acknowledged by all men to be S. Chrysostomes works So that there is no doubt but that the words alledged by the Cardinall are S. Chrysostomes and do correspond to the Greeke text word for word in which respect the testimony caÌ„not be auoyded and shifted of by M. Andrews as eyther corrupt or counterfait 50. And this as it seemeth he knew well inough and therefore deuysed another shift seeming to admit that S. Chrysostome doth say so and yet denying that it maketh for vs. For non quid fecerit sayth he tum aliquis sed quid ex Patrum statuto fecerit c The King demandeth not what some man did then but what he did according to the decree of the Fathers and what at that tyme the Fathers decreed concerning this poynt Where an act or deed only is declared no decree related is a voluntary act as of a matter of free deuotion and not as of a thing necessary to saluation which neuertheles the Cardinall vndertooke to proue Thus farre M. Andrewes turning and wynding as you see to fynd some starting hole if it were possible though he be catcht so fast that he cannot escape away For wheras he flyeth to his former shift of demanding some decree of the Fathers and reiecting their testimony of facts he notably discouereth the weakenes of his cause 51. For as I signifyed before vpon the occasion of the selfe same answere which he made to a place of S. Basil there was not any sufficient occasion why the Fathers of the Greek Church should make any Synodicall decree at that tyme concerning prayer to Saynts seeing that there was no question of it among them but a generall custome and practise thereof euery where as I partly shewed by the testimony of S. Basil the same may be clearly euinced euen by this place of S. Chrysostome especially if we consider what followeth immediatly the words alledged by the Cardinall and me For S. Chrysostome hauing sayd as you haue heard that he which was clad with purple meaning the Emperour stood praying to the Saynts at their tombes that he which weareth the diâ—deme doth pray to the tent-maker and the fisher as his Patrons and protectours addeth Therefore darest thou be so bold to say that their Lord or Mayster is dead whose seruants euen when they are dead are the protâ—ctors of the Kings of the world And this is not only seene at Rome but also at Constantinople for euen here the Sonne of Constantine the Great thought his father to be much honoured if his body were layd before the Gates of the Fisher. Thus sayth S. Chrysostome with much more to the same purpose which I omit 52. For by this it appeareth sufficiently first that the custome and practise of prayer to Saynts was vniuersall I meane both in the Latin and in the Greeke Church in the tyme of S. Chrysostome which he signifyeth expressely by naming the two principall Cittyes and Imperiall Seates to wit Rome and Constantinople where the same was in vre Secondly it appeareth that it was not practised only by some obscure person as M. Andrews seemeth to insinuate when he sayth that the question is not quid aliquis tum fecerit what some man did then but that it was the custome of most worthy and remarkable persons to wit the most Christian and Catholyke Emperours themselues Thirdly it is euident by this place that S. Chrysostome hyghly approued this custome and belieued it to be most necessary and conforme to the Christian and Catholyke verity seing he doth notably vrge and exaggerate the same for the instruction and edificatioÌ„ of the people to shew vnto them not only the great dignity and glory of Gods seruants and Saynts but also the Omnipotent power and diuinity of our Sauiour Christ. 53. Whereupon it also followeth that M. Andrewes and others who deny this article of Catholike religion do deny a notable argument of Christs Diuinity And therefore whereas he contemneth such a fact as this of most Christian worthy Emperours so testifyed approued and vrged by S. Chrysostome as you haue heard to proue that Christ is God it is cleare that he coÌ„demneth the practise beliefe of the Catholyke Church of that age yea and if by the decrees of the Fathers which he demandeth he meaneth their expresse and cleare doctrine deliuered in their workes he condemneth also the decree of S. Chrysostome touching the same And whereas he addeth for the conclusion of this poynt that this fact related by S. Chrysostome was but an act of voluntary deuotion and not of a thing necessary to saluation which he sayth the Cardinall vndertooke to proue he tryfleth notably for neyther doth the Cardinall vndertake to proue any such thing neyther is it materiall for the question in hand whether it be of necessity to saluation or no. 54. The Cardinall vndertooke only to proue that the doctrine of the Protestans reiecting prayer to Saynts is not the faith of the old primitiue Church which he promiseth to proue by the testimony of the Fathers of the first 400. or 500. yeares as it appeareth expressely by his owne words Soquitur saith he vt ostendamus fidem c. It followeth that we shew the faith which the King defends not to be the faith of the old and primitiue Church c. And agayne a litle after hauing signifyed that his Maiesty in his preface admitteth the 3. Creeds the 4. first Generall Councells and the vniforme doctrine of the Fathers of the first 400. or as it is in the English copy 500. yeares he declareth that amongst other poynts of Catholike religion his Maiesty condemneth Prayer to Saynts and the veneration of Reliques as superstitious Whereupon the Cardinall sayth Accipiam Intercessionem Sanctorum c. I will take in hand the intercession of Saynts with the veneration of reliques which if I can shew to be approued by an vnanime consent of the Fathers of the first 400. or 500. yeares I shall withall proue that the King of Englands fayth is not the fayth of the old primitiue Church but the deuyses heresies of late innouatours Thus saith the Cardinall without touching any way the question whether prayer to Saynts be necessary to saluation which as I haue sayd litle importeth for the decision of the controuersy whether the primitiue Church held it to be lawfull or no. 55. For there is no doubt but that many things are and may be lawfull yea very coÌ„mendable and behoouefull to saluation though they are not of such necessity but that a man may in some cases be saued without them as for example the Euangelicall Counsayles and many workes of supererogation as almes fasting and such lyke which consist in acts of voluntary deuotion are conuenient and notable helps though not absolutly necessary to euery mans saluatioÌ„ And therefore albeit his Maiesty seemeth not to bynd himselfe further to admit the vniforme consent of
also in the same tyme treating of the perfection of Religious men and hauing said that inestimable glory in heauen is promised them yf they keep their Rules and most grieuous paines prepared for them if they neglect them concludeth Meliusest enim c. For it is better according to the sentence of the Scripture not to vow then to vow and not to performe it Thus saith Cassianus to whome I might add many other witnesses but that it is needlesse seing these may suffice to shew M. Andrews allowing as he doth the Instituts of the Monks of the primitiue Church must needes admit allow religious vowes of Pouerty Chastity Obedience whereto all Religious men are and euer haue bene bound by their Institutes 24. So as it is cleare by all this that in this one point he hath graunted diuers important points of Catholike religion yea and vtterly condemned his owne which denyeth and impugneth all those things practised in Monasticall lyfe according to the first Institutes thereof Besides that it also followeth theroÌ„ that his religion is vtterly voyd of all christian perfection which specially consisteth in the true imitation of Christs lyfe by the obseruation of the Euangelicall Counsells professed and practised in Religious discipline for which cause all the Ancient Fathers placed the highest perfection of christian Religion therein as I haue euidently shewed in any Supplement by the clear testimonies of S. Dionysius Areopagita Eusebius S. Gregory Nazianzen S. Basil S. Chrisostome S. Hierome S. Augustin Sozomenus S. Bernard 25. Therefore it litle importeth for the matter in hand what he iangleth against Monkes for put the case it were true that they were all degenerated from their first institute as it is most false and affirmed by him without any proofe and therfore to be answered with a bare deniall yet it suffiseth for the proofe of that which I haue heere vndertaken that the sayd institut consisted in the practise of many notable and important points of Catholike religion and that he hath by an euident consequent granted and approued the said points together with the institut against the curreÌ„t of the doctrine and profession of all his fellowes in which respect I shall not need to trouble thee good Reader with any answere to the rest of his impertineÌ„t discourse and namely to his friuolous stale obiection concerning the idlenes of Monkes answered fully long since by dyuers Catholiks and namely by Cardinall Bellarmine in his Controuersies whereto I remit him because I am forced to hast to an end for otherwise truly I would not only say somewhat therto but also I would examine and debate with him 2. or 3. other points which he toucheth and especially what was the true cause why monasticall profession was first abrogated amongst the Protestants and why they pretending to reforme the Church in these our dayes did rather quite abolish the institute of Monks theÌ„ seeke to restore it to the first integrity if it were good at the first and only fallen to decay and corruption as he signifieth 26. For whereas he seemeth to giue two causes thereof the one that Monkes were growne to be idle and the other that their idlenes was turned to licentiousnes if that were true those reformers should rather haue sought to redresse the abuse and to reduce the Monkes to their first rules then to antiquate the whole Institute which being grounded vpon the holy Scriptures the expresse Counsels of our Sauiour and the example of his lyfe was ordeyned by the Apostles as I haue shewed in my Supplement and doth conteyn in it all true Christian perfection according to the opinion of all the Fathers in which respect it could not by any humane authority be lawfully abrogated and taken quite out of the Church Besides that it is euident that the Ringleaders in that pretended reformation I meane Luther Oecolâ—mpadius Bucer Peter Martyr Ochinus Michonius Menius Musculus Pelicanus Pomeranus and Munsterus being all of them Votaries that is to say Monkes Fryars and religious men abolished the Institutes of monasticall lyfe only because they themselues were so transported with the fury of lust and sensuality that they could no longer indure the restraint therof in religious discipline 27. And therefore they resolued not only to teach most beastly and fleshly doctrine tending to all liberty of the flesh as that it is no more possible to liue chast then to liue without meate That if the wyfe will not come let the maid come That Poligamy or the hauing of many wiues at once is not forbidden in the new law Yea and that it is not lawfull for a man to pray for the guift of Chastity except he surely know that God will giue it him They resolued I say not only to teach this beastly and Mahometicall doctrine but also to incite men therto by their examples euen with the damnable breach of their owne vowes habentes damnationem quia primam fidem irritam fecerunt hauing damnation because they broke their first faith as S. Paul said of the yong widdowes who after their vowes of chastity had but only a wil and desire to marry wheras these deformers hauing bound themselues both to Chastity and Monasticall lyfe by solemne vowe abandoned both the one and the other and as S. Basil saith of such did seek to couer stupri scelus honesto coÌ„iugij nomine the wickednes of whordome with the honest name of Marriage most of them taking harlots vnder the name of wiues 28. So as M. Andrewes may see who were indeed those Locusts whose slothfull idlenes turning to a froath of licencious lyfe destroyed monasticall perfection and profession amongst the Prostestants to wit the very first Apostles and Euangelists of their Ghospell I meane the votaries aboue named and other such of their humour and crew who being weary of the seuerity of Monasticall discipline became Apostata's and renegats and the better to cloake and excuse their owne Apostasy not only sought to abrogate all monasticall discipline but did also set abroach the new doctrine which M. Andrewes and all other Protestants now professe and therefore it is easie to iudg what good fruit such bad trees could yield and consequently from what spirit as well the abrogation of monasticall profession amongst the Protestants as their whole doctrine proceedeth And thus much for this point 29. The Cardinall to proue that the name Catholike doth most properly belong to them that liue in the vnitie and obedience of the Roman Church alleageth S. Ambrose who hauing declared that his brother Satyrus being by shipwrack cast vpon a coast where there were many Schismatiks called LuciferiaÌ„s asked the Bishop of the place whether he did agree with the Catholike Bishops and explicated the same presently saying id est an cum Romana Ecclesia consentiret that is to say whether he agreed with the Roman Church whereto M. Andrewes answereth that Ambrose
the same is to be extended to the new law As well may he say that we are bound to obserue the whole law and so proue himselfe a Iew euacuate the law of Christ as Saynt Paul argueth against those that mayntained the vse of CircuÌ„cisioÌ„ togeather with the faith of Christ. 27. Neuertheles I say not this to exclude all manner of arguments or inferences drawne from the old law to the new that the same remayne within the limits of probability as from the figure to the verity which admitteth many limitations and exceptions but to exclude the obligation of all precepts eyther ceremoniall or Iudiciall which do not in any sort bynd vs now as I haue shewed in the first Chapter of this Adioynder And therefore whereas M. Andrews sayth heere cùm praeceptum acceperimus in lege disertis verbis c. seeing we haue receiued a precept in the law in expresse words c. I say to him that seeing this precept did vndoutedly belong to the ceremoniall law and concerned only the manner of worship to be done to God by Sacrifice he sheweth himselfe a flat Iew in saying that we Christians haue receiued this precept in the law 28. Furthermore he is to vnderstand that albeit we should grant that nothing can be practiced or taught in the new law without some precept or doctrine thereof deliuered by our Sauiour Christ vnto his Church yet he could gayne nothing thereby except he could also proue that all our Sauiours precepts and doctrine are expressely set downe in Scripture which neyther he nor any of his fellowes haue byn able yet to proue or euer shal be it being euident that our Sauiour neyther commanded any thing at all to be written but to be preached and taught saying praedicate euangelium c. preach the gospell to euery Creature and againe docete omnes gentes c. teach all Nations baptizing them c. neyther did the Apostles eyther write any thing of diuers yeares after Christ Ascension or when they wrote deliuer all Christs doctrine and their owne by writing but very many things by tradition in which respect the Apostle himselfe saith tenete traditiones quas accepistis siue per sermonem siue per. Epistolam nostram hold the traditions which you haue receiued eyther by word or by our Epistle by which words of the Apostle the ancient Fathers namely S. Chrysostome S. Epiphanius S. Basil S. Iohn Damascen Oecumenius Theophilactus and the 8. Generall Councell do proue the necessary vse of vnwritten traditions in the Church and amongst the rest S. Chrysostome saith hinc patet c. heereby it is mâ—nifest that the Apostles did not deliuer all things by Epistle but many things without writing eadem fide digna sunt tam illa quà m ista as well those things as these are worthy of the same credit 29. For this cause S. Augustine giueth this generall rule that whatsoeuer the whole Church retayneth whereof the beginning cannot be deduced eyther from the Scriptures or Generall Councells or some later institution the same was vndoutedly deliuered by the Apostles and this he vrgeth very often as a most assured ground and principle agaynst the Donatists and for the same reason not only he but also all other Fathers teach that the generall custome of the Church is an infallible and euident proofe of the truth in any controuersy in so much that he affirmeth it to be insolentissimae insaniae a poynt of most insolent madnes to dispute or doubt of it as I haue declared in the last Chapter which I wish M. Andrews well to obserue as also the other testimonyes of the ancient Fathers produced there concerning this poynt 30. Now then hereupon I conclude two things the one that M. Andrews who as he sayth dare do nothing without a written precept may lay away his scruple in matters that are generally practised by the Church the other that seeing it is euident by these testimonyes of so many holy and learned Fathers as haue byn heere alledged that the whole Church in their dayes practized prayer to Saynts as a thing most beneficiall to men and honorable to God and that they acknowledged the euident and miraculous benefits that grew to men thereby yea vrged the same agaynst the very Gentills and Paynims as inuincible arguments of the diuinity of Christ and of the verity of Christian religion and seeing also that this practice custome and beliefe was then generall when Christian religion most florished I meane in the tyme of the 4. first generall Councells and when the Church abounded most with famous Doctors Pastors and Fathers it must needs be graunted that the doctrine of prayer to Saynts is an irrefragable verity and that according to S. Augustines censure it is no lesse then insolent madnes in M. Andrewes to call it in question and much more to impugne it with such friuolous reasons as he doth and especially with a ceremoniall precept of the Mosaycall law as if he were a Iew and not a Christian seeing that he acknowledgeth himselfe to haue receiued a precept thereby disertis verbis in expresse words which I thinke no good Christian will say of any precept belonging to the ceremoniall or Iudiciall law 31. But M. Andrews goeth yet further and exacteth at least some example of it in the Scripture if there be no precept whereto S. Augustine answereth sufficiently when he sayth to a Donatist who made the lyke demaund about the rebaptization of such as were baptized by heretykes that seeing there is no example or expresse mention of it in Scripture and that Christ hath clearly and expresly recommended vnto vs the authority of his vniuersall Church dispersed thoughout the world the testimony and custome of that Church is to be admitted and imbraced and whosoeuer reiecteth or resisteth the same doth most perniciously resist our Sauiour himselfe against his owne saluation Thus sayth S. Augustine in substance though much more amply who also speaking elswhere of the same point giueth this notable and generall rule that for as much as the holy Scripture doth vndoubtedly recommend vnto vs the authority of the Church etiam in hac re à nobis tenetur Scripturarum veritas c. the veriâ—y of Scripture is retayned by vs in this point when we do that which hath already pleased the whole Church So he And so say I to M. Andrews in this our case to wit that seeing it is euident by the testimony of all antiquity that the inuocation of Saynts was generally admitted and practised by the Primitiue Church and from thence hath descended to our tyme there needeth no example of it in Scripture because the authority of the Church which the Scriptures do expressely recommend vnto vs sufficeth to warrant the same 32. And truly it may seeme strange that M. Andrews or any of his fellowes of the English Clergy do
opertet magis obedire Deo quà m hominibus and to giue our liues rather then to offend God and our consciences in the deniall of such an important article of our faith to the euerlasting damnation of our soules But M. Andrews holding the Kings Supremacy to be no article of faith or beliefe but only a matter of perswasion which passeth not the boundes of probability hath no such cause and obligation to deny it as we haue and yet neuerthelesse vnder the colour and pretence to defend it he doth so extenuate and abase it that he maketh it nothing but an externall humaine and meere temporall authority and consequently as any Pagan Prince may exercise as well as a Christan 60. And therefore he dealeth therin no otherwise then one who being chosen by his friend to maintaine his quarrell draweth his sword with pretence to defend him and giueth him a deadly wound behind his backe or like to some preuaricating Aduocate who being hyred to defend a cause pleadeth for the aduerse party for so doth he who being specially chosen by his Maiesty to defend and maintaine his Ecclesiasticall Supremacy doth couertly and vnderhand betray him depriuing him of all the spirituall power that the Parliament hath giuen him and leauing him only the bare title without the effect which kind of dealing if it were but amongst frendes and equals were no lesse then treacherous and perfidious and therefore what it is in a subiect towardes his Prince especially in a man so much honored aduanced by his Maiesty as M. Andrewes hath bin I leaue it to the iudgement of any indifferent man but sure I am it caÌ„not be counted the part of a good subiect 61. Neither can he be thought to be a good Enlish Protestant for who knoweth not that the English Protestant differeth from all other Protestants of other Nations especially in holding and maintayning the Ecclesiasticall and spirituall Supremacy that our Parliament first gaue to King Henry the 8. which you see M. Andrews doth not who as I haue said hath so pared shaued and abridged it that he hath made it nothing in effect at least much lesse and of farre other conditioÌ„ then the Parliament ordayned it Wherby he is not only subiect to the penalties of the Parliamentall statutes as a Traytor but also incurreth the censure of excommunication imposed by a late Synodicall constitution of the Byshops and Clergy of the Prouince of Canterbury vpon such as impeach in any part saith the Canon his Maiesties Regall supremacy in Ecclesiasticall causes restored to the Crowne by the Lawes of this Realme therin established and so strickt is the Canon against such persoÌ„s that it ordayneth further that they being excommunicated ipso facto shall not be restored but only by the Archbyshop after their repentance and publike reuocation of their wicked errour So as this Canon and all the rest made in that Conuocation being authorized by his Maiesty and published by his Regall authority vnder the great Seale of England I remit to the iudgment of all true English Protestantes whether M. Andrews hauing incurred the censure of this Canon and being consequently cut off from the vnion of their Congregation can be a member of their body or any other to them then an Ethnick or a Publican vntill he haue publikly reuoked his errour and be absolued and restored by the Archbishop 62. And no maruell seeing that he is as it seemeth so farre from being an English ProtestaÌ„t whatsoeuer he hath ben hertofore that he is now turned flat Puritan in this point allowing the King no more power ouer the Church then to mayntayne and defend it which is the very doctrine of the Puritans who therfore do willingly sweare obedience to their Princes for the defence and conseruation of the Church as it appeareth by the Oath of the Puritans in ScotlaÌ„d who sweare thus Quoniam percepimus Ecclesiae religionis nostrae tranquillitatem c. Forasmuch as we perceiue that the tranquillity stability of our Church and religion doth depend on the health and good gouernment of his Maiesty as of the comfortable instrument of gods mercy granted the Realm for the conseruation of the Church and the administration of iustice amongst vs we do couenant and promise with our hart vnder the same Oath subscription and penalties to defend his person authority and dignity with our goods bodies and liues for the defence of the Ghospell of Christ and the liberty of our Countrey 63. Thus sweare they and no more teacheth M. Andrewes in substance granting no other power to Kings ouer the Church then they do to wit that Kings are but as Foster-fathers defeÌ„ders of it Wherin neuerthelesse this difference may be noted betwixt the Puritans and him that they do belieue it as a matter of faith no lesse then we wheras M. Andrewes is only perswaded that it is true seing that he placeth therin the Kings Ecclesiasticall Supremacy which he holdeth to be no matter of fayth and therfore if the said Supremacy consist only in the defence of the Church as it doth according to his doctrine then both we and the Puritans are better subiects then he because we belieue the same to be a matter of faith and consequently do think our selues bound in conscience to maintaine it though it be with losâ—e of our liues wheras he taking it to be but only a matter of perswasion will not by all liklyhood loose six pence to defend it 64. Furthermore to shew that he doth truly Puritanize in the point of the Supremacy it is to be vnderstood that whereas the Cardinall obiecteth out of the Basilicon Doron of his Maiesty that the Puritans do not admit the Kings Ecclesiasticall primacy because they introduce a certaine parity into the Church he answereth that albeit they maintayne a parity a mongst themselues reiecting the distinction of degrees of Byshops aboue Ministers or of one Minister aboue another yet they doe not hold that there is any parity betwixt the King and them but do admit and acknowledg his Supremacy ouer them thus teacheth M. Andrews and addeth presently after in the next paragraph that wheresoeuer the Religion is reformed the supreme temporall Magistrats haue this Power euen this selfe same which the King hath So he whereupon two things may be euidently gathered The one that the Puritans haue the same doctrine concerning the Ecclesiasticall primacy of temporall Princes that is taught in all the reformed Churches which indeed they also affirme of themselues The other is that the King hath no other Ecclesiasticall power but the self same that the Puritans and all the reformed Churches doe graunt to their temporall Magistrate 65. But what the Puritans teach concerning this point you heard in the last Chapter by the testimony of M. Rogers approued and warranted by all the Cleargy of England to wit that Princes must be seruants to the
only the Cardinall but also the ancient Fathers Councells and holy Scriptures and finally to face out matters impudently for lack of proofes CHAP. IX Pag. 361. That M. Andrews ouerthroweth his owne cause and fortifieth ours graunting many important points of Catholike Religion That he is turned Puritan in the point of the Kings Ecclesiasticall Supremacy and betrayeth his Maiesties cause vnder-hand pretending to defend it and therfore is neither good English Protestant nor yet good Subiect Lastly what is the opinion of learned strangers concerning him and his booke with a good aduise for a friendly farewell CHAP. X. Pag. 329. An Appendix touching a Register alleaged by M. Franc. Mason for the lawfull Ordayning of Protestant Bishops in Q. Elizabeths Raigne THE AVTHORS INTENTION IS DECLARED AND M. D. Andrewes his interpretation of Pasce oues meas examined and confuted FVRTHERMORE It is shewed that he hath belyed S. Augustine corrupted S. Ambrose notably abused S. Cyril vainly carped at a law in the Code foolishly approued the vnlawfull proceeding of Iustinian the Emperour against two Popes CHAP. I. WHEN I had well-neere ended my Supplement and already sent away the greatest part of it to the print it was my chance to haue a sight of M. D. Andrewes his Answere to Cardinall Bellarmines Apology and considering that the subiect thereof was in effect the same that Father Persons and I had handled and debated with M. Barlow I easily perswaded my selfe that I should find many things treated by M. Andrewes which I had touched in my Supplement In which respect I determined to take a speedy Suruey of his worke and finding that he pretended now and then to answere some places authorities and arguments which had bene obiected as well by me as by the Cardinall I resolued to examine and confute his Answers in respect not only of my selfe but also of the most Worthy Cardinall not for that I thinke he needeth any defence who like an inexpugnable fortresse trenched on euery side and fortified with bulwarks of truth doth of himselfe sufficiently resist the assaults and daunt both the courage and force of his enemies but that in discharge of the obligation which all true Christians owe him for his singular merits towards the Church of Christ I may for my part out of my pouerty pay with the poore widdow my two mytes and therfore hauing offered one of them in my Supplement I thinke good now to add the other and the rather for that I hope by the same meanes to preuent the Cauills of my Aduersary M. Barlow who otherwise might perhaps in his reply if he be disposed to make any blame me for not taking notice of such a worthy work as that of M. Andrewes and eyther turne me ouer to him for satisfaction touching those points or els make vse of his answers himselfe which being esteemed as a precious fruite of the fine wit and curious pen of the greatest Rabbin in the English Synagogue are held no doubt by his friends and followers for no other then oracles of Apollo I meane both infallible and irrefragable for which cause I am the more willing to enter into the examination of them And therefore to the end thou mayst good Reader know how far I meane to proceed therin thou shalt vnderstād that seeing my Supplement is already vnder the presse and that I haue no more tyme to bestow on this Adioynder but vntill the said Supplement be printed I make account that I shall haue opportunity to handle but a few points in which respect I think good to make choyce of such only as concerne some of the most important matters cōtrouersed betwixt M. Barlow me not doubting but that the same shall suffice to shew ex vngue Leonem that is to giue the Reader an aboundant tast and tryall of M. Andrews his good spirit and sincerity in the defence of his cause 1. Well then to come to the matter For as much as one of the chiefest points debated in my Supplement by occasion of the new Oath is the question concerning the supreme and vniuersall Authority of the Apostolike Roman Sea which authority I deduced specially from the Pastorall commission giuen by our Sauiour to S. Peter I thinke good to examine of what worth and weight M. Andrewes his Answeres are touching the same especially in his 16. 17. page where he laboureth seriously to proue three wayes against Cardinall Bellarmine that our Sauiours words to S. Peter Pasce oues meas alleaged and learnedly vrged by the Cardinall do make nothing for vs. 2. First he saith that S. Augustine affirmeth that S. Peter had no peculiar increase by the word Pasce and that S. Ambrose affirmeth the like of the words oues meas And to the end that this may appeare he pretendeth to lay downe the very words of those two Fathers Of S. Augustine thus Cùm Petro dicitur ad omnes dicitur Pasce oues meas when it is said to Peter it is said to all Feed my sheep Of S. Ambrose thus Eas oues non solùm Beatus suscepit Petrus sed nobiscum eas suscepit nos cum illo accepimus omnes Those sheep not only the blessed Peter receaued but also he receaued them with vs and we all receaued them with him And then M. Andrewes addeth Nempe dictum illi Pasce c. for it was said vnto him Feed as well in the person of others as in his owne atque vel sic iacebit Cardinali ratio sua and so shall the Cardinalls reason serue him to no purpose Thus argueth he 3. But to the end thou maist good Reader see and note with what fidelity and conscience this man alledgeth the Fathers I will lay downe the place of S. Augustine somewhat more amply then he hath done whereby thou shalt easily discouer his notable fraud S. Augustine in the place alledged by him saith thus Non enim sine causa inter omnes Apostolos c. For not without cause doth Peter sustayne the person of the Catholike Church amongst all the Apostles for to this Church the keyes of the Kingdome of heauen were giuen when they were giuen to Peter and when it is said to him Doest thou loue me Feed my sheep it is said to all and therefore the Catholick Church ought willingly to pardon her Children when they are corrected and strengthned in piety seeing we see that to Peter himselfe bearing the person of the Church pardon was granted both when he had doubted vpon the sea c. and when he had thrice denyed his Maister c. Thus saith S. Augustine declaring that Pasce oues which our Sauiour said to S. Peter was said to all the Church because S. Peter bare the person of the Church Which he did by reason of the supreme authority that he had ouer the Church 4. For else why should rather he then others of the Apostles be said to represent
Pope for that he would not by any meanes suffer the rules of the Canons to be violated in that point Secondly that Anatolius the Bishop of Constantinople in whose fauour that Canon was made being most seuerely reprehended by Pope Leo for his ambitious attempt excused himself laying the fault vpon the Clergy of Constantinople and affirming in Apostolici Praesulis totum positum potestate that all the matter was in the power of the Apostolicall Prelate that is to say of Pope Leo. Thirdly that the Emperour Leo who succeeded Martian before Pope Leo dyed attempting within a few yeares after to obtayne the same priuiledges for the Church of CoÌ„staÌ„tinople in the tyme of Pope Simplicius was flatly denyed them and that it was declared vnto him by Probus Bishop of Canusium the Popes Legat nullatenus posse tentari that it might by no meanes be attempted 13. Finally Gelasius also signifyeth that Acatius Bishop of Constantinople who raysed the Schisme wherof he writeth and was therefore excommunicated by Pope Felix was himself so subiect obedient to the Roman Sea before he fell into that schisme that he procured the Pope to censure and depriue the Bishops of Alexandria and Antioch yea and was himself executor of the Popes sentence against them and that therefore falling also himself afterwards into the fellowship of the condemned Bishops vpon whome he had executed the Popes sentence of condemnatioÌ„ he deserued no lesse to be condemned then they All this witnesseth Gelasius whereby it appeareth euidently that from the tyme of the Councel of Calcedon to his raigne which was about 40. yeares the Canon whereupon M. Andrewes relyeth was not held to be of any waight for the exemption of the Church of Constantinople from the subiection of the Church to the Roman Sea For if the Canon had then had any such force neyther would the Emperour Martian haue hyghly commended Pope Leo for resisting it nor Anatolius in whose fauour it was made would haue excused himself for procuring it and acknowledged the matter to depend wholy vpon Pope Leo's determination neyther should Leo the Emperour haue needed to haue renewed that suit to Pope Simplicius neyther yet would Acatius haue yielded as he did for a tyme to obay the Pope and to execute his sentence vpon other Grecian Bishops 14. Furthermore albeit this schisme raysed by Acatius continued in the Church of Constantinople some yeares after his death during the raigne of two Hereticall Emperours to wit Zeno and Anastasius which was about 40. yeares yet diuers Grecian and Orientall Bishops which were partakers of the sayd schisme made earnest and humble suit in the meane tyme to Pope Symmachus in a generall and coÌ„mon letter with the tytle or superscription of Ecclesia Orientalis c. to be restored to the vnion of the Roman Sea acknowledging Symmachus not only to be the true Successor of S. Peter Prince of the Apostles but also to feede Christs sheep committed to his charge per totum habitabilem mundum throughout the whole habitable world And as soone as the wicked Emperour Anastasius was dead who was stroken by Gods iust iudgement with a thunderbolt and the worthy and Catholike Emperour Iustinus chosen in his place as well Iustinus himself as also a Synod of Bishops assembled in Constantinople togeather with Iohn Bishop of that Sea demanded of Pope Hormisdas who succeeded Symmachus to be reconciled to the Sea Apostolik and afterwards the sayd Bishop of Constantinople sent a profession of his faith to Hormisdas acknowledging that the Catholike Religion is alwayes kept inuiolable and sincere in the Apostolicall and Roman Sea by reason of Christs promise to S. Peter when he said Tu es Petrus super hanc petram c. 15. Moreouer he further protested that he would during his life admit and follow all the doctrine and decrees of that Sea and remayne in the communion thereof In qua saith he est integra Christianae Religionis perfecta soliditas wherein there is sincereâ— and perfect solidity of the Christian Religion Finally hauing promised to raze the name and memory of Acatius who had byn cause of the former schisme out of the holy Tables that is to say out of the number and Catalogue of the Bishops of Constantinople which was wont to be read in the tyme of the diuine Mysteries he concluded that if he should at any tyme vary from this his profession he vnderstood himselfe to be comprehended in the number of those whome he had anathematizâ—d and condemned This I haue layd downe the more largely to the end we may consider heere whether this Bishop of Constantinople and the other Grecian and Orientall Bishops that is to say all the Greeke Church togeather with the most Catholike Emperour Iustinus all which so earnestly sought to be reconcylâ—d to the vnion and obedience of Pope Hormisdas whether they I say had not more regard to the Primacy of the Apostolicall Roman Sea grounded as themselues confessed vpon the expresse words and commission of our Sauiour to S. Peter then to the pretended and supposed equality of priuiledges which M. Andrews saith were granted to the Church of Constantinople by that Canon of the Councell of Calcedon 16. The like may be sayd and clearely verifyed in the ensuing ages for otherwise why would Iustinian the Emperour who as it is euident in the histories in his owne decrees fauoured exceedingly the Bishops and Church of Constantinople suffer Pope Agapetus to depose Anthymus Bishop of that Sea as I haue signified before Why did not either he or the hereticall Empresse Theodora his wyfe or at least Anthymus himselfe stand vpon the equality granted by the Councell of Calcedon Or how can it be imagined that Theodora would afterward labour by all meanes possible as she did perfas nefas to induce the two Popes Siluerius and Vigilius to the restitution of Anthymus if she had thought that they had no iurisdiction ouer him by reason of that Canon Moreouer Mennas Bishop of Constantinople being excommunicated together with Theodorus Bishop of Caesarea in Cappadocia by Pope Vigilius pretended not this Canon or the equality supposed by M. Andrewes but submitted himself as also Theodorus did to the authority of the Roman Sea crauing absolution and restitution to the communion thereof 17. Also Eutychias who succeeded Mennas claimed so litle priuiledge for himself or his Sea by this Canon that when the fifth Generall Councell was to be assembled and held there he wrote to Vigilius the Pope requesting him that there might be an Assemblyâ— and conference had praesidente nobil saith he vestra Beâ—atitudine your Beatitude being our president And although some yeares afterwards Iohn Bishop of Constantinople made a new schismeâ— and opposed himself to the Roman Sea taking vpon him the title of Vniuersall Bishop which schisme lasted only during his lyfe yet it is euident by the Epistle of Pope Pelagiâ—s written to him and to
conclude this Chapter and matter not doubtingâ— good Reader but thou hast noted throughout the whole that he hath neyther sufficieÌ„tly answered any one place of the Fathers alledged by the Cardinall or any argument of his neyther yet hath obiected any thing himselfe to any purpose but hath eyther notably tryfled and paltred in his answeres and obiections or egregiously peruerted corupted or falsifyed such Fathers and authors as he hath had occasion to alledge 76. So as I hope I haue now performed that which I vndertooke in these 3. Chapters which was to defend the Cardinall and to proue M. Andrews to be a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an egregious wrangler iangler iuggler and tryfler in the hyghest degree and by the same occasion I haue also fully debated with him an important point of Catholike religion concerning the inuocation of Saynts which I haue euidently proued to be most consonant to holy Scripture practised by the primitiue Church approued by the vniforme consent of the ancieÌ„t Fathers most acceptable to God honorable to him and his Saynts and finally very behouefull and beneficiall to man Whereby it may appeare that M. Andrews and his fellowes who so eagerly impugne it are no other then the instruments and proctors of the Diuell who out of his extreme malice and enuy to Angels Saynts and all mankind seeketh by all the meanes he may to depriue the Angels and Saynts of their honour and man of the inestimable benefits that he may reape both spiritually and temporally by their intercession to which purpose he hath retayned and feyed M. Andrews as it seemeth by his diligent and eloquent pleading the cause and will I feare me one day pay him his fee in other money then he wil be willing to receaue except he open his eyes in tyme to see his danger which I beseech God of his infinit mercy to giue him grace to do THE CONCLVSION OF THIS ADIOYNDER DEVIDED INTO TWO CHAPTERS IN THIS are detected diuers fraudes and shifts common to M. Andrews with M. Barlow as to change the state of the question to dissemble that which most importeth in the Cardinalls text and arguments to abuse wrest bely and falsefy not only the Cardinall but also the ancient Fathers Councells and holy Scriptures and finally to face out matters impudeÌ„tly for lack of proofs CHAP. IX THERE remaine good Reader diuers other thinges in M. Andrews to be examined which I haue touched in my Supplement but being now called on by my printer to furnish his presse I am forced not only to send away that which I haue already written but also to interrupt my designement in the prosecution of the rest and therefore for as much as I am now to draw to an end I think good for the conclusion of the whole to lay before thee sundrie sorts of shifts cosenages corruptions frauds which he hath vsed throughout his whole worke and to the end I may performe it with more breuity and better method I will follow the same course that I held with M. Barlow That is draw them to certaine â—eades and giue thee some few examples of euery one which being added to those that haue already occurred in this Adioynder may suffice I hope to shew â—hee with what kind of stuffe he hath patched vp his Latin volume what a miserable cause he and his fellowes haue to defend seing it driueth them to such shamefull shifts as thou hast partly seene already and shalt further see by that which ensueth 2. The first point which I reproued in M. Barlow was his coÌ„mon custome to change the state of the question and so to answere nothing to the purpose which is no lesse frequent and ordinarie in M. Andrews as for example whereas the true state of the controuersy betwixt vs and them concerning the primacy of the Pope is Whether he be supreme head of the Church in all spirituall and Ecclesiasticall causes and may in some cases extend his power to temporall thinges that is to say Whether being the supreme spirituall Pastor he may for the publik benefit of the Church and the good of soules punish his disobedient children namely temporall Princes in their temporall states which I haue shewed in my Supplement to be a necessary consequent of his supreme spirituall power M. Andrews will needes make vs hould and teach that the Popes primacy is a temporall primacy in which respect he calleth our doctrine and beliefe touching that point illustrem fidei articulum de Primatu Petri temporali The notable Article of Faith concerning the temporall Primacy of Peter and as you heard before distinguishing the name of Peters primacy which he granteth from the thing signified by that name which he denyeth he tearmeth it terrestrem Monarchiam an earthly Monarchy and therefore he vrgeth the Cardinall to proue this temporall primacy and earthly Monarchy and so impugneth no opinion of ours nor any thing els but his owne fond fiction as I haue shewed before and more amply in the first Chapter of this Adioynder and therfore I shall not need to stand any longer vpon this point heere but will passe to another 3. Amongst other questions much controuersed concerning good works one is whether there be any works of supererogation which the Catholyks vnderstand to be such as being lawfull and good of their owne nature are not commanded by any precept as for example the Euangelicall Councells in which sense Cardinall Bellarmine and all other Catholikes do vse the word supererogation as signifying a work done supra praeceptum that is to say more then the precept coÌ„mandeth But M. Andrewes impugneth it in another sense and so changeth the state of the question For he will needs haue workes of Supererogation to be such good works only as are done after or besids the full accomplishment of the Commandment so that before a man can do a worke of supererogation he must fullfill and fully obserue all the precepts whereupon he also inferreth that no man can do any such works no not the Apostles themselues because they could not fullfill the Commandments hauing allwayes occasion to to say Dimitte nobis debita nostra forgiue vs Lord our offences 4. Wherein M. Andrews expressely impugneth not so much the Cardinall and other Catholiks as S. Augustine and other ancient Fathers from whome they take both the terme and the sense thereof For whereas our Sauiour saith in the Ghospell that the good Samaritan brought the wounded man into the Inne and leauing two pence with the Host told him quodcumque supererogaueris reddam tibi whatsoeuer thou shalt lay out more I will render it vnto thee S. Augustine alluding to the same place and words of our Sauiour teacheth euidently that those things which are lawfull id est sayth he nullo praecepto Domini prohibentur that is to say which are not forbidden by any precept of our Lord
submit themselues to the Church throw downe their Crowns before the Church That Magistrats as well as other men must submit them selues and be obedient to the iust lawfull authority of the Church that is of the Presbitery Quis tandem Reges Principes who can exempt euen Kings and Princes from this non humana sed diuina dominatione not humane but diuine domination meaning the Presbitery saith Beza which presbitery they would haue to be in euery parish quotquot Ecclesiae Christi as many as be members of Christ and of the Church they must subiect themselues to the consistorian discipline non hic excipitur Episcopus aut Imperator neyther Bishop or Emperour is excepted heere Thus sayth M. Rogers concerning the doctrine of the Puritans and addeth further also in the next leafe that if the King be not included in the number of Pastors Elders Deacons and Widdowes he cannot possibly haue any thing to doe in Church-affaires in these mens opinions meaning the Puritans 80. All this wrote M. Thomas Rogers touching the doctrine of the Puritans not past fiue yeares agoe for his booke was printed in Cābridge by Iohn Legat in the yeare of our Lord 1607. If then the Puritans were so lately as fiue yeares agoe of the opinion that M. Barlow and M. Rogers report which is the same that the Cardinall affirmeth eyther let M. Andrews tell vs precisely in what bookes or sermons since that tyme they haue recalled this errour or els if he will needs say that they did it before I will turne him to these two for answere not doubting but they are able to giue him full satisfaction therein especially M. Rogers who hath pawned the credit of all the English Clergy for the truth of his testimony And in the meane tyme I will desire thee good Reader to consider whether M. Andrews could haue any iust cause or pretence to reuile the Cardinall and call him lyar and dotard as he doth for affirming a matter belonging to our Country which he findeth expressely testified by the greatest superintendent of our English Clergy besids other sufficient reasons mouing him thereto 81. For put the case it were true as it is most false that the Puritans haue of late recanted their errour as M. Andrews tearmeth it yet the same hauing neuer byn hitherto so published that strangers can take notice thereof hath M. Andrew◠any reason in the world to reprehend and reuyle any stranger for not acknowledging it being but a matter of fact which he neyther knoweth nor is bound to know Truly albeit M. Andrews be of a most intemperate tongue and malignant disposition towards Catholykes as hath appeared diuers wayes yet I verily think that if the weakenes of his cause had not forced him to braue and face it out with rayling for lack of reason to defend it he would not in this case haue byn so immoderate in contumelies and reproaches towards the Cardinall as he hath byn without any cause giuen of his part But heerin he concurreth so well with his companion M. Barlow that it appeareth euidently they are both guided by one spirit To conclude this point concerning the Puritans wheras M. Andrews saith that they haue of late acknowledged their error touching the Kings supremacy I will in the next Chapter make it euident that not they but hee if he be an English Protestant may be sayd to haue acknowledged his error and that he is turned Puritan in that point admitting the Kings Ecclesiasticall supremacy no otherwise but so as they may safely grant it without change of opinion yea subscribe or sweare to it in the same sense that he teacheth it and so perhaps such of them do as take the Oath of supremacy and this I say I make no doubt to proue clearely in the next Chapter quod scio punget Doctorem as he sayd once of the Cardinall 82. To these examples of his egregious impudency in this kind I may well adde one or two other examples of his impudent assertion of notable lyes without allegation of authour or witnesse as when he chargeth certayne Iesuits to haue affirmed or as it seemeth to haue written that they cōmitted no sinne abannis saith he nescio quot I know not for how many yeares togeather which I dare boldly affirme to be a monstrous lye I meane that any Iesuit hath so written or sayd eyther of himselfe or any other man for although I make no doubt but that many Iesuits and other good men both Religious and secular by the help of Gods grace doe liue free from all mortall sinnes that is to say such sinnes as do vtterly depriue men of Gods fauour grace and deserue eternall damnatiō yet I am well assured that no Catholyke will say that any man liueth free from all sinnes such I meane as are called veniall which could not be sayd of the Apostles themselues as S. Iohn testifieth saying si dixerimus quod peccatum non habemus c. Yf we say that we haue no sinne we seduce our selues and truth is not in vs and to the same purpose also the Scripture sayth els where Septies in die cadet iustus c. The iust mā shall fall seauen tymes a day and shall ryse againe 83. And this is so knowne and firmely belieued of all Catholykes that it is incredible that any one who professeth the Catholyke Religiō should affirme of any man and much lesse be so vayne to say of him selfe that he committed no sinne for some yeares therefore M. Andrewes must not thinke it strange if we take this for an egregious lye vntill he produce some other authour or witnes then himselfe as I doubt not but he would haue dōe if he had any worth the naming or els had not perhaps forgot his name as well as the number of yeares in which those Iesuits committed no sinne for so it appeareth by his ab annis nescio quot whereby we may see what substātiall tales he telleth vs seeing he writeth eyther he knoweth not or at least he careth not what 84. The lyke I say also of another matter auowed by him with more particularities and circumstances to wit that a Iesuit being in Prison at the same tyme when he wrote cōfessed vpon his owne accord without all compulsion feare or examination moued merely with remorse of conscience that the Popesent to England 3. Buls of excommunication to be kept in readines and published in three seuerall parts of the realme vpon the execution of the powder-plot wherevpon he inferreth that the Pope must needs be priuy vnto the sayd plot But for as much as I assure my selfe and know right well that no such Buls as he mentioneth were euer made I do not only deny the inference of the Popes knowledge of the powder-plot but also may iustly charge M. Andrews to haue faygned the whole matter himselfe vntill he name the
Iesuit who confessed it yea and procure him also to giue publyke testimony of it which by all lykelyhood would haue byn done long ere this if any secular Priest Iesuit or other Catholyke man of any credit or reputation amongst Catholykes had confessed and acknowledged any such matter especially in such manner as he hath declared 85. Besydes that it is not vnknowne what Iesuits haue bin in prison of late yeares or were when he wrote whereby also it may easily be iudged by such as know them how vnlykely it is that any of them would vpon pretence to discharge his conscience charge and stayne it with such a horrible forgery as this is Neyther are we ignorant of the common practise of M. Andrews and his fellow-ministers to calumniate and slaunder such Catholike Priests and Iesuits as they haue vnder lock and key in close prison whereof sufficient experience was seene when F. Garnet was in the tower of whome a hundreth false bruits were spread not only ouer all England but also in forrein countries yea ouer all christendome And albeit he sufficiently purged and cleared himselfe at his death of all the slanderous imputatious yet M. Andrews is not ashamed still to auow some of them as that he acknowledged by writing dyuers tymes vnder his owne hand and thryse publykly at his death that he had vnderstood of the powder-treason out of confession whereas he publykely protested the contrary for being greately vrged to confesse and acknowledge that he heard it out of confession he flatly denyed it repeating thryse neuer neuer neuer and wheareas he was charged to haue already acknowledged it vnder his hand he also denyed it bidding his accusers shew it if they could and of all this I am well assured by the relation of credible persons who were there present and especially of an honorable Gentleman who stood so nere him that he heard euery word he sayd and hath vpon his credit and conscience affirmed it vnto me In so much that I dare boldly appeale for the truth of this matter to the consciences and knowledge of all those that were within the hearing of him whome I also beseech to consider what credit is to be giuen to M. Andrews his report of the other thing touching the Iesuit in prison which passed in secret seeing he is so shameles to lye concerning a publyk matter wherein he may be disproued by some hundreths of witnesses 86. But it is not to be wondered that he speaketh his pleasure of F. Garnet and other Iesuits whome he professeth to hate seeing he vseth as you haue heard to bely the ancient Fathers whom he pretendeth to loue and honour for he that belieth those whome he supposeth to be his friends will care litle what he saith of such as he holdeth for enemies And this shall suffice for this matter and Chapter wherein I doubt not but it euidently appeareth that M. Andrews will not yield a iote to M. Barlow for all kind of cosenages lyes and fraudulent deuises to couer the nakednes and pouerty of his cause THAT Mr. ANDREVVS OVERTHROWETH HIS owne cause and fortifieth ours granting many important points of Catholike Religion THAT he is turned Puritan in the point of the Kings Ecclesiasticall Supremacy and betrayeth his Maiesties cause vnder hād pretēding to defend it therfore is neyther good English Protestāt nor yet good Subiect LASTLY what is the opinion of learned Strangers concerning him and his Booke with a good aduise for a friendly farewell CHAP. X. NOvv ther resteth only one point to be handled which is of farre differēt quality from the former For thou mayst remember good Reader that amongst many things which I censured and reproued in M. Barlow I greatly allowed and approued one which is ordinary in him to wit that he doth very often ouerthrow his owne cause and fortifie ours which truly is no lesse but rather more ordinarie in M. Andrews as it may appeare by many examples which partly haue already occurred in this Adioynder and partly may be noted throughout his whole worke In the first Chapter I shewed how he confirmed though against his will the Catholick doctrine concerning the Primacy of the Pope by the allegation of certaine places of S. Augustin and S. Cyril and of a place of Deuteronomy concerninge Iosue as also of a fact of Iustinian the Emperour against Syluerius the Pope 2. In the second Chapter the same is also euident in his allegation of the 28 Canon of the Councell of Chalcedon which he seriously and mightily vrgeth against the supremacie of the Romane Sea though it doth clearly proue the same In the third Chapter the lyke occurreth in certaine places of S. Cyprian and S. Hierome by occasion whereof he is forced to graunt as much in effect as we teach concerning the supreme authority of the Pope In the fourth Chapter the discouery of certaine notable lyes and corruptions of his doth euidently proue the cleane contrary to that which he falsely auoweth concerning the Roman Sea And lastly in the last Chapter you may remember a place of S. Hierome concerning the Adoration of Reliques which being truely layd downe with the circumstances doth soundly confirme the Catholike doctrine which he sought to impugne therby wherof as also of all the former examples I forbeare to lay downe the perticulars because thou mayst good Reader eyther call them to mind or at least easily find them out by the quotations of the Chapters and numbers in the margent whereto I remit thee and will now add thereto some other examples in the same kinde 3. Whereby it will appeare that howsoeuer M. Barlow may in other poynts before mentioned goe beyond M. Andrews yet in this he cōmeth farre behynd him For you are to consider that M. Andrews seeinge euidently that the Protestants religion cannot be defended with any probabilitie in the rigour of the first groundes thereof layed by Luther Caluin and others taketh a new course which is to see how neere he can goe to the Catholyke Religion and misse it perswading himselfe that he shall be the more able in that manner to answere our obiections and find alwaies some occasion or other which how litle soeuer it be seemeth to him sufficient for he maketh account that he shall allwayes be a Protestant good enough if he be not a Catholike wherein neuertheles it befalleth him as it doth to the fly that playeth with the flame comming now and then so nere it that she burneth her winges and falleth into it whereof you shall see sufficient experience in this Chapter 4. It appeareth before that he admitteth the adoration not only of our Sauiour Christ in the Sacrament of the Eucharist but also of the Sacrament togeather with Christ for as he denieth with vs the adoration of the bare Sacrament that is to say the exteriour formes of bread and wyne without the presence of our Sauiour
Miracles were done in the Church of God for 4. hundreth yeares and we can proue the continuance thereof in our Church vntill this day either he must shew vs in what age they ceassed after S. Augustines time and why then rather then before yea and proue also that all the miracles done in the Catholike Church euer since haue bene diabolicall illusions or els he must confesse that the Protestants Church is not the true Church seeing that they haue not hitherto had so much as a lame or sickd og healed in all their Congregations by the vertue of any of their profession dead or aliue notwithstanding their liuely and strong faith whereof they are wont so much to vaunt And this I say the rather because I find that M. Andrewes is verie silent about this point euen when the Cardinall giueth him sufficient cause to speake thereof who answering an obiection of the Apology for the Oath concerning witchcraft imputed to Catholikes because they quench fire with Agnus Deis sayth Respondeo miracula diuina c. I answere that diuine Miracles are seene only amongst the Catholikes and M. Andrewes comming to answere that paragraph which beginneth with those words left them out wholly and setteth downe the next wordes following for the beginning of the Cardinalls text in that place perhaps he lakt paper and place for them or tooke them for words quae abesse poterant which might well be spared for such as you may remember he sayd he would leaue out sometimes 19. But to conclude concerning holy Reliques it appeareth sufficiently hereby that M. Andrewes graunteth as much concerning them as we desire to wit that they are to be decked and adorned layd vp with honour and solemnitie reserued and kept in honourable and holy places and finally that they are to be honored yea and that God doth somtimes worke Miracles by theÌ„ which he cannot deny to be a notable and diuine confirmation of the honour that is done vnto them and therefore for as much as the honour that he graunteth to be due vnto them is neither diuine honour which both he and we conclude in this case nor ciuill honour seeing it is not done for any temporall or ciuill respect but proceedeth out of deuotion and tendeth directly to the honour of God he must needs graunt it to be a religious honour and that the same may be exhibited with much more externall worship and reuerence then the ciuill honour or worship which is due to any Prince yea so much more as respect of deuotion and Religion surpasseth and excelleth temporall and ciuil respects so that if ciuill honour do require corporall reuereÌ„ce with cap and knee bowing and prostrating of the body much more doth the Religious honour due to Saints and their Reliques require the same Thus much for this point 20. Whereas the Cardinall hauing occasion to speak of Monks and Religious women he saith that their Institute cannot be reprehended except we reprehend all the Fathers of the first 500. yeares M. Andrews graÌ„teth it to be true for he saith that his Maiesty meaÌ„t not to reprehend the Institute of Monks but the Monkes theÌ„selues because they haue long since gone froÌ„ their Instituts or rule being degenerated into Locusts apud quos saith he desidia nimium verè nimium saepe in luxuriam despumauit whose Idlenes or sloath hath too truly and too oft turned to a very foame or froath of luxurious and licentious life So he and then he addeth that because their Institute was not of the diuine law but only of the positiue and now gone in merum abusum into a meere abuse therfore it is worthily antiquated or abolished amoÌ„gst the Protestants wherin that which I wish especially to be noted is that he approueth the first Institute of Monks and consequently must needs approue diuers important pointes of Catholike doctrine and vtterly condemne his owne Religion 21. For it is most euident that the first Institut and discipline of Religious life consisted principally as still it doth in the obseruation of the Euangelicall Counsells of our Sauiour to wit of voluntary pouety Chastity and obedience abnegation of a mans selfe and Chastisment of his flesh by fasting Pennance wearing of hairecloath disciplines diuers other MortificatioÌ„s as it is manifest partly in the Monasterial discipline obserued by the first Monkes in the Apostles time and related by Philo the Iew as Eusebus S. Hiâ—rome Epiphanius S. Bede Sozomen and Nicephorus do testify and partly in the Monasticall constitutions which are to be seene expresly set downe in S. Basill and often touched and mentioned by Cassianus Palladius Theodoretus IoaÌ„nes Climacus Seuerus Suspitius S. Augustine S. Hierome and other Fathers of the first 400. yeares to omit S. Benets Rules yet extant which were made in the age following So that M. Andrewes approuing the Institutes of the old Monks alloweth the practise of all that Catholicke doctrine before mentioned which other Sectaries of this time haue hitherto condemned derided and abhorred as repugnant to the liberty of their Ghospell and their owne sensuality 22. Besides that he also approueth thereby workes of supererogation such I mean as are not commanded but counselled and left to our owne free choice and consequently he granteth the difference betwixt a Counsell a Precept contrary to the doctrin of Luther Caluin and other Sectaries Finally he alloweth vowes of Pouertie Chastity and Obedience which are and alwaies haue bene as it were the link and band of Monasticall and Religious profession as it appeareth euidently in the ancient Fathers as in Dionysius S. Paules disciple who testifieth that those who were made Monkes in his time which was the tyme of the Apostles made a solemne promise and couenant before the Altar to renounce the world and imbrace the Monasticall lyfe And S. Basil writing to a Monke that was fallen putteth him in mynd of his couenant made with God and prâ—fessed coram multis testibus before many witnesses and in his Monasticall rules signifieth that he which hath vowed himself to God in this Religious profession and passeth afterward to another state of life sacrilegij se scelere obstringit is guilty of Sacriledg because he hath saith he as it were stolne himselfe from God to whome he had dedicated and consecrated himselfe 23. Also S. Augustine saith to the same purpose Nemo potiùs in Monasterio frater dicat c. Let no brother or religious man that is in a monasterie say I will leaue and forsake it or that it is not to be thought that only those shall be saued who liue in Monasteries or that others which liue abroad do not pertaine to god for to him that should say so it is to be answered illi non vouerunt tu vouisti They haue not vowed but thou hast vowed So he Finally Ioannes Cassianus who liued
thing expressed by the name and so in conclusion with his fatemur omnia he acknowledgeth vs for true Catholiks and himselfe and his fellowes for heretikes and therefore I may well say vnto him with our Sauiour in the Ghospell ex ore tuo te iudico serue nequam 35. And the lyke I may also say concerning his grant in another matter to wit that our Bishops are true Bishops and that the Protestant Bishops of EnglaÌ„d had their ordination from ours yea from 3. of ours for so he giueth to vnderstand whereupon he also inferreth that he and his fellow SuperinteÌ„dents haue a true ordination and succession from the Catholike Church whereas the quite contrary followeth vpon his grant for if our Bishops be true Bishops as hauing a true successioÌ„ from the Apostles and that the protestant Bishops haue no other lawfull ordinatioÌ„ but from ours two consequents do directly follow thereon the one that we haue the true Church and doctrine if M. Andrewes his fellow and friend M. Barlow say true who in his famous sermon mentioned by me els where affirmeth the Successiue propagation of Bishops from the Apostles to be the mayne roote of Christian Society according to S. Augustine and the mayne proofe of Christian doctrine according to Tertullian as I haue shewed amply in my Suplement and proued thereby that M. Barlow and his fellowes are e heretykes and Schismatikes The other consequent is that if the English Protestant Bishops had no other lawfull ordination then from the Catholikes they had none at all for that at the chaÌ„ge of religion in Queen Elizabeths tyme they were not ordayned by any one Catholyke Bishop and much lesse by three as M. Andrews saith they were but by themselues and by the authority of the Parliament as I haue also declared at large in my Supplement Where neuertheles I am to aduertise thee good Reader of an errour not corrected amongst the faults escaped in the Print For whereas it is said there they had almost seduced an Irish Archbishop and perswaded him to consecrate some of them Byshops there want certaine wordes to wit a Welsh Bishop hauing in vaine sollicited which words are to be inserted thus they had almost seduced a Welsh Bishop hauing in vaine solicited an Irish Archbishop and perswaded him to consecrate some of them Bishops after the Catholike manner c. And agayne a litle after whereas it is said thus seeing the Irish Bishop would not performe his promise they resolued to ordaine themselues c. there want also these words consâ—â—t nor the Welsh Bishop which words are to be added thusâ— seeing the Irish Bishop would not coÌ„sent nor the Welsh Bishop performe his promise they resolued to ordayne themselues Thus I say it should be corrected 36. Whereby it may euidently appeare what a beggarly Church and Clergy they then had and still haue for hauing then not so much as any pretended Archbishop or Bishop of their owne profession they were forced to begg their consecration euen of the Catholikes their aduersaries and hauing solicited an Archbishop in vaine and being out of hope to haue the consent of a Metropolitan to their ordination much more to be consecrated by 2. or 3. Bishops according to the ancient Canons of the Church they determined as I may say to play small game rather then to sit forth being desirous to haue some kind of ordination from any one Catholik though inferiour Bishop yea and in fyne they sought to haue it from such a one as was held to be the simplest man that then was or perhaps euer had bene of the English Clergy for so indeed was esteemed the Bishop of Landâ—â—â— whome they had almost inueygled and induced 〈◊〉 their turne But Almighty God out of his infinite prouidence so disposed for the eternall shame of their pretended Prelacy and Clergy that he also in the end refused to do it vpon a sharp message which he receaued from Bishop â—onner then Prisoner who being Bishop of London and consequeÌ„tly chiefe Bishop in the prouince of Canterbury by the death of Cardinall Pole Archbishop thereof sent one M. Cosen his Chaplen to the sayd Bishop of Landaff to threaten him with excommunication in case he did consecrate any of them whereupon he defisted from his purpose and they resolued to ordayne and consecrate one another and so they did as I haue signified in my Supplement vpon the testimony of one that was an eye-witnes of what passed amongst them at their ordination to wit M.I Thomas Nâ—ale a graueman well knowne no doubt to many yet liuing in Oxford where he was many yeares after Reader of the Hebrew Lecture 37. Whereupon I inferre two things the one that they haue no Clergy nor Church for haâ—ing no Bishops they haue no Priests because none can make Priests but Bishops and hauing neither Bishops nor Priests they haue no Clergy and consequently no Church as I haue shewed in my Supplement out of S. Hierome The other is that M. Andrewes and his fellowes are neyther true Bishops nor haue any succession from the Catholike Church as he sayth they haue noâ— yet any lawfull mission or vocationâ— and that therefore they are not those good shepheards which as our Sauiour saith enter into the fold by the dore but fures 〈◊〉 theeues and robbersâ— who clymbe vp another way or breake into it by intrusion and force vt mactent â—â—â—â—rdant to kill and destroy the flocke and so they are rotten bought broken of from the may nâ— root of Christian society and consequently heretikes and schismatikes as well by M. Barlowes ground before mentioned as according to M. Andrewes his owne graunt els let him name vnto vs those 3. Catholike Bishops who as he saith consecrated their first Bishops at the change of religion in Queene Elizabeths tyme which I know he cannot doe and therefore I conclude of him in this point as I did in the last ex ore tuo te iudico 38. And this truly might suffice to shew how he fortifieth our cause and ouerthroweth his owne but that besides diuers other points which I might handle to this purpose and am forced to omit for lack of tyme there is one whereof I promised in the last Chapter to say somewhat to wit his doctrine touching the Kings Ecclesiasticall Supremacie which in verie truth he abaseth disgraceth and vtterly supplanteth whiles he seeketh or at least pretendeth to confirme and establish it as hath partly appeared already by his graunt that our Sauiour made S. Peter head of the Apostles to take away all occasion of Schisme yea and that he gaue him as much authority as was necessary to that end whereupon I inferred necessarily that not only S. Peter but also his successours haue all that power and authority which we attribute vnto them as may be seene in the third Chapter of this Adioynder and vpon this it followeth also
pag â—09 A pecuniary Pastour 210. Confuteth himself 220. A meere wrangler pag. 222.268 His inference of Quidlibet ex Quolibet pag. 233. His Cripticall Cauill against S. Ephrem 23â— His Goggery pag. 241. His abuse of Sâ— Epiphanius 254. Of S. Ambrose 269. His euill fortune 274. His clipping paring of Fathers authorities when they make against him 278. His confusion of the Priest with the people Masse with Mattines c. 298. His abuse of Theodoret 307. his scrupulosity in alleaging of Authorityes 323. Pressed with his owne Argument 324. Proueth himselfe a Iew 325. His transgressioÌ„ of the Synodicall Canons of England 333. His silly discourse about prayer to Saints 337. Prodigall of his Rhetorickâ— 343. Wrongeth his Maiesty 349. His erring of malice â—56 His trifling obiections 357.358.359 His changing the state of the Question about the Popes Primacy 362. CoÌ„cerning holy reliques 368. His poore conceipt of S. Iohn the EuaÌ„gelist 370. A iest of his spoyled 374. Triumpheth when he looseth 377. His Dissimulation of matters that most import to be explicated 386.388 His want of paper in text margent to set downe the truth 394. His Lucidum interuallum 405. His abuse of S. Gregory 407. his bad conscience 412. His outfacing of matters when he cannot answere 418. His abuse of the Iesuits 425.426 He triâ—th how neere he can go to the Catholike Religion misse it 430.431 his poore conceyt of the K. Ecclesiasticall Supremacy 459. How it may be in his Pater noster but not in his Creed 460. Excluded by M. Andrews 467. from his Maiesty 471. How he is turned Puritan pag. 477.480 Angell in the Apocalyps for bad S. Iohn to adore him why pag. 370. Appeales to Rome pag. 155. by Anthony Byshop of Fussula 160. allowed by the Primate of Numidia 164. testified by S. Augustine and others pag. 165. by S. Iohn Chrysostome 184. S. Augustine abused by M. Andr. pâ— 4.5.6 his acknowledgment respect of S. Peters Supremacy p. 17. p. 150.159.167.189 his approuing of prayers to Saints 296.297.298 Authority of the Sea of Rome in all ages p. 169.170.173.180.181.188 proued by all the ancient Fathers passim by Origen 198. by S. Hilary 189.200 Authors reason and intention of this Booke p. 2.3 what question handled therin ibid. pag. 4. B M. BARLOW and M. Andrewes disagree about our English Clergies gouernement 422. S. Basils discourse of prayer to Saints 218. of Inuocation of Martyrs 223. Beggary of the Church Clergy of England 457. Ca. Bellarmine abused by M. Andrewes cleared pag. 108.221 355. his meaning about our prayers to Saints and their praying for vs explicated 215. Bishops of the East-church deposed by the Pope pagâ— 53. C CHRIST our Mediatour Aduocate 339. S. Chrisostome proueth S. Peters Supremacy pag. 22. 142. His appeale to Pope Innocentius 184. His testimony for inuocatioÌ„ of Saints 244. Church of the East subiect to the West pag. 49. Church why it is called one Mother pag. 105. built equally vpon the Apostles pag. 144. how it only challengeth the name Catholick 451. Church of England beggarly 457. Collyridians their heresy 255. Constantinople subiect to the Church of Rome pag. 50. Gods Iudgement vpon that Church for her schisme pag. 54. Constitutions of the pretended Bishops of England pag. 330. conuinced of fraud by his Maiesty 332. Conference at Hampton-Court before his Maiesty 332. L. Cromwell Vicar Generall to K. Henry 8. in spiritualibus 469. Councell of Calcedon approued the Popes Supremacy pag. 39.40 Councell of Ephesus head therof 187. Councels why assembled pag 227. Councell of Loadicea forbiddeth Idolatry to Angels 308. Customes Ecclesiasticall of what force validity pag. 293. S. Cyprian proueth the vnity of the Church by the vnity of the head thereof 101.104 also the Primacy of S. Peter pag. 106. S. Cyril acknowledged S. Peters Supremacy pag. 17. abused by M. Andrewes pag. 19. D DAMASVS Pope what authority attributed to him by S. Hierome pag. 173. Difference betweene the Primacy of S. Peter and the priuiledges graunted to the Roman Sea 83. Dignity of Gods grace increaseth the value of merit 437. Dioscorus Patriark of Constantinople depriued by Pope Leo. p. 94. E S. EPHREM calumniated by Mâ— Andrews 239. S. Epiphanius abused by M. Andrewes 254. Equality how it is sometimes to be vnderstood pag. 45.46 Equality of obligation requireth equality of care pag. 80. F FATHERS of the Church abused misconstrued belyed and falsified by M Andrewes pag. 5.6.7.18.19.415 passim Father of Lyes M. Andrewes his Father 192. Fall of S. Peter no preiudice to his Primacy pag. 148.149.150 Francis vide Mason G F. GARNET impudently belyed by M. Andrewes 247. Grace of Christ worketh a true inherent Iustification in vs. pag. 391. H HERETICKS the later follow the elder pag. 152. Heresy to condemne prayer to Saints 249. Heresy of the Collyridians 255. Heretikes their tricks to ouerthrow playne places by obscure 279. S. Hierome abused by M. Andrewes pag. 113. how he acknowledgeth S. Peters Supremacy pag. 119. His contradiction of Vigilantius for denying prayer to Saints p. 228. S. Hilaryes proof for S. Peters Primacy pag. 199.200 I IDOLATRY of the Phrygians done to Angells 310. Iesuits belyed by M. Andrewes for not synning 425. Images of Saints vsed in the Church 264. approued by S. Gregor Nissen ibid. Inuocation of him in whome we belieue how it is meant by S. Paul pag. 213. Inuocation of Martyrs â—23 miraculous effects thereby 225. not confirmed by any decree in the primitiue Church why p. 227. warranted by S. Chrisostome pag. 244. Vniuersall in his tyme 245. How the belief thereof is necessary to saluation 248. approued by S. Gregorie Nazianz. 253. by Nissen 264. practised by Theodosius the Emperour 286. defended by S. Paulinus 295. by S. Augustine 296. impugned by Protestants 336.337 Justinian the Emperour his law for the Popes Supremacy pag. 25. His facts against two Popes examined reproued pag. 30. His ignorance pag. 32. His death and repentance pag. 33.36.37 K KEYES and Pastorall Commission giuen to S. Peter not mentioned in the CanoÌ„ of the CouÌ„cell of Constantinople pag. 84. Kings neuer came to the Gouernement of the Church 464. Excluded by a Rule of M. Andrewes 465. King of England taketh his power Eâ—clesiasticall from the Parliament 468. L LAW of Moyses how Christians may ground theron p. 11. P. Leo his controuersy with Martian the Emperour and Anatolius Bishop of Constantinople pag. 62.63.64.70.72.73 His primacy acknowledg by the Councell of Calcedon pag. 90.92 93.94 Locusts that destroy Religious profession perfection are Protestants 450. M Mr. MASON his Register for the Consecration of the first Protestant Bishops confuted In appendice per totum Martian the Emperour his controuersy with Pope Leo pag. 61. Martyrs inuocated 223. miraculous effects therby 225. S. Maximus B. of Turin his homiles of Saints pag. 205. Merits of Christ how we are saued by them 342. Merit of good works granted by M. Andrewes 434.436 Miracles in
Cap. 6. nu 64. (d) Cap. 7. nu 16.17 sup (e) Cap. 8. nu 1.2.3 seq vsque ad nu 10. Suplem â— 2. nu 71. And cap. 7. p. 160. §. Verum S. Gregory abused by M. Andrewâ— Open your eyes Syr Lancelot and see whether S. Gregory sayd nothing of the fifth generall Councell S. Greg. l. 3. Ep. 37. Andr. cap. 1. pag. 46. (a) Bellar de Sanct. beatit lib. 1. ca. 1. 2. (b) Andr. vbi supra lin 4. Bell. de Beatit lib. 1. ca. 20. S. Aug. li. de cura pro mort ca. 12. (c) Idem ibid c. 15. (d) Ibid. c. 1â— A most grosse and palpable fraud or rather foolery of M. Andrewes Card. Apolog c. 12. p. 157. S. Aug. de ciuit Dei l. 22. cap. 8. Andre ca. 12. pag. 284. §. 1. Epist. 137 M. Andrews his bad conscience in abusing S. Augustine most impudently S. Aug. Ep. â—37 S. Aug. de ciuit Dei l. 22. cap. 8. Andr. c. 1. p. 46. §. at id nuÌ„quam M. Andrews his abuse of S. Augustine inexcusable See suppl c. 6. num 14 15.16 Ibidem Andr. ca. 1. p. 22. §. Sed nec The holy Scripture abused by M. Andrews Deut. 17. (d) Deut. 17. 24. Exod. 28. Ezech 44. Malach 2. See chap. 1. à nu 10 ad nu 24. (a) Andr. ca. 1. p. 16. M. Andrews his facing-out of matters (b) ca. 8. p. 214. §. Negatâ— (c) Cap. 1. nu 3. sequent ad nu 12. (d) c. 2. nu 3.4.6.7.59 64. Ibidem (f) See before nu 21. seq ad nu 27. Card. Apolog ca. 15. pag. 197. 198. M. Andrews impudently affirmeth that the Puritans haue recalled their doctrine coÌ„cerning the Kings supremacy Andr. cap. 15. p. 342. §. ad quartum The fact of some Puritans in taking the oath cannot preiudice the opinioÌ„ or doctrin of the rest Andr. p. 34◠§. Porrò M. Barlow a witnes against M. Andrews (b) M. Barlow in his Epistle to the ministersâ— of Scotland The testimony of all the English Clergy against M. Andrews Thom. Rogers Artic 37. propos 2. p. 206. (f) T. C. â—â—p p. 144. (g) Ecc. dis p. 185. (h) Lear. disc p. 89. (i) Beza dâ— presb p. 124. (k) Lear. disc p. 84. Tho. Rogers p. 208. §. penult M. Andrewes his immodesty in reuyling the Cardinall most iniuriously (d) Chap. 10. nu 61. sequeÌ„t Andr. p. 15. §. verum An impudent lye of M. Andrews touching certayne Iesuits 1. Iohn 1. Prouerb 24. Another egregious lye of M. Andrews coÌ„cerning a Iesuit in prison Andr. ca. 15. pag. 342. lin 5.6 7. F. Garnet impudently belyed by M. Andrews See Sup. c. 8. nu (a) See Cap. 1. nu 3.4.5.22 23. (b) Ibidem nu 19. (c) Ibid. nu 44.45.46.47.48 sequent (d) Chap. 2. nu 4 seq vsque ad nu 11. Item nu 64.65 66. (f) Chap. 3. nu 13.14 15. (g) Ibid. nu 30.37 sequent (h) Chap. 4. nu 21. seq ad nu 31. (k) Ibid. nu 34.35 seq (l) Chap. 6. nu 21.22 sequent vsque ad nu 27. M. Andrews tryeth how neere he can goe to Catholike Religion and misse it (a) Cap. â— nu 7. 8. Andr. caâ— 8. p. 195. §. In adoratiâ—one Ibidem Ibidem p. 201. lin 8. Ibidem How the SacrameÌ„t that is to say the exteriour formes of bread and wyne may be adored according to M. Andrews (b) Caluin li. 4. Instit. c. 17. §. 35. (c) MelaÌ„ch in Iudicio suo de Coena Dom. ed an 1559. (d) Illyric in confes Antuerp Apolog ca. 14. See Bellar. de Euchar. li. 4. c. 29. (e) Tho. Rogers art 28. propos 5. p 176. 177. Luther li. de libert Christia in asser ar 2.31.32 36. Caluin l. 3. Instit. ca. 14. §. 9. in Antido Concil sess 6. ca. 11. Melancth in locis coÌ„ an 1521. tit de peccatis See Bellar. de Iustif. li. 4. ca. 10. li. 5. ca. 1. See chap. 6. nu 45.46.47.48 sequent Andr. ca. 7. p. 165. §. Reddi Math. 20. Hieron li. 2. in Iouin Aug. li. de Sancta virgin c. 26. Gregor Moral li. 4. ca. 31. See also the CoÌ„mentaryes vpoÌ„ ca. 20. Math. Andr. vbi supra Valent. 8.9.4 M. Andrews granteth the merit of good workes by coÌ„sequeÌ„ce Andr. vbi supra The coÌ„sideratioÌ„ of Gods promise for the merits of Christ necessarily included in the coÌ„sideratioÌ„ of our merit Reward merit are correlatiues cannot be but in respect of one another M. Andrewes acknowledging the reward of the work granteth the merit of the worke the worker â— Reg. 18. The question of the reward merit of good works explicated by an example of king Dauid â— Reg. 3. The dignity of Gods grace increaseth the valew of merit (a) Math. 19. Mar. 10. Luc. 19. Magdeburg ca. 4. Caluin l. 3. Inst. c. 15. §. 2. seq See Bellar. lib. â—â— de â—usâ—if c. 1.2.3.4 seq Andr. vbi supra M. Andrews maketh an ydle distinctioÌ„ and whyâ— S. Aug. ep 105. M. Andrews cannot deny that the dignity of Gods grace increaseth the valour of merit except he will take part with the Pelagians Bellar. de Iustifiâ— lib. 5. c. 14. (*) Greg. de valeÌ„ de effec grat disput 8. quaest 16. punct 4. (b) Cap. 6. nu 10. (c) Andr. ca. 1.1.47.48.49 50. (d) Ibid. p. 50. § Necesse habet (e) See before Ca. 6. nu 11. Apoc 19. 22. (f) Ibid. from nu 10. to nu 31. Greg. Nys in orat in S. Theodor. Card. ca. 1. p. 13. Andr. ca. 1. p. 48. §. Nyssen Praefat. Monitor pag. 43. S. Ambros. ser. 14. de Sanct. Card. vbi supra p. 15. Andr. vbi supra §. Honorare S. Hieron vbi supra (k) See ca. 9. nu 25. (m) Ibidem nu 14.15 (n) Ibidem S. Hieron aduers. Vigilant (g) Cap. 6. nu 22.23.24 25. (h) S. Aug de ciuit Dei l. 22. ca. 8. Idem ibid. Andr. vbi supra p. 5. M. Andrewes granteth that Miracles were doÌ„ne at the reliques of Martyres in S. Augustins time Many notable miracles lately done at ValeÌ„tia in Spayne No Miracles done in the protestants Church (a) Card. c. 1â— p. 116. §. Râ—spondeo (b) Andr. ca. 12. p. 283. §. Veneficia (c) Idem praefat ad Lector (d) See before chap. â— nu 31. Card. c. 12. p. 157. §. dâ— multitudine Andr. c. 12. p. 284. §. institutaâ— In what consisted the religious disciplin of the ancient Monks (a) de vita contemp â— (b) Eccles. hist. l. 2. c. 16. (c) de Scriptor Eccles in Phil. d) de haeres l. 1. haer 29. (e) in Prologo super Matth. (f) l. 1. c. 12. (g) l. 2. c. 16. (h) in constit Monâ—st regul breuior Item de institut Monach. (i) de institut renuntiant (k) Histor. Lausia (l) Histor. religios (m) in scala paradisi (n) Vita Sancti Martini (o) de moribus Eccl. ca. 3â— (p) ad MarcellaÌ„