Foundations then the Popes power and infallibility, that begets a disputation betwixt them concerning the Popes power, which Luther insists upon as inferiour to that of a general Council; and so by degrees he came on to oppose the Popish Doctrine of Remission of sins, Penances, and Purgatory; and by reason of Cardinal Cajetans imprudent management of the conference he had with him, it came to pass that he rejected the whole body of Popish doctrine. So that by this we may see what was the accidental occasion wherein, the slender means whereby, and the abject condition of the person by whom, the work of Reformation of Religion was set on foot.

Yet I have not so shaken hands with those, desperate Resolutions, (Resolvers it should be, without doubt) who had rather venture at large their decayed Bottom, than bring her in to be new trimm'd in the Dock; who had rather promiscuously retain all, than abridge any; and obstinately be what they are, than what they have been; as to stand in a diameter and at swords point with them: we have reformed from them, not against them, etc.] These words by Mr. Merryweather are thus rendred, sc. Nec tamen in vecordem illum pertinacium hominum gregem memet adjungo, qui lubefactatum navigium malunt fortunæ committere quam in navale de integro resarciendum deducere, qui malunt omnia promiscuè retinere quam quicquam inde diminuere, et pertinaciter esse qui sunt quam qui olim fuerunt, ita ut iisdem ex diametro repugnent: ab illis, non contra illos, reformationem instituimus, etc. And the Latine Annotator sits down very well satisfied with it, and hath bestowed some notes upon it; but under the favour both of him and the Translator, this Translation is so far different from the sense of the Author, that it hath no sense in it; or if there be any construction of sense in it, it is quite besides the Author's meaning; which will appear if we consider the context: by that we shall find that the Author in giving an account of his Religion, tells us first, that he is a Christian, and farther, that he is of the reform'd Religion; but yet he saith, in this place, he is not so rigid a Protestant, nor at defiance with Papists so far, but that in many things he can comply with them, (the particulars he afterwards mentions in this Section) for, saith he, we have reform'd from them, not against them, that is, as the Archbishop of Canterbury against the Jesuit discourseth well. We have made no new Religion nor Schism from the old; but in calling for the old, and desiring that which was novel and crept in might be rejected, and the Church of Rome refusing it, we have reform'd from those upstart novel Doctrines, but against none of the old: and other sense the place cannot bear; therefore how the Latine Annotator can apply it as though in this place the Author intended to note the Anabaptists, I see not, unless it were in respect of the expression Vecordem pertinacium hominum gregem, which truly is a description well befitting them, though not intended to them in this place: howsoever, I see not any ground from hence to conclude the Author to be any whit inclining to the Bulk of Popery (but have great reason from many passages in this Book to believe the contrary,) as he that prefix'd a Preface to the Parisian Edition of this Book hath unwarrantably done.

But for the mistake of the Translator, it is very obvious from whence that arose. I doubt not but it was from mistake of the sense of the English Phrase Shaken hands, which he hath rendered by these words, Memet adjungo, wherein he hath too much play'd the Scholar, and show'd himself to be more skilful in forraign and antient customs, then in the vernacular practise and usage of the language of his own Country; for although amongst the Latines protension of the Hand were a Symbole and sign of Peace and Concord (as Alex. ab Alexandro; Manum verò protendere, pacem peti significabunt (saith he) Gen. Dier. lib. 4. cap. ult. which also is confirmed by Cicero pro Dejotaro; and Cæsar. l. 2. de Bellico Gallico) and was used in their first meetings, as appears by the Phrase, Jungere hospitio Dextras; and by that of Virgil,

Oremus pacem, et Dextras tendamus inermes,

And many like passages that occur in the Poets, to which I believe the Translator had respect; yet in modern practise, especially with us in England, that ceremony is used as much in our Adieu's as in the first Congress; and so the Author meant in this place, by saying he had not shaken hands; that is, that he had not so deserted, or bid farewel to the Romanists, as to stand at swords point with them: and then he gives his reasons at those words, For omitting those improperations, etc. So that instead of memet adjungo, the Translator should have used some word or Phrase of a clean contrary signification; and instead of ex diametro repugnent, it should be repugnem.

Henry the Eighth, who, though he rejected the Pope, refused not the faith of Rome.] So much Buchanan in his own life written by himself testifieth, who speaking of his coming into England about the latter end of that King's time, saith, Sed ibi tum omnia adeo erant incerta, ut eodem die, ac eodem igne (very strange!) utriusque factionis homines cremarentur, Henrico 8, jam seniore suæ magnis securitati quam Religionis puritati intento. And for the confirmation of this assertion of the Author, vide Stat. 31. H. 8, cap. 14.

And was conceived the state of Venice would have attempted in our dayes.] This expectation was in the time of Pope Paul the Fifth, who by excommunicating that Republique, gave occasion to the Senate to banish all such of the Clergy as would not by reason of the Popes command administer the Sacraments; and upon that account the Jesuits were cast out, and never since receiv'd into that State.

Or be angry with his judgement for not agreeing with me in that, from which perhaps within a few days I should dissent my self.] I cannot think but in this expression the Author had respect to that of that excellent French Writer Monsieur Mountaign (in whom I often trace him). Combien diversement jugeons nous de choses? Combien de fois changeons nous nos fantasies? Ce que je tien aujourdhuy, ce que je croy, je le tien et le croy de toute ma Creance, mais ne m'est il pas advenu non une fois mais cent, mais mille et tous les jours d'avoir embrasse quelque autre chose? Mountaign lib. 2. Des Essais. Chap. 12.

Every man is not a proper Champion for truth, etc.] A good cause is never betray'd more than when it is prosecuted with much eagerness, and but little sufficiency; and therefore