CHAP. I. Of God.

YOu cannot denie, my Masters, that the Pope of Rome is named God. The glosse of the Canon law vseth these expresse termes, Cap. Cum in­ter Extrau. Ioa. 22. Et lib. 1. Ca­remoniarum sa­crar. sect. 7. c. 6. Sedes Dei 1. se­des Apostolica. Concil. Lateran. sess. 9. Diuina maiestatis tua conspectus, & sess. 3. Vniuersis populis adoran­dus & Deo simil­limus. Pa­pa Dominus Deus no­ster, which in truth is a title of blasphemie, grounded neuerthe­lesse vpon antiquity, whereof you make so great shew, and which you haue placed and ranked a­mong the essentiall markes of your Church. It is ancient, I confesse, sith that more then a thousand and fiue hundred yeares are expired, since it was attributed to one of the Popes predecessors, [Page 2] Sueton. Domit. cap. 13. Torrent. Episco. Antuerp. comment. in. Sue­ton. euen as being soueraigne Bishop, to wit, vnto Domitian Emperour of Rome. And if that Poet Martiall hath been iustly taxed by one of your Bi­shops for flaterie and lyes, for that hee calleth by the name of God that Tyrant and horrible mon­ster in nature, in these words, Martial. lib. 5. Epigra. 8. Edictum Domini Dei (que) nostri; by what meanes can you free your selues from the like, or rather a more rigorous censure, sith that he was onely a Gentile, and you cloathe your selues with the name of the true Church? Credere Do­minū Deum ve­struns Papā cōdi­torem huius De­cretalis, &c. Loco suprà notato in Gloss. Extrau cum inter non­nullos. Those Decrees, Decretals, Sixties, Clementines, Extrauagants, with other such like, your Euangiles should haue beene purged and made cleane both in their Texts and Glosses, by those Cardinals, to whom this goodly charge was committed by one of your Popes Bulla Greg. 23 praefixa nonae e­dit. Decret. Graet.. We are still in hope that one day that shal be abolished, which many of your selues cannot reade without hor­rour. Your flatterers keepe their course, and striue apace among themselues who shall yeeld greatest honour and worship vnto this Popish diuinitie In Agapet. Iu­stinianus adora­uit Beatissimum Agapetum, & hanc adorationē intelligūt de qua Psal. 72. Adora­bunt eum omnes reges terrae.. These verses beare witnesse:

Stapl. princip. fid. doct. praefat. ad Greg. 13. 9. dist. 95. satis eui­denter. Stapleton nameth him Supremum, planè supre­mum numen in terris. Dist. 95. satis euidenter. Your Decrees make Con­stantine the great call him God. Steuch. de do­nat. Const. Steuchus giueth the reason hereof, if any reason can be found in so vnreasonable a matter. Blond. lib. 3. inflam. Rome. Blondus will haue all Princes to bow downe their knees and worship [Page 3] this Bishop, vnto whom also are applyed cer­taine passages of Scripture, Cerem. Pont. lib. 1. tit. 7. which cannot bee spoken of any other then of Christ Iesus. How long will it be ere you leaue off your blasphemies? The poore Gentiles acknowledged one God, and did attribute the chiefe and soueragine gouerne­ment to one onely. This was the principall foun­dation of their olde Religion, in so much as con­cerned the more learned sort among them. You in like manner leaue the supreame gouernment of the Empire to the great & true God, euen as by right it belongeth vnto him. But like as the ido­latrous Gentiles Plinius of this same pur­pose vvriteth thus, Lib. nat. hist. cae 7. Fragilis & laboriosamor­talitas, in partes ista digessit, in­fi [...]mitatis sue memor, vt porti­onibus quis (que) co­leret, quo maxi­mè indigeret. Sic Gulielmus Philander annot. in Vitruuium de Archit. lib 4. c. 8. ait Christo in cru­ce pendenti suam esse dandam cel­lam at (que) materiā qua Diuos fing as dignissimā, &c. made seuerall distributions of charges and offices amongst a multitude of fellow-Gods, Tutelare Gods, and Saints, whom they called Diuos; So also you haue erected Temples, Altars, burning of Incense, worship, bowing of the knees, and all other manner of seruice vnto the Virgin Marie, vnto the Saints both male and female, whom in like manner you call Sic Virgil. Ae­neid li. 6. & non temnere Diues. Diuos, a­mong whom you distribute the offices of preser­uing and helping men in their aduersities. What a harmonie, I beseech you? Those had their grea­ter and meaner Plaut. in Ca­sina. Vnus tibi hic dum propitius sit Iupiter, tu i­stos minutos ca­ue Deos flocci fe­ceris. Gods, assigning to each of them his owne charge, his Trade, his weapons, his daies iourney. Varro in his time maketh mention of thirty thousand, or thereby. The little Saints bee such as S. Leger, S. Fremin, S. Guer­lichon, S. Eme­neheu, S. Lupe, S. Vit. &c. And verily you haue gathered together a heape farre greater then that of the ancient Romanes, and your Deificati­ons are still multiplied at this day, as it shall be de­clared in the owne place, God willing.

CHAP. II. Of the antiquitie of Religion.

WEE approoue the antiquity of the word of God, yea, it is eternall, and wee reproue that which is against the truth, seeing that in no wayes she can prescribe or bee preiudiced, saith Tertullian De Virg. ve­land. The Lord commandeth vs expresly by the Prophet Ezechi­el Ezech. 30. 18., not to walke according to the commande­ments of our Fathers, neither yet to obserue their lawes and statutes, or to defile vs with their Idols, but to liue according to his lawes, and keepe his commandements. And who should speake in man? Whither the spirit of God, or antiquitie? And what other rule hath our vnderstanding then the holy Scriptures, which enableth vs to iudge of antiquitie? Aug. lib. cont. Petil. c. 2. Ambr. in 1. Cor. cap. 4. Chrysost. hom. 49. in ca. 24. Math. The Fathers haue called it an exqui­site ballance, the square of verity, the rule of equi­ty, saying, that there is no other proofe in the world but by the same. S. Cyprian Cyp. Epist. 63. ad Caecil. teacheth vs that wee ought not to haue any regard vnto that which our predecessours haue thought fit to bee done, but vnto that which Christ hath done, who was before all those. Vt Vatinius se Pythagoreū dice­re solebat, & ho­minis doctissimi nomen suis im­manibus, & bar­baris moribus praetendere, Cice­ro in Vatin. sic Pontificij suis er­roribus praeten­dunt nomen san­ctorum Patrum, & Gloss in Can. Noli meis dist. 9. vult prima scrip­ta omnia enim authentica, & tenenda esse ad vltimum iota. And wherefore are you so strictly tied to the institutions of your Fathers, that you will not yeeld a iot, not considering if they speake well, or not? If any presse to reforme them by the line and rule of the word of God, which is the anchor of our faith, saith S. Athanasius Athan. in Sy­nopsi., the [Page 5] foundation and ground of our cause, saith Saint Austin Aug. de vnit. Eccl. cap. 16., immediately they are pulled and drawne to the fire, that will once attempt any such holy reformation among you. You haue learned this maxime, which is become so common among you, to wit, that no change or innouation ought to be made of the religion of your predecessours and Fathers. And who are those Fathers? Pythagor. in vers. aurat. Py­thagoras, Plato in Ti­maeo. Plato, Mecaenas, Agrippa Agrippa apud Dionem., and such o­ther Politicians & worldly wise, which haue taught you that euery man ought to serue God accor­ding to the manner of the Countrey, The most impure idola­ters do cry out in Prudentius. Hoc sanctū ab ae­u, est, hoc ab auis traditum. and the inueterate custome of his predecessours, and that they ought to die the death, whosoeuer doe the contrary thereof. And for as much as you are in a manner buried in the coffin of antiquitie Apud Ambro. li. 5. epist. 10. ex­tant verba Sym­machi Ethnici, quibus religionē Christianā noui­tatis infimula­bat, suam verò, id est Pampilia­nam, ceu antiquā & veram cense­bat retinendam., Antichrist hath found the doore open, that he may the more easily snatch and take hold of your de­cayed Church, and not onely crooked, but pulled downe to the ground, through age of the putri­fied burden of your traditions and vnwritten word.

CHAP. III. Of Schoole Diuinitie.

WHat is more sacred among Sciences then Diuinity? You haue propha­ned it by bringing in of that which [Page 6] you terme Scholastique, gathered out of Lombard, Master of the sentences, which hath engendred vnto vs the race of the Thomists, Scotists, Alber­tists, Ocamists, Realists, Nominalists, and such o­thers, whose foundation is laid vpon the subtilities of Aristotle. Let any man remarke the themes of your Sermons, the disputations of your Schooles, together with those great and huge volumes of Commentaries vpon the foure bookes of the Sen­tences, Oracles are receiued euery where from the Tripus of this Philosopher, and the Vniuersities that ought to be instituted after a Christian man­ner, are changed into the Academies of that hea­thenish Athens. You spend more time in clearing that which seemeth ambiguous and doubtfull in the doctrine of that ingrate disciple toward Plato, then in teaching your flockes the law of the Gos­pell. The oathes which the Vniuersities doe ex­act of their initiates and Batchelours, that they shall not controll him, and those Hoods or And may we not liken the li­ripipium or Do­ctorall hoode to those apices & tutuli Flami­num & Saliorū. Do­ctorall caps are witnesses of the truth of that which I speake. And your Diuines of Collen haue determined, Fran Bernard. de Lutzemb. in Catal, Haeretic. that as S. Iohn Baptist was the fore­runner of Christ Iesus in Diuinis; in like manner also was Aristotle in Naturalibus.

CHAP. IIII. Of Diseases.

THe whole Scripture declareth vnto vs, that vnto God onely wee ought to haue recourse in all manner of afflictions, aswel of the bodie as of the spirit. The Pope is in Heauen a marshall which appointeth e­uery one his place to campe in. The Saints, accor­ding to your iudgement, are more fit to impart their fauours vnto you in your diseases. Doth it fall out that a woman is in trauell and labour of her childe? Behold incontinent S. Margaret in readinesse, her ayde and fauour is prayed for, of God no newes at all. Sic Viues com­ment lib. 8. c. 27. de ciuitat. Dei, Multi christia­ni in re bona plerumꝙ peccāt, quod diuos di­uasꝙ non aliter venerantur quā Deum. Nec vi­deo in mult is, quod sit diseri­men de sanctis, & id quod Gen­tiles putabant de dijs suu. Is not this the verie same which the Gentiles practised, who were woont to commit this charge of attending women that were in this case, vnto Diana, or Iuno surnamed Lucina. The examples of this your imitation are so frequent and ordinary, that it were but super­fluous to repeate them. And that olde hagge in time of her sicknesse could tell some newes con­cerning this purpose, which being prostrated be­fore the image of the Virgin Marie, and thereafter demanded by one what she was doing, answered; that shee was praying to this good Lady, to the end that shee would make intercession for her at that good Ladies hands that was in heauen; which answere being accepted with a little nodding of the head, shee thinking to correct her former speach, added moreouer that shee was praying to the good Lady in heauen, to the intent that shee [Page 8] might recommend her to this holy image, before which shee had bowed downe her selfe. Comment. li. 2. Pope Pius maketh great account of a certaine Virgine Marie Prunetane in the Countrey of Florence; whom the people doe reuerence with a most fer­uent deuotion, for the opinion which they haue conceiued, that in time of necessity and drought she is able to send downe raine. Her Temple is decored with incredible riches Diodor. Sicul lib. 5. Strabo lib. 15., by reason of the Raine. propines which are daily sent thither. Pausan. in At­tic. Corinth. & Baeot. The Gen­tiles in the like case did call vpon Iupiter, whom they named Pluuius. And the Athenians (as saith In Atticis. Pausanias) made an image of Ceres praying to Iupiter, that she might obtaine some raine, Ier. 14. ve. 22. An sunt inter vanitates gentiū qui pluuiam e­dant, & an celi dant imbres; nō ­ne tu is es Iehoua Deus noster? to be a memoriall of a certaine great drought, which had grieuously afflicted the countrey. The Aegyptians only were voyde of this sort of Paganisme, to ad­dresse their prayers to Iupiter, seeing that the riuer Nilus ought to performe this taske, as Lib. 1. Eleg. 8. Nec pluuio sup­plicat herba Ioni. Pestilence. Tibullus witnesseth. Against the pestilence you haue S. Se­bastian, and his successour S. Roche, who is wor­shipped in Venice. The Romanes had their Ouid. in Fast. Ecce leui scutum versatum leuiter aura Decidit, à popu­lo clamor ad a­stra venit. An­cile, that is to say, their Buckler, and as their tradi­tion beareth, fallen downe from heauen in the time of Numa, sent from their Gods for the like disease. And doe you not recommend your Hogs to S. Antony? Liuius lib. 4. Dec. 4. The Romanes also vowed and promised to their God such beasts as should happen to be borne to them during the time of the Spring, which for this reason is named Ver sacrum. Diana was the patronesse of Hunters and Dogs, she had these in her protection. S. Hubert of the [Page 9] Forrest of Ardenne hath succeeded her, and is ve­ry deuoutly called on against madnesse, for which Madnesse. they say that his Masse is a singuler preseruatiue. That Nunc pluit & claro, nunc Iupi­ter aethere fulget. Iupiter of the Gentiles thundring & light­ning did send downe (as those poore soules belie­ued) tempests: At this day against haile and such like intemperature of the aire you sing in your Church the Masse of S. Bernard, of S. Grache, S. Barbara, of S. Aliuergo, of S. Andoche, and others. De inuent. rer. lib. 6. ca. 13. Pa­pistae Raphaeli committunt ocu­los sanandes, A­polloniae dentes. Alan. Cop. dialo. 3. cap. 29. Polydore Virgil complained in his time, that ido­latry was in so great account among those of his Nation, who in time of their sicknesses had re­course vnto images of all fashions. If the heauens threaten the earth with thunder and lightning, be­hold the Priest in readinesse armed with his host, imprisoned within his pix or holy boxe, the pur­gatiue Stormes. water is set abroach also, and standing vp­right at the gate of the Temple, hee Inuocatio ad S. Rochum con­tra pestem his verbis concipi so­let. Tu qui Deo es tam charus, & in luce valde cla­rus, sana tuos fa­mulos. Et à peste nos defende. Opē nobis ac impende contra morbi sti­mulos. Missal. & Breuiar. Sarish. in Missa. de S. Rocho. [...]. exorciseth the aire, and marketh the same with the signe of the crosse. You would say that it were an Augur with his Lituus, or crooked staffe, where­with he marketh the regions of the heauens. Wee denie not that God hath wrought many beauti­full wonders in heauen, in fauour of his Church, but to obtaine them, we must proceede by deuout prayers, and not by such Ceremonies as haue no foundation in Gods word. Cleo ordained certaine Priests who were called [...], as who would say, spyers of haile, wardens and procurers of tempests, which are your predecessours in this manner of doing.

CHAP. V. Of praying to Saints.

WHat Arithmetician is so perfect in the calculations of the Algebra, that he can number the Virg. Aencid. lib. 7. Ad nos vix tenuis famae perlabitur aura. infinitenes of diuers pa­trons, aduocates, and tutelare Saints, whom you haue substituted in place of the ancient Gods and Demons of the Gentiles, whose names are vn­knowne each to another. In Apol c 23. Narnensiū Veri­dianus. Aescula­norum Ancaria. Volsiniensium Nursia: O ticu­lanorū Valentia: Intrinorum No­ctia. Faliscorum in honorem est primacuris, &c. Tertullian writeth that euery Prouince and Citie hath her own God. The Syrians haue Astartes: the Arabians Diasares: the Treuisans Tibelenus: Africke Coelestus: Mau­ritania her petie Kings. Deluentius is adored of the Crustuminenses, and so forth of the rest. Cont. Celsum lib. 8. passim to­mo 2 pag. 930. The Pagan Celsus cited by Origen, said, that it could not be displeasing vnto the supreame God, if any did make prayers and supplications to the Demons Secundum nu­merum vrbiū tu­arum sunt Dij tui, ler 2. 28. (so termed he his Gods) as to his friends, as to those who are subiect to him, and belong to him, &c. In S. Ambrose the Pagans say likewise; Through the Creatures we may goe to God, as by the meanes of the principall Of­ficers In epistol. ad Rom. 1. tomo quinto. of a Court wee haue accesse to the King. In S. Lib. 8. de ciuit. Dei, cap. 18. tomo quinto. Austin the Platonicks teach; That because no God hath any medling with man, the Demons doe pre­sent the prayers of men vnto the Gods, and returne backe againe to men the answers of their petitions. In De praeparat. Euang. li. 13. c. 7. Eusebius; We belieue (saith Plato to Hesiode) that when those people of the golden age are dead, the same hauing become demi-Gods, do rid men from their [Page 11] miseries, and become protectors of others, and for this cause from hence forth we will serue them as Gods Multi Chri­stiani Diuos Di­uas (que) non aliter venerantur quā Deum, nec video in multis, quod sit discrimen in­ter eorum opinio­nē di sanctas, & id quod Gentiles putabant de suis Dijs Vines com­ment. in August. de ciuit Dei. li. 8. cap. vlt., and worship their sepulchers, and those also that haue liued well, howsoeuer they haue dyed, through age or otherwaies. And thus then did the Pagans. And it followeth after; And these things doe agree well with the death of such as are beloued of God, whom thou canst not doe amisse to call the champions of piety. From hence also wee haue this custome to goe to their Sepulchers or shrines, and powre forth our prayers neare vnto them, and honour their blessed spirits. Is not this the same errour that hath gotten ground in your Romish Church? And who hath brought it thither but the zeale without knowledge of such as had lately of Gentiles become Christians? Cicero lib. 3. de legibus, Diuos & ens qui coelestes semper habiti sunt, colunto, & illos quos in coelū merita vocaue­runt. Itē: Diuis (que) alijs, alij sacerdo­tes, omnibus Pon­tifices, singulis flamines sunto. Ci­cero maketh mention of the laws which comman­ded to adore them, and to erect Colledges for them, and Priests to minister vnto them. And ve­rily wee ought to deplore the vnwarie ouersight that was committed, chiefly in the time of Con­stantine the great, when the Gentiles with their naughty preiudice were entring into the Christian Church. It was thought, that hauing diuerted them from the seruice of their Gods, they would haue kept some measure towards the Martyrs, and haue breathed out that deuotion which in times past they vsed towards their Gods. But such as thought that they had gained much by causing them to reuolt, haue been much deceiued, for they haue changed the name onely, the same very su­perstition remaining still. Lib. 3. b [...]lli Pelopon. Thucidides speaking of the Plataeans, who were redacted vnto great [Page 12] extremity, bringeth them in speaking to the Spar­tanes after this manner. De munerū & officiorum distri­butione quae san­ctus sunt assigna­ta & praefinita, Aug. de Ethni­cis loquēs sic scri­bit lib. 4. de ciuit. Dei cap. 22. Di­cebat Varro ita esse vtilem cog­nitionem Deorū, si sciatur quam quis (que) Deus vim & potestatē ha­beat cuius (que) rei. Ex eo enim pote­rimus inquit, sci­re quē cuius (que) rei causa Deum ad­uocare & inuoca­re debeamus, ne faciamus vt mi­mi solent, & op­temus à Libero vini Deo aquam, & à Lymphis a­quarum Dealue vinum. We call vpon the common Gods of Grecia, to the end that they would doe vs so much fauour, as to inable vs to perswade you of these things, to the end that you may remember the oath of your Fathers. Wee make our humble prayers, being thus prostrated before the Sepulchers of our ancestors, and call on the dead, to the end that wee may not bee made subiect vnto the Thebanes. Iudge now if you be not fellowes with those in praying to Saints.

CHAP. VI. Of the Iubilee.

IN the obseruation of the Iubilee I remarke an imitation of Indaisme & of Gentilisme: of Gen­tilisme, in so farre as the Gentiles did celebrate the secular playes, Iulius Capito­linus. ordained by Valerius Publico­la after that the Kings were chased forth of Rome, and were so called, because they were acted but once Horat. Certos vt denos decies per annos, &c. in a hundred yeares. And for this cause the Heralds, by whom these were published and proclaimed, cryed out, Come and see the The origine of these places is set dovvn am­ply by V. Max. in the Treatise of ancient insti­tutions. playes, which none of you shall euer see againe. They acted Comedies, Histories, and such other sports in ho­nour of the Gods of the Gentiles, which continu­ed the space of three nights together. And aboue all others Pluto and Proserpina were honoured, or, as saith Festus, Apollo, and Diana. Boniface Platina in vi­ta Bonif. Clem. et Sixti. et Nau­clerus Gen. 44. the [Page 13] eighth, who brought in the Iubilee among the Christians, hath changed playes into playes The Secular playes into his Iubilee., the yeare 1300. after the example (said hee) of the old Testament. It is but 303. yeares or thereabout since this inuention was established, and conse­sequently the Church could very well haue beene without the same the 1300. yeares proceeding. And if this Boniface, of whom it is written that he entered into the Popedome like a Foxe, reigned like a Lyon, and dyed like a Dogge, would needs institute the Iubilee after the Example of the Law of God, Leuit. 25. why did he command that it should be celebrated euery hundreth yeare. Truth it is that the other Romish Pontifes considering that the time of their Popedome could not reach so farre, because of the shortnesse of their life, which for the most part is finished by violent death, haue a­bridged the time, that they might the better fill their bagges, and obtaine the best part of the spoile which the poore people vnder the pretence of in­dulgences, bringeth in to them from all parts. Wherefore Clement the sixth hath ordained it to be euery fiftyeth yeare, and cast of all Sixtus the fourth, to be euery 25. yeares once. Superstition therefore being vpholden by the insatiable and immoderate ambition of those that are exalted to this Sea, hath framed this Iubilee according to the paterne of the secular yeare of the Romanes.

CHAP. VII. Of Purgatorie.

WE will speake of Purgatorie, which is the patrimonie of the Romish Clergie, and the chiefe foundation of the Masses for the dead. Our writers haue de­clared by their learned writs, that it was vnknown vnder the Law, was without any proofe or likeli­hood, let it be neuer so small, either in the old or new Testament. And those of the Romish Church could not in the whole Bible, find out any pre­tence for their Purgatorie, saue onely in one place of the second of the Machabees, an Apocryphall booke. We will not sound the deepenesse of this matter, sith Purgatory was not holden or deliuered as an Article of faith, more then 400. yeares after the death of our Sauiour, and S. Austin himselfe did hold it onely for a problematicall doctrine, which should not be taught to the people by the Heralds of the doctrine of saluation. What Who doth not perceiue that Pope Gre­gorie hath from thence the fa­bles of his dia­logues, where he placeth the Purgatorie of some soules in baths, some in the wind vnder leaues of trees, others in the fire. is the ground thereof then, and who hath sowen the first seede thereof? Who but Plato, Homer, Virgil, Mahomet and such other Gentiles? And S. Austin himselfe findeth such a conformitie betweene the opinion of Plato, and that of the Christians of his time, that he hath termed this decree meerely Platonicall: which the Iesuits with all their subtilities dare not deny. Then Purgatorie is wholly builded after the paterne of the doctrine of the Gentiles, as it [Page 15] may easily be demonstrated. Eusebius De prepar. E­uang. lib. 11. ca. vlt. making mention of the doctrine of Plato; So soone as the dead are arriued in the place, whereunto they haue bin transported, first of all it is discussed in iudgement who hath liued well or naughtily: and if any seeme to haue liued after a mid-way manner, they are carried along the Acheron to a marish, where they are purged by enduring of heauie punishment, and being deliuered from thence are rewarded with honours according to their merites and good workes. And this doth he in­sist on more at length, vsing namely these words, to purge and absolue. And in another place out of Gorgias in Plato: Those that haue sinned, saith he, curably, that is to say, easie to be pardoned, are purged by suffering of torments, both while they are liuing here, and in hell after their decease. But as touching those that haue sinned incurably, to such no good can happen, sith they are incurable. And thus did Plato Plato lib. 10. de Rep. Dial. Phoed. Gorg. make vp three degrees of men: of the vertuous, whom he lodgeth in the fabulous Elysian fields: of the vngodly and such desperate persons, whom he adiudgeth vnto euerlasting fire: and his Purga­torie is reserued for those of the third ranke, who haue committed sinnes, but such as are forgiuen, and may easily be remitted in this world with small penance, yea although it were but by the aspersion of a little holy water. And for these last, I say, he appointeth somtimes burning riuers, and other sorts of punishment for the expiation of their crimes. And to the intent that they may not lie lingering in these torments, as you haue yeare­ly Masses for the dead, Plato lib. 2 de Rep. Cicero lib. 1. Tuscul. quaest. so also hath he ordained [Page 16] certaine ceremonies and purifyings, which hee thought would yeeld a singular comfort vnto the soules, and relent their dolours. And to this ef­fect Plato lib. 4. de Repub. he ordained yearly feasts, and twelue dayes of Februarie were of purpose dedicated, for the celebration of the memorie of the dead, for visi­ting of their sepulchres, & to pray for their weale, where the Silicernium was not forgotten, as we shall shew in the title of the feasts of the dead. Ho­mer wrote some thing before Plato: and Virgil Virgil. lib. 6. Aeneid. Ergo ex­ercentur poenis, veterum (que) malo­rum supplicia ex­pēdunt, aliae pan­duntur inanes. Suspensae ad ven­tos, alijs sub gur­gite vasto Infec­tum eluitur sco­lus, aut exuritur igni. his imitator or translator hath followed his paths, and maketh mention thereof in his Aeneides, as of a true thing, where with his cunning and accusto­med eloquence he describeth the tortures of those poore rosted soules, whom with time he bringeth forth cleansed and purified, from that purgatori­all fire, to make them flie Virg. Aeneid. 6 Donec longa dies perfecto temporis orbe Concretā ex­emit labem, pu­rámque reliquit Aethereum sensū at (que) aurai simpli­eis ignem. vp into the mansion of his thundering Iupiter. And who doth not perceiue the doctrine of our Masters in these workes? And who doth not see therein the very formall text of that which you maintaine & teach concerning this cruell fire? From whence then is Purgatorie? truely from Gentilisme. Plutarch Plutarch. lib. de facie quae visitur in luna, & De se­ra Numinis vin­dicta. pla­ceth Purgatorie betweene the moone & the earth, and there maketh the soules to lodge, that through diuerse sorts of punishment they may be purged of their sinnes. And the feare of those torments, and the compassion that they had of their parents and friends that were dead, was the cause why they made sacrifices for them, as it was practised (according as Xenophon writeth) vpon the soul­diour that was slaine in the battell. And should [Page 17] not this be all one with that which ludas Machabe­us committed, if we must giue credit to the transla­tion of your Bibles? Mahomet In Alcor. Al­zoara. 17. ordained three ranckes of the dead: some to be citizens of Para­dise: others of hell: and touching the last, hee plungeth them in Purgatorie, to wash away their remnant filthinesse, and to cleanse their soules, that they may be refined, and worthy to enter in­to the Mahometicall Paradise.

CHAP. VIII. Of these Names, Soueraigne, Pontife, and Pope.

THose that are read in histories know the etymologie of this word Pontife, which is deriu'd from Pons sublicius: For it was his charge to repaire that bridge whensoeuer the same was exposed to any perill, and in danger of break­ing, through the violence of Tiber; because it is made of timber, without any yron or other mettall, and for this cause it was also reputed ho­ly and sacred. His dignitie was excellent, and for ornament therof a Sergeant marched before him. His pontificall hat was such a one as the Cardinals of the Romish Church weare at this day. In stead of being carried vpon mens shoulders, as the Pope is, he went in a litter, sitting in a Curule chaire roy­ally, as the chiefe Magistrates of Rome were wont to doe: If any prisoner being a malefactor had en­countered [Page 18] him, all that day long he was released from his paine. The medalles, coynes, and mo­numents of the ancient Romane Emperours doe witnesse, how that they were named great Pontifes, as this inscription prooueth. Iul. Caes. Pont. Max. Which hath beene imitated by other Emperours in great number. The Pope faith that he is Christs successor in his great Pontificat Cone. Later. sess. 10. impertum sinctitatis vestrae & sess 9. regaie pontificum geꝰ. Et sess. 3. Papa sacerdos & rex. Et sess [...]. Prin­ceps totius orbis. Tomo 3. Concil sic Innoc. 3. In retri­bu [...]ione iustorum salutis aeternae pol licemur augmen­tum vide causam 13. quaest. 5. Can. Omnium C [...]si Pa­pa. dist. 40. et Cā ­non nos. ead dist. Quis sanctū du. bitet [...]sse eū, quē tantae dignitatis apex extollit, in quo sidesunt, &c notwithstanding that he hath reserued for himselfe this souereigne dignitie of Priesthood exercised by him, & which he doth exercise still for euer. Is this a marke of Antichrist, to call himselfe successor to an office incommunicable to any man. Bulla, exurge Domine. Haeresi 27. Lutheri Cer­tum est in manu Ecclesiaeaut Papae prorsus non esse statuere articulos fidei. If the debate were concerning the order of Aaron, suppressed and a­bolished long agoe, and if Iudaisme were not alto­gether abrogated, we would graunt a successor in this dignitie, but to grant one to this sacrifice, which is after the order of Melchisedech, this is an horrible blasphemie. Wherefore we cannot liken the Pope of Rome better to any then to the Muph­ti, and great Caliph (which is as much to say, as the Lieutenant of God) of the Turkes and Mahume­tanes, he calleth himselfe their Lord and Prince on earth, he vsurpeth the swords both spirituall and temporall, he calleth himselfe the Prophet and Vicar of God, by vertue of the auncient succession of their great Prophet Mahomet. And who acteth and playeth his part better in these affaires then the Pontife of Rome? He calleth himselfe Pope. Pope. We confesse that about 400. yeares after Christ Iesus, Galerus praefe­ctus Cyprianū sic interrogat: Tu es quem Christiani Papam suum no­minant? as in the time of S. Austin, this title began to be vsed among the Bishops, as it appeareth in [Page 19] these subscriptions, Cypriano Papae, and in S. Hie­rome Beatissimo Papae Augustino. And none can make any question but this word hath proceeded from the Carnus etiā par tc̄ Graecè dici Pa­pā seu Pappā pa­tet ex Hom. Odyf. l. 6 Id cir [...]o Guic­ciardinus hist. l. 1 scribit Alexan­drū sextūex mu­liertb. filios u [...] ­thos quatuor, du­as filias tuliss [...], quos filios nō ne­potes, aliorū sa­crificulorū more vocaresolitus erat Kissing of slip­pers. Grecians. And that so famous idole of Iupiter, worshipped of the Bythinians, was com­monly called [...], O Iupiter Papa. And by what priuiledge haue the Bishops of Rome re­serued it to themselues alone, all others being ex­cluded, sith he whose successors they vaunt them­selues to be, did neuer attribute it to himselfe? Let vs come to the kissing of slippers. Whereas the Pope will haue them to be kissed, is not this to imitate the auncient Pontifes of Rome, who being set in their Curulae Chaires, receiued the same ho­nours of those that entred into their temples? But let vs say better, that this vanitie hath proceeded of the inuention of Caius Caesar, Seneca de bene­ficijs l. 2 c. 12. Cae­sar Pompeio Poe­no osculādū por­rexit pedē, vt vi­derēt homines soc culum aureū mar garitis distinctū. who according as Seneca writeth, put forth his left foot to be kis­sed by Pompeius, surnamed Paenus. Pomponius Lae­tus writeth, that Diocletian Dioclet. (inquit Pompon. Laet. in Diocl.) edicto san xit vti omnes sine generis discrimine prostrati pedes ip sius exoscularen­tur, quibus cti­am venerationem quandāadhibuit, exornans calcea­m nta auro, gem­mu & margari­tis. Idē posteafe­cisse & Maximū narrat Alex ab Alexand. put forth an edict, whereby he commaunded all persons indifferent­ly to kisse his feete, and to this effect, after the ex­ample of Caligula, did he weare slippers of great value, such as the Popes Pontofles are at this day. And the greater sort of the Prelates onely are ex­empted from so doing, to whom the Pope putteth forth his right hand to be kissed, a ceremonie pro­ceeding from the same ware-house of the Paganes, as Plinius Plinius lib. 11. religio aliqua est in dextra, quae in fide porrigi­lur, quae osculis auersa appetitur. and Apuleius Apul. As. lib. 2 beare witnesse. To con­clude, if the Pope were diseased of the gout, and lame of his legges, he might pretend some excuse, when he causeth himselfe to be carried; but wher­as [Page 20] he doth it as a point of Religion, it is intollera­ble. And from whence should he haue learned this delicatnesse, but from the auncient Romanes Iuuen. Quadriuio? ùm tam sexta ceruice feratur, Hine at (que) inde patens ac nuda penè cathedra. Mart. lib. epig 4. Cùm tibi non es­sēt sex millia Cae­ciliane, Ingenti latè vectus es hexaphoro. his fore-runners.

CHAP. IX. Of the Popes Armes, and of the Keyes.

IN the blasons of the Popes cognisance there is alwayes a paire of Beda Ecclesiast. hist gēt. Angl [...]r. lib. 3. ca. 25. nar­rat suo tempore omnibus persuasū fuisse ianuam coe­li Petro cōmissā, quasi coelum ma­teriale haberet o­stium. Solue iubēte Deo terrarum Petre catenas, Quifacis vt pa­teant coelestia regna beatis. Cantantur in fe­sto B. Petri ad vincula. Keyes inseparably vnited with a Tiara triply crowned. This is that great Lock-smith, of whom others haue obtained pow­er to open and shut. And who should haue resig­ned ouer this place of key-bearer vnto him? From whom hath he borrowed those mantles, blasons, and the two keyes made in manner of a Burgun­dian Crosse? Truely his predecessors are of no small number, and he is heire to many, whom superstitious antiquitie did hold to be Gods, and to whom this charge was committed. Mercurie had the petase, or winged hatt, and the Caduceum wrapt about with two serpents. Apollo Thyreus had the place of great Sergeant-porter among the Greci­ans: Clusius was one of this trade. Patulcius med­led therewith also: and the Grandfather Ianus King of Italie had two faces, a token of his wise­dome in gouerning his people, and hath beene the first Romane Key-bearer, souereigne patrone and Dictator of the auncient Catholicke Romane re­ligion, [Page 21] Prince of the Limentins, Foriculans, Car­dians, and other vnder officers, and to him belon­ged Cui reserata mugiunt aurea claustra Pole. the opening and shutting of the golden gate. The Pope hath succeeded him. The Paganes pain­ted Mercurie Imaginem Pa­pae cum triplici ti­ara vide in Bibl. vulg. edit. ex ty­pographia Apo­stolica Vaticana. with three heads, and named him Tricephalus in place whereof the Pope hath his three crownes, to declare the fulnesse of his pow­er, which he vsurpeth ouer heauen and earth. And touching hell, he hath displaced, or made Hecate giue way to him (called of the Gentils Triuia) to­gether with Cerberus and Gerion, to the effect that he may send thither, or bring from thence such as pleaseth Can. Si Papa. dist. 40. him best: for he braggeth that he may send soules to hell by whole cart lodes full, with­out any feare of reproach. Clement In bulla sup. Iub. the sixth commaundeth the Angels and Deuils. Is not this that which is said of Orpheus, that he descended in­to hell, to deliuer from thence his wife Euridice, Pollux to release his brother Castor, Theseus and Perithous to rauish Proserpina, and Hercules to car­rie away Cerberus?

CHAP. X. Of Vestures, Albes, Amices, Miters, and Crosier Staues.

IT is to be wished that the simplicitie in cloa­thing, which shined in Christ Iesus and his A­postles, had beene imitated. In the primitiue [Page 22] Church we doe not read that the Bishops differed from others in their apparell, Vt quondā ve­stirentur Episco­pi, vide Turtul. de Pallio, & So­cratem Ecclesiast. histor. lib. 4. as well ordinarie, as when they went to preach and proclaime the Gospel, & to minister the holy sacraments. Those habits therefore that were indifferent, afterwards became different, but simple and without curiosi­tie. It is not vnknowne to vs what obiections you vse concerning this matter, and how you keepe your selues close in the sunne-shine of the autho­ritie of some Fathers, as of Gregorie Nazianzene, Greg. Nazian. in insomnio de Anastas. Ecclesia Chrysost hom. 83 in 26. cap. Mat. Hieron. de vita Cleric. ad Nepot. & lib. 1. aduer. Pelagianos. and others, who report that the Priests and Dea­cons were apparrelled in white, during the time of the celebration of the holy mysteries (not that we thinke it vnlawfull to vse a comely white roabe in the celebration of Gods seruice: but on the con­trary we hold the vse thereof as fit and decent as it is auncient:) and thereafter you forget not Saint Austin, who in one of his Epistles August. epist. 54. maketh men­tion of a vesture of the head, called Pyrrum (which farre from the purpose you read Byrrum) which was a red hat peraduenture such as the Cardinals of Rome weare at this day. But by the contrary, to proue vnto you what modestie those first Bi­shops vsed, I will onely produce the example of Babilas Martyr, and Bishop of Antiochia, whom S. Chrysostome so highly commendeth, Chrysost. lib. ad­uer. Gentiles. and among those vertues, wherewith this Father was indued, he maketh mention of his frugalitie, and that his apparell was but after the ordinarie fashion of o­ther Christians. In the ages next following, chiefly vnder Gregorie surnamed the Great, this naturall simplicitie was corrupted, through the imitation [Page 23] aswel of Iudaisme as of Gentilisme. Of Iudaisme ac­cording to Rabbanus Maurus, Rabban. Maur. de inst. Cleric. lib. 1. cap. 14. & se­quent. who taketh the paines to discipher them one by one. But of Gen­tilisme in truth, if we take pleasure to contemplate the figures and fashion of the Pantheon at Rome, other-wayes called the Rotonda, in whose vault we see cut with singular artifice, the whole ornaments and ceremonies which the poore Gentiles were wont to vse in their sacrifices. Alexan. ab. A­lex. lib. 4. cap 17. Valerius. Philos­tratus. That we may enter farther into this matter, we find the statutes of Numa, concerning the apparell of those whom he ordained to offer sacrifice, and of other Priests of Paganisme, which hee would haue to be of a white colour Cic. de leg. color albus praecipuè de­corus Deo est ha­bitus. (we except not against the colour or garment, if it be not made a part of Gods wor­ship, and applied to a mysticall sense, as it is in the Church of Rome) as the etymologie of this or­nament called Alba, Apul. Asin. lib. 11. vocat catacli­stam vestem, hoc est, secundùm Ee­roaldum, vndi (que) clausam. doth sufficiently witnesse, which is the ordinarie garment that your Masse­mongers haue retained for themselues at this day, and which the Egyptian Priests vsed in their ser­vice, Herod. lib. 2. & apud Philostratū memorat. Apolo­nius Tyanaeus. according to the tradition of Pythagoras, and had in abhomination that which was made of wooll. And it were to enter into a labyrinth, out of the which we could not easily escape, if wee should make any stay in that which might be sayd, and written of this subiect. Plautus mocketh Sanè hoc genus mulierosū est tu­nicis demissitijs. these large and ample robes. Plinius maketh men­tion thereof in diuerse places of his workes, and cloatheth the Priests therewith, namely those of Egypt. Those vestures which you call holy and Virg. Aeneid. li. 3. Fert pictura­ [...]as auri subteg­mine vestes. Et lib. 9. Et tunicae mani­cas, et habent re­dimicula mitrae. mysticall, are not all of one fashion, neither yet [Page 24] worne daily, or on euery holy day. You haue of all colours and fashions. Some are set out with one sort of flowers, & some with another. Which maketh me call to minde the vestures of the Sali­ans, that were variable after this manner, as the Diuines of the Gentiles witnesse, to wit, Virgil, O­uid, and others. And those garments were not made indifferently of any kinde of stuffe, the mat­ter was singular, neither was it lawfull to make them of any other thing then of fine linnen, whe­ther it were because it is brought forth of the earth or for the frugalitie and profit redounding there­of, the same being fit for all seasons: and held such as were made of wooll to be polluted. And from this kinde of vesture the Priests of Egypt were na­med Linigeri, as well by Herod. in Eu­terp. Martial. e­pigr. lib. 12. Iu­uen. Sat. 6. Ouid. Metam. li. 1. cùm ait: Tum Dea linige­racolitur celeber­rima turba. Herodote, as by the Po­ets, and were very carefull to haue it white and cleane, which caused them wash the same often, like as your Fryers doe at this day. Cicero appro­ued Cic. lib. 2. de leg. those linnen garments, chiefely when the fashion was wouen, which he thought to be most acceptable vnto God. And such as were dyed in colours were to no vse, saue onely in time of warres. This white colour was in so great request, Pers. Sat. 1. Iuppiter haec illi quamuis albata rogarit. Horat. serm. 2. Ille repotia, na­tales, aliosue die­rum Festos, albatus celebret. and was had in such reuerence, that the Priests and such as offered sacrifice among the Gentiles thought it great honour vnto them to be surna­med and called white. And moreouer, the Philo­sophers almost of all sects, after the imitation of the Aegyptian and Romish Priests, had the same in great estimation, and farther vsed it in their dai­ly wearing. Apolonius Tyaneus Philost. in eius vita. O Diuine Pythagora, tu prome causā di­cito: siquidem e­ius gratia in ius vocor, cuius tu inuentor, ego i­mitator sum. in presence of the [Page 25] Emperour Domitian, was reproued for wearing a white garment. His excuse was, that that which he did was after the example of Pythagoras, whose imitator and disciple he named himselfe. The feast of Ceres was honoured with white apparell Ouid Fast. lib 4 Alba decent Ce­rerem, vestes Ce­realibus albas Sumite, nunc pulli velleris vsus abest. Isis and Cybele the mother of the Gods, were serued after the same manner (which I speake not, as condemning either the colour or the ornament, but because you put a necessity of religion in these things, and apply them to a mysticall sence, as the Heathen doe.) Is not this the same that is obser­ued in your Churches at the Masse of the virgin Marie? And like as the sacrifices and ceremonies done to Pluto and Hecate were performed in the night season, Virg. Aeneid. 6 and the offerings were blacke: so also they vse this colour in the Masses of Requiem, which are said for the dead. Those of quickest sight among the Gentiles Apul. As. lib. 8. haue mocked these de­lights, and secretly haue accused their Priests, by calling those Curetes [...]. that were dedicated to the seruice of the great mother, as who should com­pare them vnto yong Maides that are too curious in their toyes. And that veile to couer the head with, which Aeneas did institute, is it not the Amice of the Priests Aliud est etiam vestimenti genus Archiepiscopis pro prium, quod mag­na pecuniarū vi à Romano Pon­tif. redimitur, in quo dignitatis suae plenitudinem esse positam arbi­trātur, quod pal­lium vocant, cu­ius etiam vis tan­ta esse aestimatur, vt eo non donatis nec raparum li­bram benedicere fas fit. Vide lib. de sacr. cerem. Rom. Eccles. & totum tit. de vsu. pallij. quand [...] (que) vendi­tur 30000. au­reis, nec successo­ri licet vti pallio sui antecessoris. of the Romish Church? The cope of your Masse-mongers is by the statute of that Magician the second King of Rome, who ordai­ned that a coate of diuerse colours should bee worne aboue this white robe. Which also, we say, might be vsed, if no necessitie were placed in it, nor abused to any superstition. And it cannot be denied that this cope was made after the fashion [Page 26] of the best cloakes that were among the Paganes. These are the principall ornaments which Numa ordained more then seuen hundreth yeares before the incarnation of the sonne of God; The Flamen Dialis was honoured with the robe praetext, which was a sort of garment not much different from those ierkins now vsed in the Churches. And those tunicles, wherewith the Deacons, De tunicis Dia­conorum, in qui­bus eleemosynas olim excipiebant vide Raban. & art 4. & 5. Apo­stolico can. and sub­deacons are cloathed, draw very neare to the robe Latusclavus, which was made fast with large but­tons of gold or purple. Moreouer, the sacrificers were arayed outwardly with the skinnes of those beasts which they had offered: and is it not from those that the Chanons haue borrowed their furs? As concerning the Miter, Ad defendēdas Episcoporum mi­tras, bicornes a­iunt esse factas, exēplo faciei Mo­sis, quam cornutā fuisse credūt. Po­lyd. Virg. de in­uent. ver. lib. 4. cap. 7. Cicero 6. Verr. ex Virg. Aeneid. 10. & Aelian. Spar­tiam. which is your Bishops chiefe ornament, the sacrificers of the Gentils did vse the same, as it may be seene in Writers. And the Kings of Persia and Aegypt were decked ther­with as with a Diadem. And your sheep-heards clubbe, which you call the Crosier staffe, hath no other origine, then from that cudgell without knottes crooked at the toppe, which the Augur held in his left hand, while he went about to re­marke the regions of the aire vpon the toppe of an high tower by his diuination.

CHAP. XI. Of shauen Crownes, Heads, and Beards.

PLutarch witnesseth In vita Thesei. Verissimā tōsurae causam ex histo­ria Hieronymus ad Sabinianū vi­detur expressisse, cum ait de tonsu­ra virginum: hoc autem, duplicem ob causā, de con­suetudine versum est in naturā, vel quia lauacrū non adeunt, vel quia oleum nec capite nec ore norunt, ne à parvis ani­malib. quae inter cutem et crinem gigni solent, & concretis sordibus opprimantur. that this manner of shauing of the head is very auncient, and doth attribute the inuention thereof to cer­taine Nations, which were of the opinion, though contrary to the custome of our auncient Gaulles, that long and side hayre was a great hinderance to the nimblenesse & agilitie that is requisite in war­fare, which caused them cut away their haire. And mong the Romanes, this ceremony was obserued, that such as had beene deliuered from captiuitie, whereby they were made slaues, did follow after the triumphall chariot of their deliuerer, hauing their heads shauen. Neuerthelesse this custome ought to be attributed, not to S. Peter, shauen by derision in Antiochia (as your tradition beareth) but to the Aegyptians, Herod. in Eu­terp. among whom the Israe­lites remained certaine ages, of whom they haue learned (as by all true likelihood it may be gathe­red out of the holy Writtes) the first tradition of shauen Iuuenal. Sat. 6. Qui grege limi­gero circundatus et grege caluo. crownes, heads and beards. The Priests of the Goddesse Isis, and the Babylonian sacrifi­cers tooke delight to walke thus attired and mar­ked, from whence the Poets haue taken occasion to scorne them, and call them Mart. epig. l 12. Linigeri fugiunt calui, sistrata (que) turba, Inter adorantes cum stetit Her­mogenes. balde. The great Moses while as he was discharging faithfully the calling which God had committed to his charge, spared no trauell in reuoking the Hebrew people [Page 28] from their Aegyptian Idolatries, Nicolaus Leo­nicenus in varia historia lib 2. cap 21. Isidis, inquit, Sacerdotes in Ae­gypto lineis vte­bantur vestibus & semper erant detonso capillo, quodetiā per ma­nus traditum ad nostra vs (que) tem­pora peruenisse videtur. Siquidē ij qui apud nos di­uino cultui & sa­cris altaribus prae­sident, barbā co­mamque nutrire prohibentur, et in sacris vtuntur li­neis amictibus. they being of themselues inclined and readie to embrace the su­perstitions of their hosts, as the melting of the bra­sen calfe beareth sufficient testimonie. And what was more worthy of the admirable wisedome of so excellent a man, then to keepe backe and banish from the holy Sanctuarie those Heathenish vani­ties. He therefore being inspired with the holy Ghost hath caused a register in the book of the law of his expresse decrees, Leuit. 19. addressed to the Leuiti­call sacrificers, that they should not cut their haire or their crownes after a round fashion, neither yet shaue their beards. In the time of the Prophets, the Pagans and Infidels, when they worshipped their Idoles had their heades shauen, which gaue occa­sion to Ezechiel Ezech. 44. 20. & ibi D. Hiero­nymus. to repeate the same precept that in old times had beene pronounced in the Law. And that frowardnesse which was naturall to that people, hath made this admonition Ierem. in episto­la ad Iud. in Bab. abduc. Ne verticē raditote, néue barbam vellitote. Baruch. 6. be repeated ouer againe, that they might be ware of the filth of Babylon, where they were to remaine captiues for some yeares. And why make you not vse and profit of these so manifest ordinances? What may we say when we behold your crownes altogether byas (for they differ each from another as farre, as the regulars and seculars doe) but the same which made the Messalian Priests to be derided Pars maxilla­rum tonsa est tibi pars tibi rasa est, Pars vulsa est: v­num quis putet esse caput? by their owne followers? And this Greek prouerbe, [...], id est circumcidere co­mam. to shaue his bush of haire, which was a flowt against this foolish custome, may be obiected against you without doing you any wrong. And this ceremo­nie maketh me remember of the Curetes, [...]. Priests [Page 29] dedicated to the seruice of the great Mother, whom some haue thought to haue taken their name from shauing. And Apuleius Apul. Asin. li. 11. Hi capillū de­rasi funditus ver­tice praenitentes, magnae religionis terrena sydera & Antistit [...]s sacro­rum proceres qui candido lintea­mine &c. maketh his Priests march forward carying the reliques of the Gods, in this furniture of crownes and pontificall ornaments, such as we see they are at this time, and chiefely on the day of the shewes and cere­monies of Diana. It is not vnknowne to vs what you write and teach Durand. rat. li. 2. de minist. et or­din. eccle. Petrus Val [...]ria­nus de sacerdotū barbis. Pont. Rō. par. 2. dist. 23. Can. prohibet. can. Clericos. Can. Si quis. Extrauag. de vita et honest. clericorum. concerning your crownes, and of the mysticall glosses wrested from thence. This subiect hath seemed to you to be of such im­portance, that you haue compiled whole treatises thereof, that we might learne those secrets and mysteries, which are hid vnder the operation of a Barbers rasour. Your canons, decrees, and decre­tals haue not beene silent, yea, it is a ceremonie annexed to the essence of your Priesthood, Haec sunt Ana­zilai paegnia. and a marke of the character thereof: as in times past that thread of linnen, from whence the Lucan. lib. 1. Et tollens apicem generoso vertice flamen. Flamines haue taken their name, as if we would say filamines was the marke and token of the dignitie of the Heathenish sacrificers. You attribute these inuen­tions and orders to some Romish Pontifes and Councels, Anicetus. A­lexander 3. Ana­cletus quintus. Concil. Tolet. 4. et Agathēse. can. 15 nempe id sibi ne­gotij crediderunt solùm dari, populo vt placerent quas fecissent fabulas. by going about to rob your ancestors of the honour due vnto them for teaching you those prettie knackes. It is an ordinary speech a­mong you, to say that you are free from secular iurisdiction, and to maintaine this vnlawfull liber­tie, you haue troubled both heauen and earth: and I beleeue that for a paterne you haue imitated that which was wont to be vsed toward slaues, whose heads they shaued, when they did enfranchise [Page 30] them, and gaue them bonnets Plaut. in Am­phit. Quod vtinā ille faxit Iupiter, vt ego hodie raso capite caluus ca­piam pileum. for the same. And all this was acted in the Temple of Feronia, whom superstitious antiquitie held to be the Goddesse of libertie, to the intent that you may make the acts of your ceremonies the more authentike, which are kept in your Monasteries, euen vnto this day, and especially in those of the order of S. Benedict. The same Gentiles, Mart. lib. 9. epig. 18. ^s being madd after the wor­ship of their Gods, to the effect that they might doe the more honour to them, amongst other of­frings, Hos tibi laudatos Diuorum voceca­pillos Ille tuus Latia misit ab vrbe pu­er. they sacrificed and offered to them bushes of head haire cut from their children: in like man­ner as you doe with the haire of the maides and virgines which are dedicated among you to a Et 27. Consilium formae speculii, dulces (que) capillos Pergameo posuit dona sacrata Deo Et de Eucolpo. Hos tibi Phoebe vouet totos a vertice crines Eucolpus, domini cēturionis amor. Monasticall life.

CHAP. XII. Of Benefices and Tithes.

THe second King of Rome was the author of the Religion, and of the officers there­of, of the Religion (I say) which was ob­serued in this Cittie, sometimes mistresse of the world. The Blond▪ lib. 1. de Rom. triumph. ministers thereof were the Pontifes, Augurs, Salians, Feciales, Curions, and others. Now as God ordained certaine lawes amongst his people, touching the maintenance of the Leuites: in like manner the Deuill, who is an ape, perswa­ded Numa the soueraigne Pontife of his Religion, [Page 31] to find out some meanes for the maintenance of those that were consecrated to his seruice. We will not reproue the statutes of Christian Empe­rours, L. Si quis ad declinandum. C. de Episcopis, & Clericis. L, illud quod L. Sācimus. L. vt diuinum. Cod. de Sacros. Eccles. touching their donations and legacies pro­ceeding of their Testaments, which were giuen to the Churches, and that for the vse & weale of the poore. We wish onely that the intention of the testators might haue beene iustly and duely obser­ued, which was to comfort, to cause receiue, and maintaine with those goods that they had left, the strangers, the sicke, the distressed, the orphanes, the poore, and to redeeme captines. I will seeke no other witnesses then you, how those goods are managed in your Churches. Numa allowed main­tenance for the Vestall virgines, out of the com­mon reuenues. Priuate persons being either en­couraged by this example, or rather prouoked through a superstitious deuotion, did after the same manner: and the donations whether they were in mouable, orin immoueable goods, encrea­sing daily more and more, did enlarge the Benefi­ces, and made them become exceeding rich, wher­of some belonged to the Princes disposition, or to the common wealthes, or else depended of the Colledge of the Pontifes: and the rest belonged to the presentation of some priuate persons, by the right of patronage: as at this day the Emperour, the Kings, the Pope, & others haue this right of be stowing Benefices. And from thence we gather, that the Curia Romana non petit ouem sine lana. Offrings, Pledges, Firstfruits, Mortuaties, Anniuersaries, and Legacies, Fines, Confiscati­ons, and Condemnations were the ordinarie reuc­nues [Page 32] of the auncient Romane Sacrificers. This is verified by the monuments and sepulchers, from whence you haue taken the modell of the founda­tions for the dead, which at this day haue for their pile the doctrine of Purgatorie, notwithstanding that those foundations were laid a great while af­ter. For the fifteene Councels which we haue ex­tant in the Greeke, speake not one word of them, although they come so far as the eighth hundreth yeare. We haue the testament of Gregorie Nazian­zene, Testam. Greg. Nazianz. quod extat in corpore iuris ciuilis Grae­co-Romanl. pag. 203. signed after him by fiue Bishops. All his Legacies tend to the maintenance of the poore. And such as haue written of the antiquities of the Gaulles, doc attribute those donations made for the dead (which smelleth altogether of their Pa­ganisme) to the prodigalitie of Dagobert, King of Du Tillet in his abridged Chron, of the French Kings. Frannce, pretending thereby to obtaine pardon for his sins, after he had liued all his dayes shut vp among women. The confiscations haue brought no small gaine to graife those Benefices. We read also that Cicero his house was after his banishment forfeited to the colledge of Pontifes, and consecra­ted to the Goddesse of Liberty. You haue tolerable and intolerable Benefices (you are acquainted with your owne terme.) Concerning the last; the Popes dispensation is requisite thereto, if any will inioy a pluralitie, which was practised in old times among the Gentiles (and in some cases we denie not to be iust and lawfull among Christians:) for to enioy two Benefices, the dispensation of the soueraigne Romish Pontife was requisite, as it is re­corded in the Historie of Fabius Maximus. Tit. Liuius. lib. 30. Now [Page 33] it is not to day that these contentions, concerning Benefices, haue beene engendered. For during the reigne of Valentinian the second of that name, there arose a fierce combat among the Christian Priests, and the Idolaters, vpon the quarrell con­cerning foundations and legacies. And in this age, the whole life of man were not sufficient to learne all the cousining practises, wherewith this Benefi­ciall subiect is accompanied, and mingled toge­ther. And concerning Tithes, the matter cannot be cloaked any longer with the Tithes of the Le­uites, it is but a wett sacke in time of raine, seeing you doe rather with them maintaine your prodi­galitie and pride, then susteine the poore. The Romanes payed Tithes to Hercules; Lucullus Plut. in Lucul. Festus. consecrated the Tithes of the bootie which hee obtained in the warre against Mithridates. Liber pa­ter, other wayes Bacchus, Ouid. li. 3 Fast. after he had conquered the Scythians, offered the tenth part of the spoyle to Iupiter: Which Cyrus Herodot. imitated after he had subdued the Lydians. And fith you will not be put from abusing of Tithes, Gods inheritance to his Priests, why are you not contented therewith, without adding further to your head-peices, Mi­ters, and Crosier staffes, Kingdomes, Dukedomes, Marquisats, together with the very fatte of the earth?

CHAP. XIII. Of Fryers.

THe Romane Empire hath beene voyde of Monkerie, I cannot perceiue the print of their feete in Histories, vnlesse we should attribute Monachisme to that societie of Priests, belonging to the Syrian Goddesse, so often men­tioned in old times by Apuleius. Lib. 8. Asini. And that which I know I haue from the Iesuites owne mouthes, which vnawarres haue discouered themselues like mise, and were very much amased to see in Iappan In the Com­mentarie inti­tuled, De rebus Indicis & Iap­ponicis. a fraternitie and likenesse betweene the ceremo­nies of those Barbarians, and their owne law-like ceremonies, with other statutes of the Romish Fratrie. There they found the Iammabuxes, whose austeritie being campared with that of the best reformed Fryers of the Popedome, whether it be in watching, fasting, meditations, scourging, with other such like exercises, will be fouud to goe farre beyond your feueritie. They haue their sownings and rauishings in the spirit, like your Capuchins with their armes spred abroad. They haue their Popes, who censure Kings, euen as hee of Rome doth, and deposeth them, thereafter they cause themselues to be carried vpon mens shoulders. The Bonzes are Fryers: the Tundes are Bishops, which haue the bestowing of smaller Benefices, commuand fastes, take order for eating of flesh. Their Monasteries are like vnto Kings palaces: [Page 35] there you may contemplate faire Libraries, dining roomes, galleries, and chappels, they liue in com­montie together, they absteine from mariage, and vse poling. They haue their belles, their claustrall deuotion, their musicke, their canonicall houres. Sometimes they are busie in meditation, and haue certaine houres appointed for their recreation. They haue praying for the dead, and the fire of Purgatory is kindled among them, as it is among you; lights, perfumes, frankincense, and holy wa­ter, are not forgotten, no more then are the indul­gences and strings of beades, which they carrie in their hands, to number their prayers with. Bulls and warrants for soules are graunted. In a word, it is all one thing: if there be any difference, it consisteth onely in the names. And as you wor­ship the God that is created in your Masse, whom you keepe locked in your prisons farre from any vse, so also haue they their God Amide, which is gloriously seated on the altar in the middest of the Temple. S. Christopher also is worshipped vnder the name of Xacqua. The Turkes haue their Fry­ers also, which are deuided into seuerall orders & rules of liuing. They make profession of austerity of life, and aboue all things of chastitie, which that they may the better obserue, they pearce their yard and tye it with iron rings which they carrie about them all their life time. They haue begging Fryers, Solis, matris Deū, sacerdotibus stipem Roma co­gere licebat, sicut omne mendicāti­um Monachorum familijs id pro­prium est. those that goe bare footed, and others that goe in their shirt, and bare headed, and such as forget not to teare their flesh with stripes. And from whence hath your Monachisme proceeded [Page 36] but from these. We haue made mention before of the Vestall Virgines: we shall adde thereunto, how that the Emperour Antoninus named Philoso­phus Iulius Capito­linus. ordained and erected a new order of Vir­gins, in honour of his Ladie Faustina that was de­ceased; and from whence haue your Sanctimoni­all Nunnes proceeded but from this inuention.

CHAP. XIIII. Of Flagellants.

THe Councell of Latran Holden in An. 1215. hath forbidden to inuent any new sect of Religion. The fur­ther we goe, the more this sort of marchan­dise is encreased in the world. They contend who shall labour most: Huius abusus reformatio [...] ē ex igebat Guli. Du­rant. Episcopas Mimatē. in tract de mo. celeb. conc. gencr. part. 2. tit 35. and such as will not be bound so strictly, haue inuented a new sect, calied of the Scourged, Whipped, being recommended to the virgin Marie, fellow-brethren of the Rosarie, A Lupercis Christianos suas flagellationes mu tuatos esse, & in eundem finē insti­tuiss, testatur Polyd. Vir. de inuc̄t. lib. 7. cap. 6. Flagellantes iam pridem habiti fue runt haeretiet. Vi­de Nauclerū vo lū 2. generat. 45. Albert. Argent. in Chron. sub an. 1349. Chronicon chronic. sub anno 1273. Albert. Krantz. Wand li, 8. cap. 29. Ioan, Gers. in 1 part. o­per. tract. cont. sect. Flagelse pag. 22. Fla­gellants, which haue rancked themselues in black, blew, white, and gray squadrons. What further? I hope that very shortly we shall haue some greene like parets, and some red like Cardinals. These are made companies; and which are ready at all occa­sions that may happen and occurre for the Popes seruice. I will not take the paines to set downe in particular what games they vse to practise: a cer­taine learned person Reuis. de Conc. Tridentin. hath done it before me, I shall be content to say only that your Flagellants, [Page 37] and Iesuits haue learned of the Baalites to scourge themselues till they bleed. 1. Reg. 18. ver. 28. Looke Deu. 14. vers. 1. The Lupercians run­ning through the citie, bated not only such as they found in their way, but themselues also. Herod. lib. 2. Sic apud Turcas se gerunt qui mo­nachismis profi­tentur. Bartolom. Huin­gius de Turcarum moribꝰ. Bellonus. The Ae­gyptians whipped themselus till they bled, and that during the time that a Cow offered to Isis in a holocaust was consuming. The Priests of the Goddesse Cybele, of Bellona, and of the Syrians, made incisions with kniues and grauen irons, till they made the bloud spring forth, Apul. Asin. Au. lib. 8. and this ren­ting was vsed at processions, as it is practised a­mong you at this day, and their sacrifices being finished they scourged themselues. Vide Tertull. in Apologet. & in lib. ad Mar­tyres. & Plutar­chum in vita Ly­curgi. The Lace­demonians had their diamastigôsis, conforme in all points to the discipline of your Fryers. Who hath required these things at your hands?

CHAP. XV. Of Celibat.

AS Vesta Ouid. Fast. 6. Non nisi castas; Admittebat Ve­sta ad sua sacra manus. admitted none into her seruice but such Virgines as were pickt out of the chiefest families of Rome, so also the Vest (which is to say a flamme) of your Romish Church, will haue those only to be consecrated to her, that keepe their chastitie, or absteine from se­cond mariage: a rule so strictly obserued, that hee is holden to be a sacrilegious person, Tibul. lib. 2. e­leg. 1. Absistat ab aris &c. whosoeuer will offer to touch the God of your Masse, not ha­uing [Page 38] the marke of Priesthood, whereunto single­nesse of life is inseparably annexed. If you should aske Siricius Pope of Rome, what moued him to forbid mariage, doubtlesse he would alledge the example of Gentilisme, as his Epist 4 in fin. words doe wit­nesse, whereof this is the extract. I exhort you, sayth he, I admonish you, I pray you let this in­famie be remoued, which Gentilitie (that is to say euen Paganisme it selfe) might lawfully accuse. Seruius the expounder of Virgil Ia hunc versum Aeneid. 4. Huic vni forsan pote­ram succumbere culpae. witnesseth, that such as had beene twise married were not admit­ted to be Priests. Of these Gentiles, sayth Iose­phus, Antiq. Iud. lib. 15 cap. 13. the Iewes, namely the Esseans, learned this superstition in their declining age. Clement Alex­andrin Clem. Alex. Strom. lib. 3. writeth, that the Heretickes learned their singlenesse of life of the Paganes, against whom (saith he) our Christian Diuines did alledge that place of the Apostle. 1. Tim. 4. In nouissimis tem­poribus discedent quidam à fide, &c. Hieron. cont. Io­uia. lib. 1. in finc. The Hiero­phantes gelded themselues by vsing of hemlocke: in like manner did the Priests of the Mother of the Gods; And Apuleius Apul. Asin. lib. 8. maketh mention of horrible things concerning the Sacrificers of Isis, which had woont to doe the same. The virgins that attended Diana, Iauen. Sat. 6. Ille petit veniam quoties non absii. net vxor Concubitu. sacris obseruandis (que) di­ebus, Magná (que) debe­tur violato poena cadurco. and the Aegyptian Priests obserued also this law of chastitie, and that with greater seueritie then the most chast Priest that is in your Church, as the Poets of those times doe testi­fie vnto vs by very sufficient Tibul. lib. 1 e­leg. 3. pure (que) la­uari. Te memini, & puro secubuisse thoro. proofes. As touch­ing women, they abstained from their husbands company when they were about to celebrate the Thesmophories of Ceres. And as it was a thing [Page 39] ignominious among the Gentils to marrie the se­cond time, which the Flamen Dialis in speciall was forbidden to do, so also those of your Popedome that haue beene twise married, are counted irre­gulars.

CHAP. XVI. Of Mariage.

THe Gentiles had certaine dayes which they marked with the blacke stone, and accoun­ted them vnhappy, Ouid. Fast. 2. Dum tamen haec fiunt, viduae ces­sate puellae, Exoptat purospi­nea taeda dies. Conde tuas Hy­menaee faces, & ab ignibus atris Aufer: habent a­lias maesta sepul­chra faces. vpō which they would rather loose their liues then marrie. And the sea­sons, dayes, and moneths of these prohibitions and restraints, were set downe by their Diuines. February had eleuen dayes that were dedicated to the memorie of the Ouid. Fast. 3. Nubere si qua voles, quamuis properabitis am­bo, Differ, habent paruae commoda magna morae. Arma mouent pugnam pugna est aliena maritis, Condita cum fuc­rint aptius omen erit. dead. March had three du­ring the procession which was solemnized in re­membrance of the victorie, that Minerua obtained against Mars the God of warre in defence of her chastitie. And doe you not beleeue with the foo­lish antiquitie, that the moneth of May is the moneth of fooles? I haue knowne some so scrupu­lous and fearefull in this regard, that they held such mariages as were solemnized in May to be vn­fortunate. Ouid. Fast. 5. Nec viduae tadis eadem, nec virgi­nis apta Tempora: quae nupsit non diu­turna fuit. This moneth had three dayes, on which mariage was not permitted, for the same cause that we spake of concerning Februarie, to wit, because of the feast for the dead, then institu­ted [Page 40] by Plutarch. in Romulo. Romulus, and called Lemurales. This is the corner, where the Councell of Trent hath for­ged the restraint of the blessing belonging to ma­riage, from the first Sunday of the Aduents vnto the feast of the Kings, and from Ashwednesday vnto Quasimodo inclusiuely. For vpon what au­thoritie of the holy Scripture can this imitation be grounded, or rather this indecent affectation. And to the intent that I may not inlarge my volume, I will passe ouer with silence many ceremonies which you obserue at your weddings, that are common to you, and the Paganes.

CHAP. XVII. Of Miracles.

ALL the Doctors Chrysost. in Mat. 24 cap. hom. 49. Cyril. August & alij passim. of the holy antiquitie teach vs, that he that demandeth miracles, is himselfe a new monster of infidelitie: and he that seeketh after wonders is a great won­der himselfe: that miracles adde not one iot to the holines of man, for so much as they are cōmon to the Reprobate, and because Antichrist is a soue­raigne worker Mirabiliter quidem, sed mendaciter operabitur. of miracles. This is your ordina­rie note, to call for miracles at our hands, as the Pharisies did in old times, who asked signes from our Lord Iesus Christ. And to shew that you haue whole store-houses furnished with them, to blind the simpler sort you blase abroad the miracles (al­though [Page 41] false and supposed.) of the Crucifix of Mu­ret, of the sweatie Napkin of Cahors, and Chambe­ry, of the Images of our Lady of Loretto, of Puy, of Montferrat, of Roquemadou, and others: of the bodie of S. Claude, of S. Iames, of S. Antonies arme, and of other Saints both old & new. What will you answere to the Turkes, who would haue vs beleeue that their Saints, whom they terme Se­hidun, worke many wonders, euen as yours doe, and haue their recourse vnto them in time of ne­cessitie and sicknesse. The De miraculis Ethnicorum vide Valer. Max. lib. tit. 8. auncient Romanes haue beene as well stored with these, as you that are their successors: their Chronicles beare wit­nesse, as the predictions of Spirits, that appeared to the liuing: of Images that haue spoken; of the diuination of Calchas in Homer, that Troy should be taken after ten yeares expired: of the Vestall Virgin that drew water in a siue: of Accius Nauius Augur, who in presence of Tarquinius Priscus cut a whetstone a sunder with a rasour: of Claudia that hailed a great ship to the bancke side with her gir­dle onely, which neither the multitude of Oxen, nor the force of man could in any wise displace. What answere make you to this my Masters? Will you say that the miracles of these two Vestalles, were only wrought to declare their chastitie, and not for authorising of Gentilisme? Verily let vs say that Sathan by such admirable works would haue installed himselfe in the place of the true God, to abolish the true and sincere doctrine, and to in­sinuate his owne into the faith of men. From whence we gather that your miracles being made [Page 42] and forged for authorising of your Idoles, and confirming of your doctrine alreadie conuinced of lies and falshood, can be no other but the same fiictions and counterfeiting with that maske wher­with in old times he deceiued the poore Gentiles.

CHAP. XVIII. Conformitie betweene the Gods and Saints.

DArre you deny that you haue placed the Virgin Mary in stead of Venus? This God­desse in time of Gentilisme Horat. lib. 1. Carm. Od. 3. Sic te Diua po­tens Cypri. Ouid. Heroid. epi. 15. Jn mare nimirū ius habet orta mari. Herod in Clio. Pausan. in Alti­cis. was wor­shipped of Sailers, vowes were made vnto her, they would promise to inrich her Temple, when­soeuer they were in any danger vpon the Sea. And this beliefe was so much the rather embraced of them, because they were perswaded that the go­uernment of the sea was committed to her charge, because she was engendered of the frothe thereof. She that hath succeeded in her roome Bernard. Brei­denb. in peregrin. mōtis Sinai, nar­rat se audiuisse nautas cantātes. Salue splendor fir mamenti, Tu ca­liginosae menti de super irradia, placa mare maris stella, ne inuoluat nos procella, & tempestas obuia., is in like manner adored and worshipped with all manner of titles, which in truth she would refuse as most execrable blasphemies, if she were to conuerse a­gaine among men. They call her the starre Pontificij Ma­riae tribuūt titu­los hic descriptos. Vide Offic. B. Ma­riae Virg. in hymn & antiphon. Li­tan. B. Mariae Lauretanae. of the Sea, the Queene of Heauen, the Ladie of the world, the port of saluation, the life, the hope, and to be briefe, they exalt her aboue Iesus Christ Coel lect. antiq. lib. 7. cap. 18. Helenus apud Vi. admonet Aene­am: Iunonis magna primum prece nu­men adora. Iunoui cano vo­ta libens.. May it not be that you haue learned these titles of the Idolaters, who called Iuno & Diana Queenes [Page 43] of Heauen? Cybele wore a Crowne made in man­ner of a Tower with the Batlements thereof. The Image of the Virgin Mary is thus set vp being Crowned like a Queene in your Temples. The Virgin Mary hath commaundement ouer Purga­torie, into the which shee descendeth euery Satter­day, according to the doctrine of the Carmes: Hecate Virg. Aeneid. 6 is the Queene of Hell, and the Paganes held her for their Ladie. And like as in March the Paganes ordained a feast to be kept for Minerua, so also you haue the feast of the conception of the Virgin Mary. In old times Iupiter the Sauiour, Iu­no Sospita, and the Goddesse Carna had the Keyes in custodie, and the charge to open the gates of Heauen: this office is resigned ouer to the Virgin Mary. S. George Mantuan. Fast. lib. 4. de S. Geor­gio. Maxime bellorū rector quēnostra iuuētus pro Ma­uorte colit., although he came neuer into the world, hath succeeded the God Mars or Per­seus: S. Katherine to Pallas. S. Cosmus and Damian to the Physician Aesculapius De Aesculapio, vide Liuium lib. 10. epist lib. 11. & lib. 40. Orpheum hymn. in Aesculap. Plautum Curc. act. 2.: S. Vrban to Bac­chus. In a word, when there is any disease in hand, or other wayes, we may behold incontinent this succession and resignation of offices: and for con­clusion, as there was a certaine Diana, named Strongelios, that is to say, the round, a worke of Praxiteles, so also in Rome, there is a Minerua the round, which is the Pantheon, consecrated in old times to those innumerable swarmes of Gods.

CHAP. XIX. Conformitie of the feasts of the Pagans, with those of the Romish Church.

WE are content to repose on the sea­uenth day: the bountifull hand of God doth offer the rest of the daies for our necessity. Whatsoeuer is aboue, hath pro­ceeded of mans inuention, inuention I say, foun­ded vpon the imitation of Gentilisme, vpon super­stition and idlenesse. You haue not onely one sort of feasts, but there is of all sorts among you, as among the Gentiles the Lupercalia Mātuan. in fa­stis. Roma, Lupercales ludos antiquitus isto Mōse celebrabat: posita graui [...]ate per vrbis Compita cursabāt stolidi sine veste Luperci, Et scuticis olidi tractis de tergore capri Pulsabant nu­ruum palmas., Agonalia, Carmentalia, Consualia, Paganalia, Compitalia, Im­perialia, the dayes which they termed Statas feri­as, from whence I thinke your stations are come, as likewise your Popish Indulgences. You haue publike feasts, popular Fest. Pomp. Ca­to, Sacrastata & solennia sancta seruasti Labeo, quia pro populo fierent., peculiar to certaine fa­milies, such as are the Claudian Feries, the Aemi­lian, &c. immoueable feasts which are kept on certaine dayes, solemne Virg. Aeueid. 8. vocat annua, quia quotannis agi solebant. or yearely for the grea­ter Gods, for the meaner Gods, for the celestiall, for the infernall, and for those so much reueren­ced of Plautus Cist. 5. 46.. The principall law of the feasts is, to do no worke, to shut vp their shops, and Tibul. lib. 2. e­leg. 1. Luce sacra requi­escat humus, re­quiescat arator, Etgraue suspenso vomere cesset o­pus. Omnia sunt ope­rata Deo, non au­deat vlla, Lanificam pensis imposuisse manū. Vina diem cele­brent, non festa luce madere Est rubor, errā ­tes & malè ferre pedes. to giue themselues ouer to all manner of idlenesse, both in Townes and Countrey: a lawe (I say) very hurtfull to poore families. All the world knoweth, if Tauernes, vnlawfull games, riotous­nesse, and all other manner of wantonnesse be for­gotten, [Page 45] or not. These complaints are ancient, and in this matter wee haue conformed our selues to the order set downe by the most sincere Councels, and to that which the Fathers of the primitiue Church haue taught. And if we should accuse of these new institutions Gregorie, surnamed the Great, Bishop of Rome, who conformed himselfe to the ceremonies of the Pagans, I thinke wee should doe him no iniury: for writing to Mellitus an English Abbot, Lib 9. epist. 71. Nom duris men­tibus (sayth he) simul omnia ab­scindere impossi­bile est. he saith that such as did offer oxen for burnt offerings to the Demons, ought to change that custome into another, and that it shall not be amisse, that at the dedication of Temples, or on the dayes of the memory of the natiuity of the Martyrs, the places where the reliques repose, be decored with leaues and boughes of trees, and be frequented, that the solemne feasts may be kept in their names Natales genia­les (que) dies conui­uijs celebrare so­lebant Ethnici. Theodor. lib. 8. de Martyr. & Con­cil. African. c. 27. And what is that else, but to change the name onely, and to establish the same thing? To chase away idolatry that it may be re­planted againe more surely? The custome of the Gentiles was to offer sacrifice vnto Iupiter, and Mercurie: Act. 14. the Lystrians gaue the name of Iupi­ter to Barnabas, and to Paul the name of Mercury, because hee was the speaker. And those holy A­postles, did they embrace these honours, howbeit they were not ignorant that they were grounded vpon custome? Let vs come to the Conformi­ties. Theodoret In the Booke which goeth vnder his name de curandis Grae­corum affectibus serm. 8. sub finē. acknowledgeth this abuse, and how that the feasts of the Christians haue succee­ded to those of the Gentiles: In place, saith he, of the Pandia, Diasia, Dionysia, and your other feasts, [Page 46] we celebrate feasts in honor of Peter, Paul, Thomas, Sergius, Marcellus, Leontius, Antoninus, Mauritius, & other holy martyrs. So much for the institution. And concerning the abuse vpon the feastiuall daies of your Martyrs Refert B Rhena nus in annotat suis ad li. Tertul. de corona militis hūc vitū Conciliū Nicenum damnasse. and Patrons, doe you not make feasts and banquets after the manner of the Pagans? feasts notwithstanding which S. Austin Deciuit. Dei. lib. 8. cap. 27. saith, that the better sort of Christians did not vse? which S. Ambrose (saith the same Doctor Confess. lib. 6. cap. 2. tom. 1.) forbad because they smelled too much of the superstition of the Gentils, being altogether like vnto their Pa­rentalia, that is to say, to their funeral feasts. If Ter­tullian In Apolog. Grā de videlicet offi­ciū in focos et cho­ros in publicū du­cere, vicatim epu­lari, ciuitatem ta­bernae habitu abo le facere, vino lu­tumcogere, certa­ [...] cursitare ad [...]iurias, ad impudicias, ad libid [...]nis illecebras Siccine exprimitur publi­cū gaudium per publicū dedecus? were aliue, what iust cause should he haue, I beseech you, to exclaime against your dissolute and lewd doings, which you commit on those dayes that are dedicated to your tutelare Saints? His Apologeticke beareth witnesse of the great indignation that hee had conceiued against that Heathnish madnesse, which you cherish so much. Zacharie Pope of Rome forbade dauncing on feast dayes, (and hee had done better to abolish the name thereof for euer) wherefore doe you trans­gresse Virg. Pars pedibus plaudunt choreas & carminadicūt Item: Immemores nostri festas duxere choreas. his ordinances? It is because you will not let goe a iot of those ancient obseruations, and cu­stomes, by which you thinke to discharge your selues of that dutie that you thinke you owe to the memorie of the Saints that are deceased. It is well knowne how you terme the passion of the Mar­tyrs, birth. It is knowne likewise with what de­uotion the ancients did celebrate their births Cic. Phil. 2. dat natalitia in hor­tis. August. lib. 6. Confes. c. 2. refert Ambrosiū Medi­olanihaec a Chri­stianis, ijs quo (que) qui sobriè facerēt fieri vetuisse: ne vlla occasio dare­tur ebriosts sese in gurgitantibus: et quia illa quasi parentalia super­stitioni Gentiliū essent simillima., as it is written of Antoninus, that he caused to cele­brate his in his gardens. And therefore because [Page 47] the antiquity named the martyrdome of Gods seruants, Birth, in those dayes the people, as in their name, did willingly heape vp offerings, as it is practised in your Churches vpon holy dayes: and hereof Apuleius Lib. Asin. 11. shall beare testimony vnto vs, who writeth that hee did celebrate his owne birth-day with great solemnity Virg. in Bucol. Phyllida mitte mihi, meus est natalis Iola., where feasting and banqueting was not forgotten. Vpon your feast dayes one representeth the Saint, whose me­morie is to bee celebrated, is not this the same which in old times was obserued among the Gen­tiles? The testimonie of Apuleius Asin aur. lib. 2., and that mocke of Tertullians Tertu: Ipsos De­os nostros saepe noxij induunt. in his Apologeticke, shall suffice me for warrants. The Romanes did cele­brate the feast of fooles, which was called Quiri­nalia, on the eighteenth of February: and you Romish Catholickes keepe the feast of Innocents after Christmasse Durand. lib. 7. rubr. de Cathed. Petrus de Natal. l. 3. c. 104. Baptist Mant Fast. 8.. The feast of Candlemasse hath succeeded to Februalia, Lupercalia, Proserpina­lia, and Floralia, which the Pagans did celebrate on the same day with torches and lights burning all the night long, in honour of Ceres and Proser­pina, to serue belike for a Beacon vnto that distres­sed mother Sext. Pom. while she was seeking for her daugh­ter Beat. Rhen. in anno. ad l. 5. Ter. cont. Marcionem. Negari equidem non potest, inquit ardētium cereorū quos hodie Chri­stiani eo die, qui purificat Mariae dicatus est, ex more circūferunt à februalib. Roma­norū sacris origi­nem supsisse. Pertinaci Paganismo mutation [...] subuc̄ ­tum est, quem rei in totum sublatio potius irritasset.: during which the processions both in the Cities and Countrey were not omitted. In stead of Ianus you place the Circumcision of our Saui­our. And the feast of the three Kings, hath it not proceeded from the Heathenish feast of Saturna­lia, which was kept at the same time, and with the same ceremonies? In the beginning of the Spring Macrob. Satur. li. 1 c. 21. Vopiscus in Aureliano. Herodia. lib. 1. the feast of the Mother of the Gods was kept with [Page 48] great magnificence, it was she that had the chiefest place in the Pantheon, as mother to the rest Lampridius in Alex. Seuero.: Pan­theon, I say, which Boniface hath since made a re­ceptacle for all Saints, that they may be honou­red Durand. rat li 7 cap. 34 Petrus de Natal lib. 10. cap. 1. Polyd. lib. 6. c. 8. Beda lib. 2. c. 4. hist. Angl. on a certaine day appointed, which is in the moneth of Nouember. That great Mother, I say, had in her troupe following her, the commemora­tion of all the rest of the Saints her children, and there was no sort of playes or sports which was not permitted. Maskes also were in request Polydor. Virg. de inuent rer. lib. 5. cap. 2., and were the principall part of the feast, to the intent that the lasciuious and villanous facts that they committed, might be the better hid and couered. None is ignorant of that which is practised two moneths before Lent Vide Viuem cō ­ment. lib. 8 ca. 27 de ciuit. Dei. vbi conqueritur, de quibusdam Chri­stianorum ludis, quos a scenicis il­lis veteribus non differre affirmat.: this disease is epidemiall, and shame hath taken hold of the wittiest among you, who would gladly finde out some remedie, but in vaine: for the sore is waxed too olde. More­ouer, the Romanes had certaine holidaies which they named Palilia, because they were dedicated to the Goddesse Pales, patronesse of Shepheards Ouid. Fast. 4. Pastor ou [...]s satu­ras ad prima cre­puscula lustret, Vnda prius spar­gat, virga (que) ver­rat humum &c. Tibullus. At madidus Bac­cho sua festa Pa­lilia pastor Continet, à sta­bulis tunc procul este lupi. and pastures: during which they vsed to driue their flockes about the parkes with certaine coniurati­ons, to the end that their beasts might fare the better all that yeare long. And further, their kee­pers with others did leape ouer a fire. Is it not this which you obserue with so great solemnity vpon the vigill of S. Iohn Baptists feast Durand. rat. di uin. off. lib. 7. c. 19 num. 1. Petrus de Natalib. lib. 7. c. 1. Iohannes de Vo raginein hist. Lō. cap. 105. Bapt. Mant. fast. 8.? The feast of S. Peters bands hath succeeded to that which was celebrated on the same day, in honor of the chaine of gold that belonged to Augustus: as in like manner that which they call S. Peters chaire was [Page 49] subrogated in place of that day, whereon the Pa­gans offered to their Gods Iuuenal. Sat. 3. Vnde epulum pos­sis centum dare Pythagoreis. Cicero pro Mu­raena: Is, cum epu­lum Q Maximus Africani patrui sui nomine pop. Romano daret, rogatus est &c. meates and wine vp­on the sepulchers of their deceased Parents, from whence also that day was named in olde times the feast of S. Peters banquet. The Pagans had feasts for preseruing of their wines Vindemia Aes­culapȳ festū fuit, quod celebrarunt vīdemiatores post vinum expressū. Arnob. l. 7. cont. gentes. Pythaegia Graecorum in fe­stum Martis mu­tata., this is your S. Mar­tin. Your Rogations, are they not in place of the feasts called Robigalia Robigaliorum dies Romae septi­mo Kalēdas Ma­ias celebrabatur. Plini. lib. 28. cap. 29 Ouid. l. 4 fast. ordained for preseruing of the cornes from blasting? In a word, this whole swarme of feasts both double and single, may by the right of succession be termed the daughter and lawfull heire of Heathenish feasts. And Gregory Greg. Nazian. in festo Gregor. Thaum. called Thaumaturgus, that is to say, worker of mi­racles, hath chased away the false Gods, that hee might substitute in their place the feasts of the Martyrs. The Doctours and Councels Concil. Afric. can. 27. et. 28. haue forbidden these abuses, wherefore haue you resto­red them againe?

CHAP. XX. Of new yeares gifts.

THe Romanes had the dayes Sigillares, which were celebrated on the sixteenth of Nouember, Sueton. lib. 5. de vitis Caesar cap. 5 Volfangus lib. 10 comment. cap. 9. Polyd. Virg. li. 9. cap. 2. Laxius li. 10. cap. 10. Lan­gius epistola 61. continuing for the space of seauen dayes, and were almost such as the Satur­nalia: which were called Sigillares, from the La­tine word sigillum, which signifieth a little Image, because on those dayes euery one bought of those [Page 50] little Images, of gold, of siluer, of brasse Lipsius in Taci­tum 4. Annal., of pla­ster, and of Potters clay, to giue each to another. And the streete where such wares were sold to be giuen away, was for this cause named Sigillaria Plinius episto­la ad Macrum de Auunculi sui vita studijs (que).. And the same Romanes vsed euery yeare vpon the Kalends of Ianuary Prudentius—Iano et celebri de mense litatur Auspicijs epulis (que) sacris, quas inue­terato Heu misili sub honore agitant, & gaudia ducunt Festa Calenda­rum. to offer gifts vnto Au­gustus, although he had beene absent, and to car­rie them into the Capitoll. Who doth not per­ceiue here a conformitie with that which is practi­sed among you, from the first day of the yeare vn­to the feast named of the Kings. Though we must not condemne all things which the Gentiles v­sed; yet you should doe better if this affection and good-will were begun and ended with calling on the name of God. And why doe you not call to minde that which Zacharie In Docr. causa 26. Si quis Ca­lend. Ianuar. ritu Ethnicorū colere. Vide synod. Tu­ron 2. cap 23. Antissiodorē som can. 1. De Zacha­ria decreto vide 26. q. 7. Bishop of Rome forbade to doe?

CHAP. XXI. Of Fasts.

IN approuing of such Fasts as are conforme to the word of God, wee reproue such as are a­gainst it, and haue beene brought in [...]rough abuse. We call that abuse whensoeuer any are led onely by custome, or when they fast in honour of the Saints, as it is obserued on the Apostles vigils. Leo Bishop of Rome Serm. 2. de ie­iunio Pentec. forbiddeth such Fasts, as be­ing set in the place of those which were consecra­ted [Page 51] to Ceres goddesse of the earth, as Tit. Liu. decad. 4. lib. 6. Ouid. lib. 4. Fast. Qua quia princi­pio posuit teiunia noctis, Tempus habent mensae fidera vi­sa sibi. Titus Liuius recordeth. Yea and those were enioyned to fast, who came to seeke counsell of the Oracles, and chiefely of that of Tertul. lib. de anima. Trophonius. The Turkes ob­serue their Lent and many fasting The Ramadam of the Turkes. dayes, yea, and farre more strictly then you doe. Concerning the fasts of the Imber dayes, you attribute the inuenti­on thereof either to Calixtus or to Vrbanus, but you might more iustly attribute the same to the Ouid. Fast. 3. Romanes, vnlesse it be for that you haue foure, and they had onely three, for the preseruation of the fruits of the ground. The first was to the God Robigalia sep­timo Calendas Maias celebrari solita Plin. lib. 18. cap. 28. Robigus, who was protector of the cornes: the second to Bacchus for vines: and the third was de­dicated to Flora, for flowers. Behold then for what cause these daies were called Robigalia, which were solemnized on the seuenth of the Kalendes of May, Vinalia and Floralia.

CHAP. XXII. Of places of Refuge, and Sanctuarie.

WE confesse that some places of Re­fuge were granted to the Israelites, Exod. 21. Deut. 4. Ioseph. antiq. l. 4. but with great restraints, as it may be seene in the decrees which you haue made. And we impugne not those Asyla, prouided that such moderation be vsed, that vices be not nouri­shed, nor crimes vnpunished. But doe you con­taine [Page 52] your selues within these bounds? We auouch that you exclude not from your Asyla D [...]cret. de Im­munitate Eccle­sia, in cap. Im­mun. either bri­gandes, or night-theeues, and such as haue com­mitted any horrible crime within either Church or Church-yard, and when any such thing happen­eth the remedie is at hand, they are within the place, from whence they cannot be taken. But what will you answere to Innocent the De Immunit. Eccles. cap. inter alia. third, who maketh no exception? And is not this priuiledge graunted to the most detestable and abhominable crimes, as it is practised Pasquier in his Epistles. at the Coffin of S. Ro­man at Rouen? There is no more chastising of Io­ab holding fast the hornes of the 1. Reg. 1. Altar, nor pul­ling away of Adonias traytour to the Kingdome: your Churches receiue in differently all manner of transgressors, and this priuiledge of Sanctuarie, hath beene graunted also to Bishops In Decret. 17. quaest. 4. Can. Id Constituimus. houses, though they were not contiguous with the Chur­ches. And from whence haue you learned this manner of doing but from Statius in 12. Theba. Gentilisme? The A­thenians had an Asylum, whose priuiledges were excessiue. Romulus Ouid Fast. 3. Romulus vt saxo lucum circumde­dit alto, Quilibet huc, in­quit, confuge, tu­tus eris. Virg. Aeneid. 8. [...]inc lucū ingen­tem quem Romu­lus acer asylum, &c. Vide Dionys. lib. 2. Antiquit. Ro­man. did before that time open the same vnto all manner offellons, to the end that his bloudie citie might be the better inhabited. The Emperours statues had this priuiledge, and we should neuer haue done, if we would set downe the seuerall places of Refuge for all sort of crimes, whereof the vse was great among the Gentiles.

CHAP. XXIII. Of the Dedication of Temples, and of Changes.

GOd commanded Salomon to build him a De dedicatione templi Iuturnae, vide Ouid. lib. 1. Fastor. Item tēpli Concordiae, Titū Liuium 3. decad. lib. 3. Item templi Castoris et Pollu­cis Ouid: lib. 1. fast: fortunae pub­licae Liuium li. 9. de bello 2. punico, & lib. 4. de bello Macedonico. Io­uis Victoris A­lexand. ab Alex. lib. 3. cap. 18. Nil deni (que) apud Ro­manos tam solē ­ne fuit quam dies consecrationis. Temple, he who may be serued in all pla­ces, and who in times past was serued in the tabernacles of the desert. That was a common Parish for all the Israelites to assemble themselues in and call vpon the name of God: and Salomon to the end that he might make it the more glori­ous, did dedicate the same with many solemnities, as we may perceiue in the holy Bible. In the pri­mitiue Church the Christians serued Iesus Christ in desert places, in priuate houses, in caues and Church-yards, being letted to doe it openly, be­cause of the persecution of Tyrants. We con­demne not the building of any places that are made for Gods seruice: we build them, you de­stroy them. That which we cannot approue; is the cost and charges Apul. de Asin. aur lib. 6. Habent templa sumptuo­sissimo & solerti fabrica structa: quorum sacratis foribus et parieti: speciosa dona suf­fixa sunt, quae cum gratiafacti, numen Deorum, quibus dicata sunt, testantur. of your Temples, which sur­passe the palaces of the greatest Monarches, whe­ther it be in magnificence, ornaments, exquisite gifts, and such other Heathenish furniture. All things shine with gold, siluer, and precious stones, as if God did require these things at mens hands, or as if Christians knew not that Origen. cont. Celsum lib. 7. the whole vni­uerse were his Temple, that he findeth one euery where, and that he will not be worshipped other­wayes then in spirit Ioan. 4. and veritie. You reproach vnto vs (as in old times the Epicurian Celsus did [Page 54] to the primitiue Christians) that we doe not cele­brate the dedications of Temples, of Altars, of I­mages. We answere you with Origin. lib. 8. pag. 935. Origen, that wee dedicate Altars and Images in our soules, after the imitation of the sonne of God: that we sanctifie our bodie and members to him, that they may be a holy Temple to God. Therefore we will not play the Iewes, and in like manner we curse Paga­nisme Concil. 2. Bra­car. can. S. Conc. Worma [...]. ca. 3. De Consecr. dist. 1. Ext au. De Cons. Eccle Concil. na­tion. Colon. part. 9. cap 12., from which you haue learned to dote and consecrate your Churches; so terme you your Temples. And you cannot deny that such cu­stomes as are obserued in your consecrations and dedications haue proceeded from those of Testes sunt de­dicationes templo rum Castoris & Pollucis, Concor­diae, Fortunae pub licae, Iouis Victo­ris, Aesculapij, Iuturnae, Matris Deûm, Pacis &c. the poore Paganes, who gaue order to consecrate not onely publicke Temples, but priuate houses also, which the Cicero pro d [...]mo sua, in Orat. ad Pontif. Augurs dedicated with such ceremo­nies as were prescribed vnto them. They tooke hold of one of the posts of the Temple gate, and vttered certaine words, which they behoued to pronounce without stammering in their speech. These dedications were performed also by the Consuls and Sueton. in Ves­pas. cap. 7. Emperours: they had wont also to kindle a little fire, whereunto your tapers & lights haue succeeded: they called vpon that God, to whom the Temple was to be consecrated, your Saints male and female are likewise called on. Thereafter, with solemne words which the great Pontife spake to him that was consecrating, hauing his head couered Cicero inter su­as leges: Constru­cta a Patribus delubra habento. with such an Amice as your Priests vse to weare, that he professed to withdraw and take away from all prophane vses, the temple, the chappels, the altars, tables, and all whatsoeuer [Page 55] was therein, and to dedicate them wholly to the God Et posita est meritae multa ta­bella Dea. whom he named. Can you deny here that a great part of the ceremonies of the auncient Ro­manes, hath beene transferred and made common to the dedication of the Popish Churches? Enter into one of the Gentiles Temples, remarke it dili­gently, whether it be in the chappels and altars thereof, whether in the Gods and Goddesses, com­pare the same with one of yours, was there euer greater resemblance betweene two eggs, or two drops of water? Why then doe you not obserue that which so religiously hath beene ordained by your Can. Non oper­tet. Item can. qui. 5. caus. 26. Canons, not to vse any charmes, coniura­tions, and exorcismes of creatures, by the which is attributed vnto dumbe things a vertue and dignity aboue and beyond the course of nature? You haue no ground or warrant for all your proceedings in the word of God: Yea, and you Gloss. parag. si enim. de cons. dist. 1. Possumus argu­mētari ab exem­plis infideliū cum in textu Decreti sic habeatur: si e­nim, inquit, id. Gentilesfaciebāt, multò magis fa­cere debemus nos. vide Durand ra­tion. lib. 1. rubr. de eccl. dedic. acknowledge that the paterne was taken from the Gentiles, who were the inuentors therof, and if these things were permitted vnto them, that you are nothing inferi­or to them, & may assume the like libertie to your selues. Those temples of the Gentiles are conse­crated to your Saints: if there be any difference, it consisteth in nothing else, Herman. con­tract. in suo Chron. but in changing of the names. In like manner the Pantheon which was builded, and dedicated by Agrippa vnto Iupiter the reuenger, or, after the opinion of others, vnto Cy­bele the mother of the Gods, was giuen in a pro­pine to the virgin Marie, and to all the Saints by Boniface the fourth, that parricide Phocas hauing also giuen his consent thereto. Andreas Ful­uius. Andreas Fuluius [Page 56] a Romane Antiquarie in his Booke, intituled An­tichitá di Roma, maketh mention how that not one­ly the Temples of the Paganes of Rome, but those also of other Kingdomes and Prouinces haue changed their names, their visages and apparell, that they might become fit and handsome for the seruice of your Saints. To conclude, it is in time of solemne feasts that you decke and decore your temples, beyond the ordinarie custome. Hangings Virg. Nos delubra De­ûm, miseri quib. vltimus esset Ille dies, festa ve­lamus fronde per orbem. Item alibi. Et varijs florētia, limina sertis. Iuuenal. Postibus & den­sos per limina tende Corymbos. are no wayes spared, no more then are the greene boughes, flowers, and herbes, according to their seasons: this is the same which the Gentiles had wont to doe, who like as they forbad men to enter into the temple of the Goddesse Bona, that was builded on the mount Auentin: so also you forbid to enter into certaine Temples sometimes men, sometimes women.

CHAP. XXIIII. Of Altars.

THe primitiue Christians had no altars. When the Gentiles reproched the same vnto them, they sought to call them backe from the materiall altars vnto the Orig. Cont. Cel­sum. li. 4. 7. et 8. spirituall. We read sometimes in the Fathers of Arnob. cont. gent. lib. 2. altars, which they doe not vnderstand in their proper significa­tion, but by a translation the holy tables, dedica­ted partly for receiuing of the August. in Ioa. tract. 26. offerings, & partly [Page 57] for receiuing of the holy supper. Our altars, sayth Cont. Cels. lib. 8. tom. 2. pag 934. Origen, are the spirits of good people that breath forth a sweete incense, the prayers and supplica­tions of an vpright conscience. That which August. in Ioa. tract 28. S. Austin saith in a certaine place to draw neare to the altar, to be partakers of the Eucharist, he expoundeth it in another place to draw neare to the table. And if he hath said in one place; August. in Ioa. tract. 26. to receiue at the Lords table, he sayth in another, August. ibid. to receiue at the altar, which is but one manner of speech borrow­ed from the law vnto the grace of the Euangell: as we perceiue that there is nothing more ordina­ry among the Prophets of the old Testament, then to expresse and declare by the termes and cere­monies of the Leuiticall office, that seruice which was to be rendered to God spiritually in the Chri­stian Church. Among the Paganes no sacrifice could be performed without altar and Ouid. Fast. l. 4. fire. We are not ignorant how your Doctors make some difference inter aram & altare, and say that ara signified a holy hearth, an altar fit for fire, which the Christians (say they) haue not, but haue in­deed Altaria, altars without fire. And who doth not perceiue that this distinction is friuolous, sith it is Virg. Ecgl. 1.—Illius aram Saepe tener no­stris ab ouilibus imbuet agnus. said; Thure calent arae, and we read, Altaria fumant? Among the Arguments which in times past I haue heard alledged for proouing of the an­tiquitie of your Religion, the altars had as it were the first rancke, which made me remember of Cle­ment Stromat. lib. 7. Alexandrin, that writeth, that the Paganes bragged much of a very old altar, that was in the Ile Delos, to which onely it is sayd that Pythagor as [Page 58] went, as to that which was not defiled with slaugh­ter or bloud. The altars of the Gentiles had cer­taine patrones Hoc docēt Cha­nanaeorii arae cum statuis et simula­chris deorū. Deut. 12. v. 3. Hoc Grae­cis quàm solemn? & vsitatum sue­rit demonstrat Pausanias in At ticis, Corinthiacis & caeteris passim vnto whom they were dedicated: which you follow foot for foot, whiles you say, this is the altar of the virgin Mary, this is S. Peters altar, vpon such an altar the Masse of such a Saint must be celebrated. And what answere will you make to S. De ciuit. Dei li. 22. cap. 10 Alta­rium lauatio quae fit feria quinta Dominicae in Ra­mis palmarum est ex Gentilismo de­sump [...]a. In festo enim matris De­um, aquis, adiun­cta cineris fricti­one, sordes statu [...] eius abluebantur. Arnob. lib. 7. cont. gentes. Austin, We build not, sayth he, tem­ples vnto our Martyrs as vnto Gods, but monuments as vnto dead men, whose spirits are liuing with the Lord. Neither yet doe we build altars, on which we offer sacrifice vnto the Martyrs, but vnto God onely, who is the God of the Martyres and ours also.

CHAP. XXV. Of Lights.

NVma Pompilius Plut. in vita Numae. Apul. A­sin. lib. 11.. more then seauen hun­dreth years before the comming of Christ Iesus, ordained that the sacrificers should execute their office with a lampe, or lighted taper, which commonly was made of the Teda, or the Virg. Fōtem (que) ignem­que ferebant Ve­lati ligno. Pin. It was a mysticall signe of the Philosopher Pythagoras not to dispute of diuine matters with­out light. And that dotish antiquitie did attribute to the fire a facultie of Ouid. Fast. 4. Omnia purgat e­dau ignis, viti­um (que) metallis Excoquit: id circo cum duce purgat o [...]es. purging, not onely exter­nall things but the filthinesse of the soule also: and had the same in so great Juuen. Sat. 3. Cuperent lustrari si qua darentur Sulphura cum te­dis, aut si foret humida laurus. Mos saltandi per ignem apud Pon­tificios in festo Iohannis Bapt. ab Ethnicis est mu­tuatus; quod La­zius lib. 11. de Re­pub Rom. ingenuè fatetur. reuerence, that shee vsed it commonly at all occasions, as well for ho­ly [Page 59] purifyings, as for expiations or magicall purga­tions. At the dedication of Temples, at sacrifices, at processions the vse of fire was not forgotten. Yea euen men, and namely old men Ouid. Ter (que) sinem flā ­ma, ter aqua, ter suiphure lustrat. were puri­fied, which was obserued by Medea hauing per­swaded the daughter to murder the father, in hope that she would make him become young againe. They dedicated ships vnto the Gods, euen as at this day little barkes Apul. Asin. l. 11 are baptised, the fire was in great request, and from thence were the priests of the Gentiles named [...]. Fire bearers. Ceres the mo­ther of Proserpina was called Ouid. fast. 4. Illic accendit ge­minas pro lāpade pinus: Hinc Cereris sa­cris nunc quo (que) tada datur. Item: Sed si thura abe­ant, vnctas ac­cendite taedas. Et alibi. Et per taediferae mystica sacra Dea. Tedifera: at whose sacrifices this ceremony was religiously obserued, namely to light them with torches, yea, euen in the noone day. The hystorie of the Vestals is knowne to euery one, as likewise that perpetuall Ouid Fast. 6. Ignis inextinctus templo celebratur in illo. Item: Nec tu aliud Ve­stam quam viuā intellige flāmam. Virg. Aeternum (que) adi­tiseffert penetra­libus ignem. O Sic act, et ma­nibus vittas, Vestam (que) potentem. and ne­uer quenched fire consecrated to Vesta: wherefore we will not insist therein. Let vs say rather, that lights haue setled thēselues in the Church through imitation of the Paganes, and not before S. Hie­romes time. And whereas Vigilantius found fault with the tapers that were lighted before the sepul­chers of the Martyrs in faire day light, S. Hierome answereth, Aduers Vigilant. epistol. 54. cap. 3. tom. 2. Cereos noncla­ra luce accendi [...]us, fed vt noctis tenebras hoc solatio temperemus. that it was done by some secular men, or by some deuout woman through ignorance or simpli­citie, of whom it might truly haue beene said with the Apostle, I confesse, they haue the zeale of God, but not according to knowledge. Lib. 6. Instit. cap. 2. Idem lib. cap. 2. Nummentis compos putandus est, qui auctori et datori luminis candelarū et cerarum lumen offert pro m [...]nere? Lactantius hath very grauely and learnedly exclaimed against this su­perstition. Eusebius mocketh Licinius, whose cu­stome [Page 60] was to sacrifice vnto the images Macrob. Satu. lib. 1. cap. 7. et 11 of his Gods with lights, as the altars of Saturne were lighted in like manner. And before these, Tertul. de ido­lo. c. 15. Tertul­lian cryed out, let your workes rather shine, and not your gates: But it is pittie to see more of the Pa­ganes gates without these lampes, then of those of the Christians. That learned man Beatus Rhenan: In lib. 5. Tertul. contra Marcio. I­tem Tertul. de I­dolat. Accendant quotidie lucernas quibus lux nulla est. could not hide that which he thought, writing in these termes: Truly it cannot be denied that the cere­monies Vide Belethum diuin. off. expli­cat. c. 81. Pamelium anno. in Tertul. aduers. Marc. cap. 10. Polyd. Virg. de inuent. rer. l. 5. c. 1. of burning candles, which the Christians are accustomed to carrie in our Processions, on the day that is dedicated to the purification of the Virgin Ma­ry, haue had their beginning from the Februa, or clean­sing sacrifices Ouid. Fast. li. 2. of the Romanes. So by this change men haue borne with the frowardnes of Paganisme, which the vtter abolishing of the thing would haue prouoked vnto further wrath. The Doctors Belethus. diuin. off. explicat c. 81. Polyd. Virg. de inuent. rer. l. 5. ca. 1. of your Church doe agree with that which is aboue mentioned. But it shall be good to heare what one of your most famous Schoolemen Iames de Voragine Iacob. de Vorag. ser. 32. de sanctis. re­porteth concerning this Processe: The feast (sayth he) in honour of the mother of light, hath beene chan­ged to the end that we may carie lights in honour of her which hath borne the true Innocent. 3. ser. in Festo. Purifi­cat. Mariae. Baronius in An­notationib. in martyrol. Rom. feb. 2. light, so that it is not kept any more in honour of Proserpina, spouse to the God of hell, but in honour of the spouse of the God of heauen: neither yet in honour of Februa mother of the God of warre, but in honour of the Mother of the God of peace: neither in honour of the Court of hell, but in honour of the Queene of all the Angels. And that lampe Aug. de temp. in natali Domini ser. 3. Vouent, in­quit, alius oleum, alius ceram ad luminaria noctis. that burneth continually before the God of your Masse, hath it not also its beginning De authore qui luminaria Ethni­ [...]corum in cande­laria Christiano­rum primus com­mutarit, discre­pantes sunt au­thorū sententiae. Sunt qui hoc in­stitutum tribuūt Vigilio Papae, a­lij Sergio, alij Gregorio magno. Euseb. de vita Constant. orat. 3. [...]. from [Page 61] that custome obserued in old times among the I­mages of the Persians, of the Athenians, of the Delphians, which vsed the same before the Idoles of Apollo and Minerua? or from that fire which was carried before the Emperours when they went abroad into the citie of Rome? When you celebrate your funeralls, the bodies of the dead are enuironed with tapers, lampes, and torches toge­ther with their scutcheons. Looke what Suetonius In Augusto & Caligula. writeth, and you shall learne that the Gentiles were wont to doe the same. And Seneca Seneca de tran­quil. anim. com­plaineth saying: So often among my neighbours haue they called out lowd on those, that were deceased, so often haue the lights and torches marched before the entrie of my gate, being followed with the funerals of such as were newly dead.

CHAP. XXVI. Of Organes.

THe Church of Israel vsed Organes and o­ther musicall Instruments, which neuerthe­lesse those that are best versed in antiquities, thinke to haue beene different from our instru­ments that are vsed at this day. But (as they are vsed among you) you cannot free your selues from Gentilisme, although (to escape and goe a­way free) you doe attribute the first institution of the melody Alexan. ab. A­lex. lib. 4. cap. 17. of your instruments vnto Vitellius Bi­shop of Rome, and to some other of your Pon­tifes. [Page 62] Numa Pompilius was before them more then a thousand and two hundred yeares. It was hee, that in his time did finde out the sounding of Organes, Flutes, and Violes, to sing Hymnes, Peans, and Canticles in honour of the Gods. The Poets which are keepers of the Charters and Records of those Ceremonies will bee my war­rant Ouid. Fast. 6. Cantabat fanis, cantabat tibia ludis, Cantabat mestis tibia funeribus.. Iudge therefore with an vpright consci­ence, if any Heathenish singing ought to bee ad­mitted into the Christian Church: yet, in so say­ing we condemne not the holy vse of instruments of Musicke, and singing, in the Church to the glo­ry of God.

CHAP. XXVII. Of Images.

IT is a deepenesse without ground to discourse of Images. Wee will saile forward thereon with all possible diligence, that we may make no stay in this nauigation, from whence the com­passe of the word of God is able to deliuer vs, that wee may arriue at the port in due season. Origen, Arnobius, Minutius Felix, shall answere vnto the Gentiles touching this reproach: You haue no I­mages: you are rid of this paine, because you haue peopled your Temples therewith. This last Mi­nutius Felix 1 Pag. 2 [...]. pag 72 reproched to the Gentiles, You con­secrate Gods of wood, we reproch the same to them, [Page 63] and you also. The Pagans had a two-fold vse for their images Volaterr. lib. 17 Alex. ab. Alex. lib. 5 cap. 24. Va­ler. Max. lib. 8. cap. 16. Salust. de bello Ingurth. Plin l. 34 c. 4., the one politike, for the history and memory of things past, the other for religion. We approue the former, and reproue this latter. The Temples of the Persians had no images Herod. Strabo., and one of their Kings pulled downe to the ground those of Grecia. The Romans were commended for honouring their Gods without images Aug. deciuit. Dei lib. 4. cap. 31., the space of an hundred and seuenty yeares. And Varro Plutarch. in Numa. August. ibidem. one of their Diuines hath freely confessed, that such as first did set vp images for the Gods among the people, had shaken off all manner of feare, and had multiplied errours Rex Agrippa e­pist. ad Calig. Im­perat. apud Phi­lon. Iud. de legat. ad Caium sic s [...]ri­bit, Inuisibilem Deum pingere aut fingere nefas dux­erunt nostri ma­iores., seeing the Gods (saith he) haue beene easily vilipended vnder the stupi­dity of images. Behold then the liuely effects of images, which is to haue taken away the feare of God out of the world, and to haue encreased er­rours Lactant defal­sa relig. l. 1. c. 15. Euseb. de praepar. Euang. lib. 3. c. 8.. Truth it is that the affection which those poore people carried towards the dead, and their parents deceased, was the occasion of this filthy abuse (the spring whereof is artributed by Isiodore Isid. Orig. lib. 8. de dijs gentium. vnto Prometheus, who was the first that counter­faited the images of men in clay) as well to solace the heauines which they had contracted through the losse of their dead, as to keepe them fresh in their memory, and to honour them the more. But what inuentions of men can preiudice the com­mandements of God? What matter should Gre­gory of Nysse Orat. in laudem Basilij. finde here to exclaime against you if he did returne from death, wherefore doe you restore againe the seruice of idols, vpon pretence of Christianisme? Go to, let vs see how this error [Page 64] hath entred and beene cherished in the Church. When the throng of the Gentiles was entring into Christianisme, many things were tolerated in them, and some of the Pastours thought that they had gained no small matter, by leauing vnto them the images of Saints, in place of their idols. But in the end, Gregory Bishop of Rome, let all goe loose, and in stead of banding himself against Paganisme, as many good Bishops had done, both before him and in his time, became both a counsellor and an example vnto them, that they might frame themselues vnto their customes. And be­hold how he writeth Lib. 9. Epist. 9. to Serenus Bishop of Mar­seilles. Thou shouldest haue taken heede that thou didst conuerse, chiefly with the Gentiles, to whom pictures are in stead of reading, to the end that no slander be raised against them, vnder colour of law­full zeale, wherewith thou art not cunningly induced. From this carnall prudence of Gregories, Idolatrie hath entred in with a full streame, so farre that she hath drowned the seruice of God, and almost ouer­whelmed his Church. But for an antidote against this cruell maladie, let vs consider diligently, I be­seech you, that, which Baruch hath written; Chap. 6. v. 3. the conclusions which the Prophet gathereth, are as well against you, as against them, considering the true resemblance that is betweene you both. A­mong the Pagans Baron in mar­tyrol. Rom. Aug. 16. Sleid. com­ment. lib. 9. there was images of Gold, of Siluer, and were carried on mens shoulders: doe you not after the same manner to S. Roche, S. Gene­uefue, and others? You prostrate your selues be­fore Idols, you worship them deuoutly Concil. Trid. Sess. 25. the like [Page 65] also was done before Idols by that troupe of Chaldeans. Moreouer, those Pagans trimmed their Gods with precious apparell Baruch 6. v. 20 Chaldaei vestiniē ­tis induunt & ornant, &c., as if they had beene liuing men, this same is your manner of do­ing, which some of your principall Doctors Molucius Epis­copus Valent Salignacus. Espensaus. haue thought fit to be banished out of the Church. The Chaldeans did not forget lights, this was Polyd. Virg. de inuen. rerū l. 2. c. 23. & l. 6. c. 13. one of the chiefe ornaments of your Idols: you shall be iudges if S. Iames of Compostella and other Saints see the better, because they are lighted Baruch. 6. v. 18. Chaldaei Iucernas Dijs accendunt, quarum nullam videre possunt. with tor­ches that burne neere to their images. The conti­nuall and frequent vse of burning, made those I­mages blacke Baruch 6. v. 20 Chaldaeorū Dij a­trantur facie sua ex fumo: id est thure, vt inter­pretes exponunt. and smoky. The same incensing and burning is often practised among you, and is one of the principall points of the seruice Missal. Rom. tit. de ritu seruando in celeb. Missis. which you doe to your Images. If any warre had happe­ned, the Gentiles would striue who should hide the poore Gods best, that they might preserue them from the furie of their enemies, and in that did the chiefe care of the Sacrificers consist. The image of the virgin Mary had a priuiledge aboue these, to make her complaint to S. Hyacinthus Baruch. 6. v. 48 Sacerdotesingru. ente bello, consiliū de dijs inneūt. v­bi absconaātur si­mul cum eis. who was canonised some three dayes agoe, that so happily he had saued himselfe, but as for her, she was like to be vndone, being left vnder the captiuity of the Tartarians. You imagine that you haue found out an escaping hole Searuin de vit. mirac. & act Ca­nonis 8. Hyach. l. 1. c. 13. O fili Hy­acinthe, effugis manus Tartarorū & medissecandā & conculcandā relinquis. whiles you teach that they are the principall persons, whom you honour, and not the images: and doe you thinke that the Gentiles knew not this shift Falsis dogma, de imaginum cultu velato ad prototypa: Nam Iudaei: Iehouā colentes in sculptilibus & vitulis erant idolatrae. Augustin Psal. 113. Conciliat. 2.? You [Page 66] haue therefore like vnto the Gentiles defiled the Maiesty of the liuing God, by comparing him to a representation Rom. 1. v. 25. or remembrance of a corruptible man, and of the most filthie and deformed beasts Lactant. de fa­sa relig. l. 1. c. 22. Vt pueri infantes credunt omnia signa ahena Viuere, & esse ho­mines; si [...]isti omnia ficta Vera putant, cre­dunt signis cor in esse a [...] [...] Pe [...]gula pictorū, &c. Those haue set vp their images that they might re­present the false Gods: you haue set them vp like­wise to shew that which cannot be represented, as the Image of the Trinitie may beare witnes. Those haue dishonored God through their Idols: you do no lesse through your Images. And doth not the Eternal forbid his owne Deut. 12. v 3 [...]. to follow the Gentiles in these manner of doings? Remarke, I beseech you, that he saith not, you shall not doe so to Mercury and Pallas, for he speaketh of himselfe, and comman­deth them not to mingle his seruice with Images; be­cause such things are an abhomination vnto him. All doe agree Euseb. li. 7. Ec­cles. hist. Hiero­nym in Hierem. l. 2 c. 10. in one, that the Gentiles haue hatched and brought forth Idols. and that they might the more easily deceiue the simpler sort, the stuffe and matter thereof was exquisite: and behold where­fore Charles the great Carol. Mag de imagin. li. 4 c. 18 calleth Images, with the honour and seruice done to them, the olde and worme-eaten error of Gentilisme. And may wee not obiect vnto you the same that Faustus obie­cted against the Christian Idolaters? You haue con­uerted the Images into Martyres and Saints, whom you worshippe with the like affection and deuotion. Your S. Gregorie Greg. l. 7. epist. 119. sic Philā ler Annot in Vitru de arthitect. l. 4. c. 5. Conferre arbi­tramur si statu [...] in templis ponā ­tur, vt imperito­rum animis reti­neantur, dum se Diuos ipsos adire credunt. is pleasant, while hee saith (as we touched a little before) to proue the necessitie of Images, that they are the bookes of Idiots: this is the same argument that was vsed by the heathenish Philosophers Athan. Orat. cont. Iulianū. Eu­seb. l. 3. Euangel praeparat. Cicero. l. 2. de nat. Deorū that they might attaine [Page 67] to the knowledge of God through Images, which were giuen to mankinde as the true elements of all sciences. O blockish people, which had more blockish tutors then themselues! And what man­ner of schoole? That those that haue mouthes and speake not, being voide of all humane functi­ons, should teach Tamen aiunt i­maginem Christi crucifixi auditā fuisse dicentem Thomae Aquina­ti, bene scripsisti de me Thomae, quā ergo merce­dem accipies? In festo S. Thomae de Aquino, lect. 3. those that speake, and reason. Let the Diuell then be master of this colledge: and it is hee indeede that hath caused them to erect I­mages to him, let it be at what rate soeuer. And Durand Durand. rat. di­uin. offic. l. 1 c. 6. doth not dissemble the matter, writing that the Church of Rome hath learned of Nabu­chodonozor the manner of blessing and consecra­ting of Churches, vsing the same manner after which he consecrated his golden Image, that hee caused to be set vp that it might bee worshipped, like vnto that huge and immeasurable Colossus of S. Christopher, set vp in our Ladies Church in Pa­ris. And like as the Pagans held it for great piety and deuotion, to set vp in euery corner of the streetes and lanes, yea, and aboue the toppes of their gates puppets representing their Gods, so also there is no corner among you, which is not decked with this sort of marchandise: and be­hold wherefore Apollo in the Tragedies Vide Eurip. in Phaeniss. & ibi scholiast. is named [...], as if wee would say, lodged in the streetes and lanes. Furthermore, you haue, after the like manner that the Pagans haue, those little Images, named Oscilla Macrob. Sa­turn. l. 1. c. 7. & 21 Polyd. Virg. de iuuent. ver. l. 5. c. 1. Censores Belgici iubent deleri quod addit Poly­dorus, hac in re quempiam vere cundè scrupulo­sum fortassis di­cturam, se planè nescire vtrū pris­còrum religionē an superstitionē potius emulen­tur Index Ex­purgator. pourtraits made after the likenesse of the mouth: and you vow to your saints the resemblance of your diseased members, and other parts of the body that you may recouer [Page 68] your health: and the walles of your Churches are like vnto the walles of the temples of those Aescu­lapian Gods, which were pictured with armes, and legs, and other parcels of mens bodies, which pro­ceeded of the inuention of Hercules, of whom the Grecians, as witnesseth Arabon G org l. 8. haue learned to consecrate vnto their Gods, tables and boordes containing the inscription of the diseases, whereof they thought they had beene cured through their helpe. And your superstition hath ouerflowed so farre, that you haue done as much for beasts Oscilla pro be­stijs.. And De re rustita. Cato maketh mention of the requests and prayers, which the Romanes made for the health of their bessts, which that poore Gentile mocked. Moreouer from whence come your Agnus De is Cereas puppas, quas Agnes Dei vocant, Deo cuius sanguine sumus redempti, aequāt, quando de earis vnaqua (que) cavāt, Omne m [...]lignum peccatumfrangit, vt Christ i sangu is & angit. Cere­mon. Rom. Eccle. l. 1. tit. 7. c de cō ­secratione Agnus Dei., and such other trash, to which you attribute so many vertues against all manner of diseases, but from the ancient sorcerers and magicians, which had wont to make certaine Images for the Angels, for the Demons and Planets, that they might serue for the like Among the Je suites Gregor à Valentia de Idolis l. 2 c. 7. holdeth that some sort of Idolatry is good. antidote and preseruatiue against dan­gers? We shall neuer haue done, I will conclude therefore that you are Gentiles by imitation, who adore your Gods Agnus Dei & eius distributio ab Ethnecis sumpta est Mar­tial. in Ap phor. Gloria tam parui non est obscura sigilli. Et, Sumfragilis, sed tu moneo, ne sperne sigillum. Walafridus Ab­bas l. de offic. di­uin. c. 19. Iudai­cā esse ceremoniā dicit hanc Agnus Dei consecratio­nem. after the same manner, who lodge your Images & reliques on Coushions in the Churches, as these did their Gods on the pului­nar, which was a certaine place in the fore part of the Theater, that so they might bee the better seene.

CHAP. XXVIII. Of Reliques.

VVHO doubteth but Sathan is the author of adoring reliques? The Historiographers Ruffinus and Socrates Lib 1. cap. 35. Lib. 3. cap. 18. beare sufficient record, writing of the bo­dy of Babilas Martyre. And the conclusions which the Fathers made being assembled in coun­cell at Constantinople, in the time of Leo, to wit, that the worshipping of Reliques was meere Ido­latrie, declareth sufficiently in what ranke wee ought to place them in the Church of God. The third and fourth age after Iesus Christ, were igno­rant of this new fashion, which smelleth altoge­ther of Idolatry. S. Austin August. lib. de cura pro mortuis agend. cap. 13. & de. ciuit. Dei. lib. 8 cap. 27. would not admitte those reliques: S. Chrysostome Chrysost. hom. 2 de Mach. & in c. 28. Math. hom. 43. condemneth and reprooueth the same. By what gate then haue they entred into Christianisme? Such as are skil­full in profane Histories, are not ignorant of the transportation of Theseus Plutareh, in vit. Thesei & Dem [...]trij. Contra Iulian. lib. 6. columna 141. tom. 3. his bones, which Simon remoued from the Isle Scyros into Athens, and that Antigonus did in like manner with the reliques of Demetrius, which in great pompe and solemni­ty hee transported from Syria into Grecia. And concerning the religious honour, wherewith the Gentiles worshipped the reliques of their dead, behold here what S. Cyrillus Alexandrin ^e saith: In old time (saith he) when certaine men had hazar­ded themselues in the battell of Marathon, in defence [Page 70] of whole Grecia, and had died valiantly fighting a­gainst the armie of Xerxes: there was a custome a­mong the Athenians, to assemble themselues at their sepulchres, and to praise them highlie once in the yeere, Moreouer Ibidem. Plato himselfe saith of those that haue liued well, and died nobly, that they are become like Daemons, and that wee ought to serue them after their death, and worship their shrines. Eu­sebius De praeparat. E­uang lib. 3. c. 7. also maketh mention of the same Gentiles, who made their supplications neere to the shrines where the ashes of those were kept whom they thought to haue beene valiant. And in these pas­sages of Eusebius Lib. 2. hist. Ec­clesiast. c 32. and Cyrillus, concerning the Gentiles, is this word: [...], which Ruffinus in­terpreteth thecas, These were the shrines and pots wherein the ashes were kept. This inuenti­on therefore hath proceeded from the Gentiles O [...]id Meta­morph. lib. 12. Iam cinis est, & de tam magno re­stat Ac [...]hille. Nescio quid, [...]ar­uam quod non bene compleat vrnam. vnto the Christians, and these heathenish exam­ples, haue beene the cause of this foolish imita­tion At Cour-chi­uerdi is kept the puffe or blo­wing through labour which Ioseph breathed, while hee was cleauing Tim­ber, for he was a Carpenter. in Constantine the first Christian Monarch, whose chiefe occupation was, to studie curiously how to finde out the bones and ashes of such as were holden for Saints, before whose pottes and cophins the Emperour Theodosius, did likewise bow downe himselfe. A custome that hath beene renued since in S. Ambroses Amb. lib. 10. E­pist. 8. 5. age, where they continued to seeke after them, to carie them from place to place, and to recommend them to peo­ple Vide August de opere Mona­chor c. 28.. From this custome which the Pagans had to conserue religiously the spoiles of their Gods (for according to Apuleius they did so terme their reliques) proceeded the difficulty which De Asin. aux. lib [Page 71] was made in granting to the Christians the body of their Bishop Polycarpus, thinking that they would make a God thereof and adore the same. And Eusebius Euseb. hist. Ec­cles. lib. 4. doth learnedly remarke the an­swere returned by the Christians, protesting that it was not vnto the true God alone that they did this homage. And these Tit. Liu. lib. 2 Dec. 3. cap. 15. puluinares, or beds finely trimmed in the fore part of the The­ater, where those reliques were, doe they not ar­gue from whence they haue proceeded, and to whom the first inuention of this Idolatry ought to be attributed? In the time of Paganisme, they carried them at Processions Plautus in Amphit. Tibul. lib. 1. eleg. 7. Et tyriae restes, & dulcis tibia cantu, Et leuis occultis con sciacista sa­cris., they were shewed on the Theaters, as they vse to doe with the nap­kin of Chambery, which is now transported into Thurin. It is the same worship, it is the same ser­uice, that is vsed now in your Churches towards the bones of your dead. The Turkes and Mahu­metans Marin. Barl. de vita & reb. gest. Scanderb. lib. 13 ait eius ossa à Turcis è se­pulchro effossa fuisse honoris causa, ac in ar­gento & auro in­clusa. haue also the reliques and ashes of their Saints, whom they name Sehidun, and yeelde the same honour to them, that you doe to yours.

CHAP. XXIX. Of the feast Corpus Christi.

VVHere haue you found that the bread of the holy Supper ought to be adored? And what is the foundation of your adoration? Truely Genti­lisme Onid. Fast. 6. Posse fame vinei, spes excidit hoste repulso, Candida Pistori ponitur ara Ioui. is the groundstone and pile whereon you [Page 72] leane, which adored one Iupiter Pistor. It is true that you haue other presuppositiōs: to wit, that the bread is changd into the true body, and the wine into the true blood of Christ Iesus: the body must needs be accōpanied with the blood, & the blood must needs be accompanied with the body In solemni Per­ [...]ioris regū pom­pa ignis circum­ferebitur, qu [...]m pro Deo colebant Persae, & Oru­nasda nuncupa­bant.: and both being together cannot be without a soule: & Christs soule cannotbe without the Deity: & there upon, as on the top and finall end of your buil­ding you ground this adoration, which is the only Helena, for whose cause this warre was enterprised. Pope Honorius was the author Extrau de Miss celeb. Clem. lib. 3 tit 16. Can 51. D minum. thereof, the yeare 1226. Vrbane encreased the same much through e­establishing of the solemne feast of sacri Sic Romae pa­lam & pub [...]i è nominant Cru­stulum vt vid, re est apud Anasta. Germoniū, Pro­tonot. Apostoli­cum, de sacros. immunit lib. 3. cap. 1. 5. 20. ex typographya A­postolica Vatica­na ad Gregori­um 14. Crustuli, as you tearm it, the yeer 1264. which was ordained to continue for euer by the councell of Vienne, the yeere 1310. And this feast is cōmonly called a­mong you, the day or the feast of the holy Sacra­ment, which you beleeue to be the Sacrament of miracles. And that day which is so solemn, is dedi­cated for promenying your Hoste too and fro through the townes and countrey, with as much mirth & gladnes as the Romans were wont to vse in certaine playes, wherof Suetonius Lib. 2. de vitis Caesar. cap. 31. maketh men­tion, at which time they builded vp scaffolds in the streets and lanes, and there did lay vpon tables the Gods whomthey kept in their houses, whom they decored with flowers and costly apparrell, and in these generall supplications, the Priests of the Gen­tiles had also their heads deckt Cicero lib. Tus cul. 1. & ad atti­cum. with Garlands & Flowers. And this pompe of your God Hercaeus, putteth me in mind of that which the Heathen ob­serued [Page 73] Nazianzen. ad H [...]rouēderitib. ilt [...]usmodi inde­coris quibusdam sua quo (que)etate i. ta quaeri videtur: Quod referā sa­cra mysteria in cōadias cōuersa? in old times, at the feast of Ceres, Iuno, Mars Isis and others of the like kinde, to whom (as Ca to Cat. l 1 dererust saith) they offered wine & milke, and after they had promenied those Gods about the fields in o­pen shew & procession, they sacrificed vnto them a hog. And to shew that I speak not this of my self, to authorize that which I say, I will haue recourse to that which the Diuines of the Pagans haue Virg. Georg l. 1. In prin is venera. re Deos, at (que) an­nuamagnae Sacrarefer Cereri latis operatus in lierhis. Et paulò post, Cuncta tibi Ce­rerem pabes a­grestis adoret, Ter (que) nouas cir­cum soelix eat hostia fruges, Omnis quā cho­rus & socij comi­tentur onantes. written. Virgill shall here be placed in the first ranke, who in the first of his Georgicks describeth the pompe of Ceres, and of that which was obserued at the feasts Ambaruales & other Ceremonies. Apuleius Apul. Asin. aur. in his golden Asse nameth it hostiā circumforaneam, after the same manner that wee may tearme the God which you carry abroade in as great, or rather greater state and triumph then the poore Pagans did, when they pulled Isis out of her temple, that shee might view the fields and be merry, as the Poet Claudian Claudianus-Sic numina Mē ­phis In vulgus proferre solet: pe­netralibus exit Effigiesbreuis illa quidem: sed plu­rimus infra. Liniger imposita suspirans voce Sacerdos Testatur sudore deam: Nilotica sistris Ripa sonat, varios (que) modos Aegyptia ducit, Tibia. hath learnedly represented it, whom you would say had set downe all your Ce­remonies in writte. Your Hoste is carried by one of your Ptiests: the canopie is vpholden by the chiefe inhabitants thereabout. Those whom you name Ecclesiasticks, are in the first ranke, appar­relled in their white surplices and fine linnens: musick is not forgotten, no more then are the me­lodious sounds of all kinde Apud Asin lib. 11. symphonae debinc suanes, fistula, tibia (que) modulis dulcissimis personant. Ibant & dicatimagno Serapitibicines. of instruments, as of drummes, pipes, trumpets and harpes, together with that thundring noise which bombards and [Page 74] canons are accustomed to vomit forth. And who would not be afraid of such fearefull crashes and noyses? Hereunto may bee applied Lucans Mox iubet & totam pauidis à ciuibus vrbem Ambiri, & festo purgantes maenia lustro Iuuenal Sat. 6. verses: And Bellona neuer heard any such tempests during her feast, as the God Elicius worketh when he is drawn out of his sacred habitation. We may insert here that which Apul. Asin. li. 11. Ecce pompae mag­na paulatim prae­cedunt antelu­dia, vocibus cu­ius (que); studijs ex­ornata pulcheri­mè. Et mox, Inter has oblectationes ludicras popula­rium, quae passim vagabantur, iam sospitatricis deae peculiaris pompa moliebatur. Mu­lieres candido spiendentes ami­cimine, vario (que); laetantes gest ami­ne, verno floren­tes coronamine, qua sacer ince­debat comitatus, solum sternebant flosculis. Apuleius writeth of the pompe of Diana, which is a place worthy to bee remarked, for the true and manifest declaration of the conformities which are betweene the proces­sion that was obserued then, and that which is v­sed in your Church vpon the day mentioned, whe­ther it be in the ornaments of the streetes, in the ornaments of men and womans apparrell, and in the order which was obserued: That which is said already shall suffice to declare how you are inuolued in the like crime of Idolatrie, that the Pagans your predecessors were, who (if they were now aliue) should haue cause to bee Atro cum mc̄ ­bra fluentia tabo Manderet & trepidi tremerent sub dentibas ar­tus. astonished, for as much as of a Christian, you haue made a Polyphemus eater of men. And the opinion that you haue concerning your transubstantiation and corporal eating is it not mocked by nature? What, to worship a creature, yea an insensible creature, in stead of the liuing God? What, yea and to eate God substantially? Beware of Cicero Cicero lib. 3. de nat. Deorum. Et quis tam amen­tem esse putet, qui illud, quo vesca­tur, Deum esse credat? his verdict, and of that mocke of Auerr in 12. Auerroes, as like wise of that Satyrick, who by mocking of you as well as of the Aegyptians, hath said

CHAP. XXX. Of Processions.

Metap. Quandoquidem Christiani Deum quem aedorans manducant, sit anima mea cum Philosophis. TErtullian Tert. de cult foemin. conuinceth of Gentilisme the processions that are vsed in our dayes, And I beseech you in what schoole haue you learned these Processions Amburbiales, Ambarua­les Aruales dicti, vt aruae fruges ferreut, quorum insigne fuit spicia corona., Ambecclesiales, with the pompes, Lectisternia, Puluinaria or pillowes, with other circumstances as well of necessitie as of decencie, but in the schoole of the Gentiles? If there be any difference, it shall not be in the thing but in the name, seeing the Romanes Tit. Liu. in his Decads Die quo Bacchi solemnia siebant & ante­cedente [...]liā, cum processione perge­bant ad templum Castoris & Pol­lucis, quod conse­cratū fuit apud aquam Iuturnam ijs in locis quae appellata sunt Argea. sic Ouid. lib. 3 Fast. Itur ad Argeos (qui sunt suapa­gina dicet.) Hac sicut memini praeterita (que); a [...]e. called them supplications. And you cannot deny the conformitie that is betweene your processions and the supplications of the aun­cient Idolaters. It is but folly to attribute the in­uention thereof to Agapetus Bishop of Rome, and further to pretend that the Fathers of the Primi­tiue Church haue made any mention thereof, as they wold haue vs to beleeue of Tertul de prae­script. c. 43 & de cult. foem. c. 21. Tertullian, because he vsed these Latin words, Procedere & Processio, in a certaine place of his workes. For it is as much as if we would say that the Romane Emperours raigned in the time of the common-wealth, the consulship, or tribuneship, because the captaines that commanded ouer the armies were named Im­peratores. Numa Pompilius was the inuentor Supplicationes fiebant circa de­lubrafana (que); & puluinaria, in quibus honos dijs dabatur. Blond us lib 2. de Rom. tri­umph. Alev. ab Alex. lib. 5. c. 27. there­of more then a thousand yeeres before, and the vse of this statute tended, either to pacifie their Gods, or to enioy peace, or to the preseruation of [Page 76] the fruites of the ground. Apul de Asin. lib. 11. Apuleius describeth the order and ceremonies thereof. Trebellius Pol­lio Pollio in Gall­eno. doth in like manner. Who doubteth there­fore but you haue learned all these ceremonies of the Pompilian religion? Let vs see how they mar­ched. We haue made mention hereof in the title of the feast of Corpus Christi, wherefore to bee briefe, we shall say onely, that they sung respon­sarie Letanies with their little verses, and Peans in honour of their Gods, and carried lights Virg de Pal. laute. -Lucet via longo Ordine flamma­rum, & latè dis­criminat agros. with them. I haue often remarked in Paris the chiefe citie of this kingdome, those solemne processions, where the reliques of all the Churches were carri­ed, and chiefely those of the holy Sic Baruch 6. v. 3. Chaldei dicun­tur dees argente­os aureos (que); & ligneos humeris portasse, sicut de Rotho Baronius testatur in anno­tationib. in Mar­tyrol. Rem. Aug. 16. Chappell, and amongst others were also the chests and cabinets of S. Marcell, and S. Geneuiefue, the goddesse of the Parisians: and in truth I called to remembrance at that time the reliques of Iupiter and Anubis, which were caried solemnely by the Heathenish Priests, hauing garlands on their shauen heads, like vnto the Monkes of S. Geneuiefue. And this ho­nour De sacrificali pompa apud pris­cos vide Diouys. lib. 7. Apul. Asin. lib. 2. Catonem in Marc. Cacil. Plautum in Ru­dente. was so highly valued, that Commodus Anto­ninus the great Romane Pontife, to the end that he might become worthy, both of that garland of flowers, and to touch the chest wherein Anubis was carried, caused his head to bee shauen after a round fashion. The Senators made vp the last part of the pompe: and sometimes the common people was mingled with them indifferently. Sometimes the Matrons, when any perill or dangerous warre Tit Liu. lib. 6. bells Punici Ma. tronae circam De­ûm delubra dis­currant, aras verrentes, nixae genibus, supinas manus ad Deum & coelestenden­tes. was like to inuade the com­mon-wealth, enuironed their temples, marched [Page 77] about them in procession, sweeped the altars with veruen, prayed on their knees, lifted vp their hands towards heauen, called vpon their Gods, with as feruent deuotion, as you doe vpon your Saints. There was many lights, resting places Apul. Asin. lib. 2. were made to serue for stations, where the Chest-bearers might take breath a little: the streets were hung Val. Flaccus. and couered, and at such time as the procession was to passe by, it was not permitted to looke downe from the windows aboue, Dij [...]n m [...]deor­sum versum non erant [...] spi [...]iendi. as I haue seene this obserued in some places: The trumpets bray­ed; as the sound of your belles doth now, the al­tars and images were perfumed with incense, the shops & palaces of iustice were shut vp, and August. de ci­uit. Dei lib. 7. ca. 7. ait fuisse apud veteres & Eth­nicos Romanes sacrifisium quod sacrum purgato­rium vocarent. such deuotion was among them that euen the prisoners were in some part eased of their bands. And those rogations or processions, which you make before the ascension of Christ, from whence haue they taken their beginning? Truly from the Pagans. Virgil Lib. 1. Georg. holdeth not his peace. Cicero Cicero de ligib. lib. 2. Sacerdotes vineta & salutē populi auguran­to, diuorum (que) i­ras prouidento, ijs (que) pirento coe­li (que) fuigur a regi­onibus ratis tem­peranto, fulgura pianto, vrbem (que) & agros & tem­pla liberata et ef­fata habēto. Pro­cessio autē fiebat à flamine quiri­nali et populo al­bis vestibus indu­to in lucum Ru­bigini consecra­tum. de hocsacro Quid. lib. 4. Fast. Aspera rubigo parcas cerealibus herbis, Et trem [...]t-in summalene cacu­men bumo &c. himselfe doth approue them, for preseruing of the fruits of the ground, to repell thunder, and such other in­temperature of the aire, for the health of the peo­ple. And behold wherefore the Athenians did send euery yeare to Delphos a branch of the Oliue tree full of fruit, for the preseruation of the fruits of the ground. This is the end and vse of the pro­cessions that are vsed in your Church. The ma­trones and maides of Segesta, atowne of Sicilie Cic. act. 6. in Verrem., being crowned with garlands followed with in­censing the image of Diana, which was carried so­lemnely throughout all their Country. In the end, [Page 78] as the Persians in their processions carried Coel. Rodig. lect. antiq. lib 8. cap. 2 Alex. ab Alex. lib. 1. ca. 2. et 28. their Orimasda before their King, so doe you promenie abroad in the fields the chests and cophins of your Saints.

CHAP. XXXI. Of Church Banners.

I Had almost forgotten the Banner and Cornet which they display in the wind. Antenor was the inuentor thereof, and caused draw thereon a hog Ex libris Mes­salae ad Octauiam August.. And as he was addicted vnto the seruice of Iuno, whom the foolish antiquity held to be the Queene of Heauen, so also he dedicated vnto her his Labarum, and commaunded the same to be set vp in her Temple; and not without some myste­rie, seeing the hog was the offering that was sacri­ficed vnto her, an offering worthy truly of her in­cestuous vnchastnesse Sozom. lib. 9. cap. 4.. The Romanes called also their banner Labarum, wherein was painted Mer­curies white rod, with two serpents linked together and in the ages following they had the Apul. Asin. lib. 11. Mino­taur, and last of all the Eagle. This warre-like en­signe was adorned with gold and precious stones, which the Romane Dictators, the Emperours and souldiours had in great reuerence. Behold here what writers say. Dionysius Halicarnasseus Dion. Halicar. lib. 6.: the en­signes are sacred vnto them, euen as the images of their Gods are. Tacit. Annal. lib. 12. Tacitus called these banners the Gods [Page 79] of the legions. Tertul Apolog. cap. 16. Tertullian, the religion of the Ro­manes (saith he) is altogether warre-like, for she wor­shippeth the ensignes, sweareth by the ensignes, and preferreth them before all other Gods. Is it not from thence that you haue taken your banners to plant them in your processions? So Sozom lib. 1. ca. 4. histor ecclesi. that it is no won­der, if the crosse entering into this place, if by de­grees from this vnproper signification shee is tur­ned into deuotion, into superstition, and meere I­dolatrie. To conclude, if there be any difference it consisteth onely in this that the banners of the Paganes were dedicated to the Gods, and those of your religion to the Saints that are the patrones and protectors of your Parishes. S. Amb de obit. Theod. tom. 3. Ambrose nameth all such doings an Heathenish errour, and a vanitie of the vngodly to adore the wood of the crosse. We are not ignorant of the reformation made by Constantine the great touching those ban­ners: for he commanded to be grauen in his La­barum, [...] Niceph. lib. 8. lib. 32., not to the intent that it might be worshipped, or carried at generall sup­plications, but to serue for colours to the regi­ments in his armie, and to declare that Iesus Christ was the anker of his hope.

CHAP. XXXII. Of Litanies.

AS the adoration of Saints hath not beene taught in the primitiue Church, neither yet many ages after: so also we doe not find any footsteps of those Litanies, which you cry out so lowd whether it be at your processions, or in your temples. We deny not that the Church triumphant hath a care of the militant, and it is be­cause shee being voide of all cares of this world, is now the more feruent in charitie & zeale towards the glory of God. But to draw from thence any consequence for your Litanies, no good logicke is able to perswade vs: vnlesse you will be pleased with the obiection made by Celsus against Orig. cont. Cel­sum. Ori­gen, That it cannot be displeasing vnto the souereigne Gods, that prayers and supplications be made to the Demons, as vnto their friends: the answere retur­ned to him by the Doctor tendeth to this, that worship belongeth onely to God. And concer­ning your Litanies we haue the forme thereof set downe in the Records of the heathenish Ouid. Fast. 4. Pace Ceres laeta est, & vos orate coloni, Perpetuam (que) pa­cem, perpetu­um (que) ducem. diuines, who describe vnto vs after what maner Ceres was worshipped, chiefely by the Countrey people, which adored her aboue all other Heathenish Di­uinities. And De inuent. rer. lib. cap. 11. Polydore Virgil writeth that the Romane Litanies haue gotten entrie into the Church, and it is to be remarked that the interpre­ter of Virgil vnderstandeth those to be Litanies & [Page 81] supplications which are mentioned in these verses that we haue set downe here:

CHAP. XXXIII. Of holy Water.

YOu say that you haue the custome of holy Water from the tradition and institution of the Apostles: and the ceremonie of consecrating the same, for watering of those that assist the sacrifices, is attributed by you vnto Pope Alexander the first of that name De consecrat. dist. 3. Can. A­quam.. We deny that the Apostles did euer ordaine any such thing, and you cannot find one place throughout all their writes, as one of your greatest Iesuites Bellar. tom. 2. pag. 12. 6. in noua impress. De aqua benedic­ta sic August. Steuchus in lib. num. ca. 19. Non inane institutum est, inquit, quod aquas sale era­tionibus sanctifi­camus, vt ad ea­rum aspersū no­stra delicta dele­antur. Copus dial. 1. pag. 18. 6. à quodam Iesuita acceptum narrat aquam sacratam salubrem vim a­pud Indos habere ad abigēdos mu­r [...]s, et ad st rili­um foeminarum [...]. hath verie well acknowledged. Let vs therefore attribute the first inuention thereof vnto Numa the second king of Rome, author of the coniuration and exorcis­me of sea-water, or salt-water, because (said he) the salt is partaker of the firie nature, which is very fit for purification. Wherefore, seauen hundreth years before the comming of the sonne of God, this water was vsed among the Romish Gentils Histor. trip. lib. 6. eap. 35., and more then three hundreth and seuentie yeares after, witnesse the Emperour Valentinian, who ha­uing beene sprinkled with this water by the Sacri­cer [Page 82] of the goddess Fortune, to whom he had gone in, smote him immediately thereafter, saying, that he was rather pulluted then purged thereby. But what doe I say seauen hundreth yeares, seeing Iliad. A. Homer bringeth in Agamemnon, commanding the people to purge themselues by water, and to throw their bodily filthines into the sea? From whence it may be perceiued, that these expiations are not found out lately, it is a great while since Sathan deuised this purging water, this holy water. The Pagans had their water Lauatio matris Deûm., you haue yours also, it is all one water, both in vertue and consecration. When that poore people went about to doe seruice vnto their celestiall Gods, they washed their bodies Ouid. in Fastis. all ouer, thinking that for the rest it was enough if they vsed but one simple Ter (que) senem flāma, ter aqua, ter sulphure lu­strat. Macrob. Saturn. lib. 3. cap. 1. Virg. Aeneid. 6. -Ter socios pura circūtulit vnda, Spargens rore le­ui, & ramo feli­cis oliuae, Lustrauit (que) vi­ros. purgation, or aspersion to perfect and finish the sacrifices of the infernall Gods. The Turkes hold it an abhomination, to enter into their Moskees vnlesse they haue first wa­shed and purged themselues with water. You and al these people haue attributed the like vertue vn­to this water to serue for the Aqua benedic­ [...] sit nobis salus & vita. purging of sinnes: and you all together haue applied it both to the liuing and to the dead; and you haue assured your selues that all your wicked deedes were wiped a­way Eius aquae as­persione peceata praesertim periu­ria mendaciaque dilui credebant. Blondus lib. de Rom. triumph. through this onely benefit of aspersion: and for your part, you haue put it in the place of the bloud of Christ Aqua benedic­ta sit nobis salus & vita. Iesus, which you cannot denie. And would God that the Poets, who were the Diuines of the Gentils Ouid. Fast. 2. Ahnimium faci­les, qui tristia crimina caedis Exiguatolli pos­se putetis aqua., might perceiue your su­perstitions, and most of all this false beleife that you haue concerning the vertue of purging water, [Page 83] they would not faile to mocke you: and one of their Lawyers Cic. lib. 2. de legib. Quando­quidem animi la­bes nec aspersione aquae, nec mani­bus elui, nec die­rum numero ac diuturnitate va­n [...]scere tolli (que) po­test. should haue very good reason to anoint your head with his graue censure, euen as you wash the same with water. It is not vnknowne to any, that among diuerse trades which men vse, such as be merchants, are commonly accused of lying and periurie (I speake onely of the worser sort and such as haue played bankrupt to an vp­right conscience) but the remedie against those crimes was at hand, and there needed but one drop of this water, to take away the wound, and the scarre thereof both together, which was named Mercuriall from the God Ouid. Fast. 5. Est aqua Mer­curij portae vici­na Capenae: Si iunat expertis credere numen habet. Mercurie, surueyer of the gaine of such as traffiked. If they had gone a­bout to touch those things which they accounted sacred, they prepared themselues first by sprinkling Virg. Aeneid. 2 Tu genitor cape sacra manu pa­trios (que) penates, Me bello ex tan­to digressum & caede recenti Attrectare ne­fas, donec me flu­mine viuo, Abluero. of this water. Seeing therefore this water was ordained for so many vses, it was carefully kept and much reuerenced: and for this purpose they had two sorts of holy water pots: the one great, which was made fast at the entrie of their Tem­ples, and the other portatiue, for the daily vse of their domesticke purifications. Is it not the same that is practised among you at this day? You co­uer your selues with the example of Exod. 15. Moses, who clensed the water with wood: and of Eliseus 2. Reg. 2., who did in like manner with salt. But what difference is there, I pray you? For that which they did, ten­ded to the nourishing of the corporall life, and you extend the same to the cleansing of soules. And Gregorie the first 1 Gregor. in re­spons. 10. ad in­terrogat. August. 33. quaest. 4. c. Vir. commanded, that he that had slept with his owne wife, should not enter in­to [Page 84] the Church, vnlesse he had first washed himselfe with water. He sheweth the reason; to wit, that although mariage be permitted by God, yet man cannot enioy the companie of his wife without sinning a little, and therefore he ought to purge himselfe. Is not this the same that the Pagans had wont to practise Pers. Sat. 2. in old times?

CHAP. XXXIIII. Of Pilgrimages.

THe custome of Pilgrimages began onely in the time of Constantine: and thereafter through succession of time, was refuted by Gregorie of Nysse Gregor. Nyss. in orat. cont. pe­regr. in a very learned and elo­quent Oration, which he made vpon that subiect, and contained three principall poynts: First, that Iesus Christ in the fift Chapter of S. Mathew, had not placed Pilgrimages among those workes, which are the cause of mens saluation: Secondly, that there was many spirituall dangers in such iourneys, and chiefely for women: Thirdly, that we could find nothing in Ierusalem, that was not in our owne countreys, sith there are temples e­uery where Hier. ad Paul. suisse Hierosoly­mis parum, sed berè vixisse mul­tùm.. These reasons are to a purpose, and are grounded vpon the holy Scriptures: but our Grand-fathers being come from Paganisme, could not cleanse themselues so well, but many spottes remained still on them, and amongst others this [Page 85] madnesse of trauailing to places that were repu­ted more holy then others, which no doubt the Gentiles haue left to you as an inheritance, who before you, toyled themselus with these forraigne voyages, which they vndertooke through the de­uotion and religion that they carried towards the Oracles of Delphos, and Opinabantur Ethnici adesse de­os solere simula­chris suis auxilio gratia (que) Proclus de sacrificio & magia. Porphyri­us apud Eusebiū praepar. euangel. l. 3. & 5. sic & Papistae. Iupiter Ammon, with o­ther infinite places that were more honoured then others by Gentilisme. The Turkes make these pilgrimages after the like manner that you doe, and goe to the Mequis Mequis est Mahometi sepul­chrum: crepundi­a verò in ciuitate Almedina. Bello­nus. with as much zeale, as you would goe to Rome, Ierusalem, Compostella, and other parts.

CHAP. XXXV. Of Oathes.

THe holy spirit willeth, if one must sweare, that it be by the name of God Deut. 6. & 10. Esa. 45. & 65. onely: the manner is set downe to vs in the holy word, with threatning the transgressors of this law. Wherfore then do you sweare Iuuen. Sat. 3. -Dicis (que) facis (que) quod ipse Non sani esse ho­minis non sanus iuret Orestes. by the name, & vp­on the reliques of your Saints, and by your Saints themselues? The Gentiles did sweare Aeneas ad Di­donem apud Virg. Funeris heu tibi causa fui per sy­dera iuro, Per superos. Horat. l. 2. epist. 1 Praesenti tibi ma­turos; -largimur honores, Iurandas (que) tuum per nomen poni­mus aras. by Iupiter, Hercules, by the fortune of their Caesars, and by the starres. Their books are marked all ouer with such doings. Haue you not learned this lesson of them? And S. Antony vpon whose arme you sweare, is he [Page 86] not successor to the Pater Patratus of Rome, who had the charge concerning oathes? You shall hearken (saith the Eternall Exod. 23. 13.) vnto all things which I haue said vnto you, & you shall make no menti­on of the name of other Gods, neither shal they be heard out of your mouthes. These commandements are repeated in another Iosuah. 23. Ierem. 5. place: and in another Sophon. 1. hee threatneth to roote out such as sweare by Mal­chom. And are you ignorant that the Christian Religion teacheth vs to sweare in our neede by him Heb. 6. who is greater then all men?

CHAP, XXXVI. Of Masse-bearers, or Beadles.

IT is true that vniuersities, Iustice and Presidi­all seates haue, by way of honour, Masse-bea­rers, of whom the ciuill lawes haue made some Lib. 1. §. Nun­ciatio. In. §. 115. qui cau­sas. In authent. de Iudic. mention, and the Lawyer Baldus hath not forgotten them. But by what reason hath that stollen in among the Preachers and Ministers of the Church, which was granted after a ciuill man­ner vnto the Magistrate, who is the Image of God. The Vergers walke in their temples with siluer roddes, or else gilded with gold. The Masse-bearers march before the Masse-priest with their Masses, howbeit no liuing soule doth let them to step forward. In your procession, this charge is committed to some of your Priests, to the end that [Page 87] the shew may seeme the more glorious to the company. May it not bee that this custome hath proceeded of the Athenians, who had their [...], or of the Romanes, who had their Viatores, fasciferos or lictores that marched Plutar. probl. cap. 3. before their Kings, Dictators, Pontifes, and vestall Vir­gins? This was a marke of an higher dignity Plutarch. in Romulo. In Nu­ma. whensoeuer they went abroad and passed through the citie. Indeede the Scripture Act. 16. doth attribute those Staffe-bearers vnto Magistrates, but not vnto the Apostles. This is not the way there­fore to serue God in spirit and veritie, but to restore againe the pompes and vanities of Gen­tilisme.

CHAP. XXXVII. Of Praying toward the East, and of Canonicall houres, in which the Popish-Church placeth Religion.

KNow you not that the Ceremoniall Law of the Iewes forbad to make any prayers toward the East, that they might not bee like vnto the auncient Idolaters? For this cause, and that they should haue no conformitie with them, they were commanded to turne their altars toward the West. Numa ordained Plut. in Numa. the very contrary, and would needes haue his Priests [Page 88] to make their Prayers being turned towards the ^b East. A ceremony that was obserued, not onely Iuuen. Sat. 6. Lucianin Necrō. Apul. As. lib. 1. & 2. Tunc in erientē obuersu [...] vel in­crementa solis Augusti tacitus imprecatus, &c. Virg. Aeneid. 2. Illi ad surgentis conuersi lumina solis Dant fruges ma­nibus falsas. Ouid. Fist 4. His Dea placan­da est: haec tu cō ­uersus ad ortus, Dic quater, & vini perlue rore manus. in the Sacrifices of their Gods, but also in the De­uilish practises of sorcerie and witchcraft. The reason why the Pagaris did so, and turned them­selues alwaies to that part is; because in so doing, they thought they did the more honour to the Sunne, whom they had placed in the number of the Gods, and named the same Apollo. And it is knowne to all men, with what reuerence the Per­sians worshipped the Sunne rising from the Ori­ent, to whom they had wont to Sacrifice Strabo. lib. 15. as hee was rising and mounting vp aboue our hemi­sphere. Porphyre continued this Pompilian witch­craft, and ordained that the Images should be tur­ned toward the Occident, to the end that such as entred into the Temples, and bowed themselues downe before the Idols, might addresse their prayers toward that part of the heauen, so much reuerenced by him. With this doe the rules of Vi­truuius Vitruuius de Archit. l. 4. c. 5. & 8. agree, who declaring after what manner a Temple ought to be ordered within, teacheth how that the Images, placed within their little mansi­ons, ought to haue their faces turned toward the West, and the Altars to be turned toward the East in a Diameter line, to the intent that such as goe about to sacrifice, may the more conueniently be­hold those Images, and addresse their prayers vn­to them. Clement Alexandrin Clemens Ale­xand. Strom. l. 7. witnesseth, that the most auncient Temples that were dedicated to Idolatrie, were builded after this manner. Your Church would needes bee wiser then God in this [Page 89] case, for in building Temples Guido de monte Rocherij Enche­rid sacerd. tit de sacram. Euchar. [...] Apul. Asin. l. 2. Rebus ita vita consumm [...]is, in­choatae lucis salu­tationibus Reli­giosi primam nū ­tiantes horam perstrepunt. after this manner, she would giue vs to vnderstand that Iesus Christ est Oriens ex alto, or the bud springing vp aloft, which truely is an Hierogliphick subtilty. And con­cerning canonicall houres, wee are not ignorant, that it is a comely thing to haue certaine appoin­ted houres to assemble our selues to prayer: but to tie our Religion thereto smelleth of Paganisme, wherein the same custome was obserued.

CHAP. XXXVIII. Of Frankincense.

THose that haue red Porphyre and such o­thers, shall call to minde how much they e­steemed their perfumings and incensings Cicero lib. 3. de off. Omnibus vi­cu statuae posita, ad eas thus & ceri. to helpe themselues in witchcraft. The difference betweene the Sacrifices of the poorer sort, and those that were rich, consisted in this, that the poore Propert. l. 2. Pauperibus sa­cris vilia thura damus. Virg. Aeneid. 1. Thure Calent a­rae, dium (que) alta­ria fumant. in respect of their pouerty did offer Fran­kincense, and for this cause, the Grecians termed their Sacrifices Athysies or Acapnothysies. By the contrary these rich ones spared no cost, and the smell that went from the Frankincense was duely offered by them, to the end that those pretended and supposed Deities might bee the more respe­cted: and for this cause they were named A suffitu & c­uaporatione. Thy­sies. And it happened but seldomely that any Sa­crifices were without burnt incense. In like man­ner, [Page 90] there are no Masses Vide Missal. Rom. tit. de ritu seruand. in cele­brat. Miss. (I except those for the dead) where this Heathenish ceremonie is not ob­serued. You doe attribute, or at least the greater part of your Alex ab Alex­and l. 4. c. 17. Iulianus thus i­maginibus ado­leri voluit. Sozō hist. Eccl. l. 5. c. 16 Doctors, vnto Leo the third, this in­larging of the Masse with Frankincense, about the yeere 800. But how will you make this inuenti­on and supputation agree with the Liturgia Iacobi Page 5. Liturgie, which you attribute vnto S. Iames, and was long before, if we will beleeue you? The Frankincense is offe­red to God in these words: O God who hast recei­ued the gifts of Abel, the Sacrifice of Noah, of A­braham, the perfuming of Aaron and of Zacharie: receiue from our hands that are sinners this incensing as a sweete smelling sauor, for the remission of our sinnes, and of thy whole people. The Liturgies that are attributed vnto S. Basile Liturg. Basil. Page 60. and S. Chrysostome Liturg. Chry­sost. pag. 85. differ not almost in any thing from that which proceedeth, touching incensing. Let vs say there­fore, that more then seauen hundreth yeeres be­fore Iesus Christ, the Idolatrous Romanes vsed Frankincense in their Sacrifices, and that for per­fuming of their altars, their Idols and Images, their oblations and offerings. And those poore people beleeued, that Ianus and Vesta were well pleased to be thus serued with sweete incense Virg. Ecloga. 1. Busenos cui no­stra dies altaria fumant. Horat. l. 3. Carm. vetus ara multo fumat odore. and wine. They had likewise great Censers to carie the Frankincense from place to place, and were richly wrought, euen as yours are, and a sweete boxe for keeping of their precious odors. And the etymology of this Latine word thus, which the Romanes Tit. Liuius. l. 3. Dec. 3. & lib. 9. Dec. 3. had from the Greeke [...], which signi­eth to Sacrifice, declareth what the vse of Fran­kincense [Page 91] was, to wit the like vnto that, which at this day is in request in your Massing Sacri­fice.

CHAP. XXXIX. Of Vessels and Treasures.

IT is to be wished, that modestie and frugali­ty, which are exiled out of your Churches, might be reuoked, and restored into Christen­dome. We know how Exuperious In Concil. Ti­burien. a worthy Bi­shop of Tholose did communicate or distribute the misteries of the holy Supper. And that mock touching Bishops of wood, and Chalices of gold, the very contrary of that which had wont to bee in times past, ought it not to make you blush? The auncient Poets Persius Sat. 2. Aurum, vasa Numae, Satur­nia (que) impulitara, Vestales (que) vrnas, & Thuseū fictile mutat. mocked their Pontifes that were wrought ouer with gold, and haue taught very well, how commendable a thing modestie is, chiefely in those that are the Ministers of holy things. The Romanes contemned the too great curiositie in prouiding of rich moueables, and hardly will any man beleeue, what simple furniture they had in their houses, before the Asiaticke su­perffuities had brought in those abuses, that haue beene seene Tibul. ad Lares. Nec pudeat pris­co vos esse è stipi­te factos: Sic veteres sedes incoluistis aui. Tunc melius te­nuêre fidem quū paupere cultu, Stabat in exigua ligneus ade do­minus. afterwards: and as their priuate hou­ses were furnished, so also were their Temples, and such simplicitie might haue beene remarked in them, that one day it shall accuse before God, [Page 92] the royall pomps and superfluous magnificences, that shine in your Churches. Thereafter it hap­pened that, as their wealth increased through the spoyles of the nations which they had conquered, the Temples also became more sumptuous and costly. And the auncient Romanes haue remar­ked that, as the rents of their Temples swelled, so faith and hope became lesser and lesser among them: and those Gods of siluer and gold haue be­gotten men of wood and stones. Is not this the ridle or prouerbe that is so common, That Religi­on hath begotten riches, and the daughter hath deuou­red the mother? You will alledge vnto vs the zeale of Dauid, who was desirous to haue the house of the Lord beautifull and comely. And belike you will not forget Salomons Temple, the most sump­tuous peece that euer hath beene in the world. But know you not that all did proceede from Gods commandement, and that such things were as rudiments and elements to that simple people, that they might the more easily bee led to Christ Iesus? And are you ignorant of that which the Apostle teacheth, that we ought not to thinke that heauenly things are like vnto Gold or siluer, or vnto stones cut artificially, or after the inuenti­on of man. After that these superfluities were brought into the Churches, incontinent godlinesse was banished Ouid. Fast. 1. laud amus veteres sed nostris viui­mus annis., and Charitie was strangled among men. You prayse the simplicity of the primitiue Church, neyther are you able to disproue it, and in the meane while you will diminish nothing of the sumptuous charges of your vessels and orna­ments [Page 93] seruing for the office, which you terme Ec­clesiasticall. And shall it be said that a Gentil knew very well, that siluer and gold were Cicero de legib. lib. 2. Aur [...]met a [...]ge [...] ­tum in vr [...]ibus priuatim, in sa [...]is odiosares est. superfluous for the ornament of temples: and you in the meane while in so great and so cleare a light of the Gospel shall be more blind then moles? Those virgin Ma­ries of massie gold, those crosses of the same stuffe, Non ex quouis lig no fit Mercu­rius. Plin. lib. 16. Quidam super­stitiosias exqui­runt materiā vn­de numen excul­pant. and chiefly that of the cittie of Tours, in the midst whereof is an Agathe (wherein the images of Mars, Venus, and Cupid are grauen) in a word those images so finely deckt doe sufficiently declare, that you make not your Gods and Goddesses of any sort of stuffe, but of the most precious and fi­nest. And if you be curious in your Idoles, so are you likewise in the decoring and furnishing De Consec. dist. 1. Cau. vasa. of your Churches, in your chalices and ewers; and those little pots which you vse in your Masses for the wine and water, are almost like vnto those ves­sels of the Iuuen. Sat. 6. Simpunium ride­re Numae, nigrū ­que cumum. Gentils, which they named Simpunia To conclude, we need not wonder if your trea­sures be heaped so full of riches, surpassing those of Croesus: for you sell euery thing Tertul. Apol. cap 13. Exigitis, inquit, mercedem pro so­lo templi, pro a­ditu sacrificiorū, non licet deos nosse gratis, ve­nal [...]s sunt, nothing es­capeth from your hands, and you giue nothing: and the whole summe of your liberalitie consisteth in treating your selues well Cyclops apud Euripid Non vlla numi­na [...]x [...]auesco coe­l [...]um, Sed victin as v [...]i [...]orum meximo [...]entri offero., and making good cheare with the goods of the Crucifixe.

CHAP. XL. Of Baptizing of Bells, and of their vse in Poperie.

I Shudder and quake, whensoeuer I remember of the execrable blasphemies that are commit­ted at the baptizing of Belles. And be not of­fended if I terme it Baptisme: for you giue me ve­ry iust cause. I see God-fathers Caldarinus in tract. de inter­dict. in 1. part. num. 79. and God-mo­thers, which hold the rope in their hand, where the Belles are Albericus de ro satis in Diction. in vocabulo Cam. pana. fastned, to answere Amen, touching that whereof the Suffragants are to question those belles: a wedding garment: water mingled with salt consecrated in the name of the Trinitie, with which they baptize them both outwardly and in­wardly: the holy oile, crosses, and exorcismes. And what further? One of your Popes Iohn the 13. of this name. establi­shed this Baptisme: and why then doe you say that it is an errour of the people? And verily that cannot be termed a popular ceremonie, which is embraced of euery one and euery where. We did expect a reformation of this abuse at the Councell of Trent, and of an infinite number moe, which not the people, but those that name themselues Prelates haue brought in and established in the Church. And where is shee? O God, that this thy institution should be communicated vnto senceles mettals! That you may the better make your vn­written word slide into the beleife of simple idiots, you endeuour carefully to proue that Pedobaptis­me, [Page 95] that is to say, the Baptisme of little children, hath no warrant in the written word: wherin you haue beene so often condemned of errour and lies: and in the meane time you Baptise Bels, logs of wood, to warme you with, during the long and cold mornings of Christmasse-time, & little boats. O impietie! I would neuer haue beleeued it, if I had not bin perswaded by mine owne eies, & by expe­rience. Truly, to returne to our conformities, the Ouid Fast. 5. Proxima Vulcani lux est, quam lu­stria dicunt: Lustrantur purae, quas facit ille tuba. Ouid. Fast. 3. Summa dies et quinque tubam lustrare canoram Admonet et forti sacrificare Deae. Gentils had no bels (the inuention is attributed to Paulinus Bishop of Nola) but they had trumpets and flutes in their place, which they purged and hallowed at the feast of Minerua named Quinqua­tria, and at one of the feasts of that poore lamed Vulcane, and for this cause they were both named Durand. rat. lib 1 rubr. de campanis. Tubilustria. The Bishop while as he is anointing the Bell with oyle, and marking it with many cros­ses, he prayeth God to giue his holy Spirit to the Bell, that it may become sanctified for the expel­ling of all the power, snares, and illusions of the Deuill, for the weale of their soules which are dead: and aboue all other things for the auerrun­cation and chasing away of thunder and tempests, of winds and raines. These are the same verie ef­fects Ouid. Fast. 5. Rursus aquam tangit, Temesae­á (que) concrepat ae­ra: Etrogat vt tectis exeat vmbra suis that the Gentils hoped for of their flutes and trumpets, which they thought to be very fit for that purpose, hauing accompanied them with their purging water, to the end that all feares hap­ning in the night season might bee remoued farre from their houses, that all magicall coniurations might be expelled, yea, and to take heed that the Moone were not displaced from her Sphere, at [Page 96] the inuocation of sorcerers Tibul. lib. 1. Eleg. 8. Cantus & è cur­ru lunam dedu­cere tentat: Et faceret, si non aera repulsa so­nent.. The Gentiles had certaine Priests, whom the Grecians named Cha­lazophylaces, as if we would say keepers and war­dens of haile & tempests, which they thought they were able to chase away by sacrificing of a lambe, of a chickin, and by the bloud which they let goe from their finger with a pen-knife. Cleo was the author thereof: and Cic. lib. 1. de legib. Cicero himselfe maketh mention of those in a certaine place of his workes. At the consecration of your belles the Suffragant prayeth to God, that he would bestow his heauen­ly blessing vpon the Bell, purifie Bonif. 8. lib. 5. Sexti Decret. tit. 11 de senteut. ex­com. cap. Alma mater. §. adijci­mus. it, sanctifie it, hallow it, and powre downe thereupon the dew of his holy spirit, to the intent that the enemy may alwayes flie before the sound thereof Greg. 9. tit. 39. de sentent. excom., and that the armies of the enemies may be astonished; and by the contrary that the holy spirit may take plea­sure Philippus Fran cus in cap. Alma mater. therein, and the soules and bodies of the faithfull may be saued thereby. Doe you not ac­knowledge your owne words, and the liuely shape of your ceremonies? And will you neuer be ashamed of these prophanations? But to returne to those Coniurers of haile and Bell-ringers, the Pagans Aristoph. in Vespas. lib. 28. c. 2 to put away stormes smote their hands one against another; to make the thunder and lightning to be the more fauourable vnto them, they armed themselues with boughes of the Bay tree, with the skinnes of Sea-calues, and the fea­thers of eagles, which the Naturalists hold to be free from all iniuries of the aire. And you, to saue your selues, doe you not carrie holy boughes on the day, named Palme-Sunday? And truely you [Page 97] are so much more abhominable, then those who were grounded either vpon naturall causes, or vp­on experience, and you haue no reason but your superstitions. So many learned men that are a­mong you, will they not call to minde, that it is forbidden to vse any charmes Leuit. 19. v. 26 & 20. v. 27. Deut. 18. v. 10 11. Concil Laodic. cap. 39. Canon, Nono­portet. Canon Augurijs. Item quaest. 5. caus. 26. in De­cret., coniurations, or exorcismes of creatures, by the which any vertue or dignitie beyond the course of nature is attribu­ted to dumbe things? And your ordinary seruice consisteth in nothing else but in these fopperies, in holy water, in the oile of the diseased, in your holy Chrisme, which you salute with so great deuotion, Aue sanctum Chrisma, the oile of the Catechume­ni, and other things of the like stuffe. And what doe these inuentions profit, but to make the sim­pler sort amazed at them? And what doe those peales of Belles, and those shrill noises Arnob. lib. 7. Quid efficiūt cre­pitus scabillorum Item. Etiamne aris tinnittbus & quassationibus cymbalorum? profite? And what other thing is in them then those sounds, which the Paganes were wont to make with their hands, with little bels, trumpets, flutes, and other instruments? When you march in your Processions this tinkling of Bels is not forgotten: it is this that maketh you keepe your ranckes and measures. The same was practised among the Coribants and Curats in the Processions of Cybele, the great mother of the Gods with the like noyse of their trumpets.

CHAP. XLI. Of the Canonization of Saints.

THis law was strictly obserued among the Romanes, that none was inserted in the Ca­talogue of the Gods, without expresse li­cence from the Senate, no more then it is lawfull for any to assume vnto themselues the title of Saints, vnlesse the authoritie of the Sea of Ex Alexandri tertijstatuto. Rome hath giuen way thereto, through the benefit of Canonisation Vide lib. 1. Ce­rem. Rom. Eccles. sect. 6., as it befell of late to a Saint new­ly start vp in Poland, named Seuerinus de vi­tamiraculis et a­ctis Canonisatio­nis sancti Hya­chinti lib. 1. c. 18. & 3. cap. 32. Hiacinthus, about three hundreth yeares after his decease. There are whole bookes, containing the ceremonies that are to be obserued in the Canonization. The Vide Plinium lib. 2. cap. 7. Cice­ronem lib. 2. de nat. Deorum. Eu­sebium de praepar. euang. lib. 2. ca. 9 Sabellicum 6. Enn. 1. Idola­ters held those to be Gods who were dead men, but neuerthelesse had the prerogatiue of this ho­nour from Kings, Princes, Senates, and through the common errour of the people. The office of the inferiour and Collegiall Pontifes, was to cano­nise Emperours, to consecrate temples, and to ap­point fit places for the same. The Hoc decretum inter decretal. e­pistolas in tit. de reliquijs Sancto­rum scriptum le­ges. Popes haue reserued for themselues (all others being exclu­ded) the right of canonizing, and haue commit­ted the rest vnto your Bishops. Herodote Lib. 4. descri­beth amply enough the manner of canonizing Emperours and Kings. And Ciceko lib. 2. de legib. separatim nemo habessit De os, neue nouos, sed ue aduenas, nisi publicè ascitos priuatim co­lunto. Cicero sheweth the reason why in old times men of rare vertues ob­tained this priuiledge to be accounted among the Gods. The Turkes haue in like manner their [Page 99] Saints canonised by their Caliphes. You ought to call to minde that bitter iest, which the Emperour Sueton. in Ves­pasiano. Romani Impera­tores Canonisati Dij indigites di­ctisunt. Alex. ab Alexa. lib. 6. cap. 4. Vespatian broke against that foolish manner of doing, alreadie embraced of the flatteries of his time, to make the Emperours Gods: for being ta­ken with that disease whereof he died, he sayd in a scoffing manner, that shortly he would become a God.

CHAP. XLII. Of free Will.

ALL the holy Scripture, Ioa. 6. et 15. 1. Cor. 2. Phil. 2. Ierem. 31. and the Coun­cels that are of sound iudgement, haue ouerthrowne the doctrine of free will, and iustification by workes, and haue Canon, per Bap­tismum. Canon. firmiter tene. Canon. placuit vt quicun (que). De Consec. dist. 4. Concil. Auransic. can. 123. 4. vs (que) ad vndecimum. Item 18. 19. 20. 21. 22. 23. 24. Augustin. de li­beroarbit. et mul­tis in locis alijs. decreed, that our whole strength dependeth of the onely meere mercie of God which is freely giuen: and that it is not in our power or naturall facultie, to prepare our selues for grace, but that all must be receiued from the liberalitie and gift of the holy Ghost. You by the contrary, doe nothing else but pro­claime what power you haue in spirituall affayres, and your maximes tend to this, that the grace of God hath the smallest part in leading of the will. It is without all doubt that you haue learned this lesson in the schoole of the heathenish Philoso­phers Arist. lib. 3. Ethic. cap. 5.: of whom (as Seneca reporteth) some haue beene bold to say, That this life indeed is a gift of [Page 100] God, but to liue well and religiously dependeth of vs. Cicero Lib. 2. de nat. Deorum. goeth on a little farther: for speaking in the person of Cotta, he thinketh not that hee is bound to thanke God because he was vertuous, sith euery one of himselfe might attaine to vertue. Euery one is the maker of his owne fortune, sayd Sa­lust. Make an vnion betweene you and the Turkes: for they maintaine free will as you doe, saying, that man hath free will and power, either to loose himselfe or to merit paradise through good works. This is the cause why they build many Monaste­ries, Hospitals, Mosquees, and other buildings for the remission of their sinnes.

CHAP. XLIII. Of Morall, and Veniall Sinnes.

WE doe acknowledge the inequalitie of sinnes, and that some are more grieuous then others, as we haue learned in the Gospell. We name those veniall; for which we are able to obtaine mercy from God Mat. 10. & 11.: and they are all of this nature, saue that onely which is committed against the holy Ghost. That which your Master of the Sentences Lib. Sentent. 2. dist. 24. 35. et 42 tea­cheth, is directly opposite to the word of God, as I could easily prooue, if I did not labour to be briefe. And from whence then haue you drawne this difference betweene veniall and mortall sins, [Page 101] but from the doctrine of Plato, the one sort being termed by him curable, and the other incurable?

CHAP. XLIIII. Of hiding the Images in Lent.

THere is no Doctor how meane so euer he be, that doth not shew a reason of this cere­monie, that is obserued in couering your Images both great and small, male and female in Cranzius in Metrop. l. 3. c. 10. Durand. in rat. lib. 6. cap. 72. Lent. Truth it is indeed that they doe not please me, and I am amased that the poore idiots spit not on your faces, seeing in the time which is dedicated to repentance, you close their Bookes, and remoue them from their sight. I haue not found this manner of doing either in the one, or the other Testament, and haue taken great paines to heare some newes thereof. It is true that after I had searched the Bookes of the heathenish Di­uines Ouid. Fast. 2. Dij quo (que) templo­rum foribus ce­lentur apertis, Thure racent a­rae, stent (que) sine igne foci Item. Fana tamen re­teres illis clausere diebus, Vt nunc ferali tempore operta vides., I learned that you had borrowed of them those couerings to hide your Saints with, whom in like manner you haue debarred, for that time onely, from the vse of sweete incense.

CHAP. XLV. Of Barbarous and Unknowne language.

EVery language is named barbarous, and chiefly that, as sayth venerable Beda in 1. Cor. 14. Beda, wherein we cannot praise God. The whole world knoweth that you haue banished from your diuine seruice all such languages as could be vn­derstood, in such sort that the people vnderstand­eth nothing. An introduction truly which is con­trarie to the word of God, and against nature. And when the Councels Concil. Laodi­cen. Can. 59. Concil. Carthag. 3. Can. 47. ordaine, that the Canonicall Scripture onely shall be read to the people, ought not this to be vnderstood of a knowne language? You thinke that it carrieth some great force to adde a greater shew and maiestie vnto your ser­uice. So did the Pagans Arnob. cont. gent. thinke their seruice to be the more honourable, if the hearers could vn­derstand nothing thereof. The enchanters at the inuocation of their Demons, Furies, Erynnes, He­cate and Proserpina Lucianus in Necromant., did they not take delight in those barbarous formes of speech, vnknown both to them and their followers? The Iesuites haue found out of late a way to coniure all manner of armour, which they haue sold to the souldiers for a Ducate the piece, to the end that they might goe free from all danger of wounding: the tenor there­of was this, Barnasa] leucias] bucella] agla] agla tetragrammaton] Adonai.] Darre you deny that these preseruatiues haue proceeded of the enchan­ters? [Page 103] To conclude, sith you take such delight to speake Greeke and Hebrew, learne to pronounce them well, namely these words, Kyrie eleyson, Os­chianna, Sebaoth, Allelu-iah.

CHAP. XLVI. Of Salt and Spittle.

AMong the additions which you haue added to Baptisme, you haue added salt and spittle. This imitation is not from Christ, but smel­leth altogether of the Gentiles, who termed the salt diuine Apud Home­rum illud epithe­ton passim legi­tur. and celestiall, because (as sayth Plat. lib. 2 de rep. Plato) it is fit and agreeth well with heauenly Accipe sal sapi­entiae, inquiunt Missatici in Eap­tis. infant. things, and chiefly with purifications. And I know not how you can apply vnto little children that are newly borne, that which was not practised in old Interpretes A­ristoph. in Comed. Nebulas. times but toward madd and drunken persons, whom they anointed with oile and salt. And concerning this spittle, what? If you did vse the same to illu­minate the blind, with the like successe that Iesus Christ did, no man might abide or come neare to you, so farre aloft would you be mounted vpon your ergoes. And what neede haue little children thereof, vnlesse it be that, whereof the Satyricke Persius Persius Sat. 2. Ecce auiae, aut metuens Diuûm matertera cunis Exemit puerum, frontem (que) atque vda labella Infamidigito, & lustralibus ante saliuis Expiat, vrentes oculosinhibere perita. maketh mention?

CHAP. XLVII. Of the Eucharist, or Sacrament of the Altar.

YOu haue borrowed from the Gentils manie of those ceremonies which you vse in the celebration of the Eucharist. As touching the mingling of wine & water together, no doubt it hath proceeded from the religion of the aunci­ent idolaters, which in celebrating their sacrifices vsed to consecrate wine and water together in a chalice, chiefely vpon the feast that was dedicated to the sunne, which the Persians worshipped, and named Mythros. And vpon the feast named Nepha­lia they vsed also water in the wine at the sacri­fices Arnob. lib. 7. Mactus hoc vino inferio esto. Vos mero arbitra­mini honorem diis addi.. When the primitiue Christians were fram­ing their accusations against the idolaters of their age, they reproched to them their offering of wine, and namely the consecrating thereof in their sa­crifices. If these poore Gentils Item Arnob. lib. 6. Non thura ac vina libamus. were liuing now, they should haue enough to obiect against you, that beleeue that the glory of God is augmented through the wine transubstantiated into his owne bloud, as in like manner they beleeued it to be through the consecration of their wine. And truly in that more tolerable then you are, as not know­ing what accidents without substance meaned: although this monster was not borne a great many ages after. Neither yet haue you any hands to re­ceiue the holy signes of the Supper, it is an offence to touch your God of the Masse, vnlesse their fists [Page 105] be greased. You would say that they were birds thrusting food into the beakes of their yong ones. If you had to doe with little children, or at least with sicke persons, perhaps you might find out some excuse, and Iuuenal Iuuen Sat. 10. Pallida labra ci­bum capiunt di­gitis alienis. would be on your side. The Lord hath said, Take, eate: Take, drinke. What doubt therefore haue you graued in the hearts of your people?

CHAP. XLVIII. Of the Pix, or holy Box.

THe idolaters worshipped Iupiter, surna­med Lucan. lib. 10. Hercaeus, mōstra­tor ait, nonrespi­cit aras. Ouid. in Ibin. Nec tibi subsidio praesens sit nu­men, vt illi Cui nil Hercaei profuit ara Iouis. Hercaeus, because he was placed in the most secret part of the temple: and for this cause he was also named Penetralis, because he was hid, and was not exposed to the eyes of the people. Doe you not make your Parishioners be­leeue that you call downe from heauen, through the vertue of fiue sacramentall words, the sonne of God, to the intent you may inclose him within the accidents of bread and wine, that are euanish­ed? When you consecrate this God, doe you not couer him within the canopie or tabernacle, and make him fast, to the end that he may not runne away? And is not this Boxe of the same fashion with that wherein the poore God Hercaeus Ouid. Fast. 5. Arte Syracusa suspensus in aere clauso Stat globus im­mensi parua fi­gura poli. was inclosed? The fire consecrated to the Goddesse Ouid. Fast. 6. Ignis inextinctus templo celatur in illo. Vesta the Palladium, the little round bucklers, [Page 106] that were thought to haue tumbled downe from heauen, were they not shut vp, and remoued from the sight of the common people? The Grecians had their Orgia, so termed because vnhallowed Catullus. Pars obscura ca­nis celebrabant Orgia cist is. persons had no accesse thereto, and they solemni­zed them in honour of Ceres and her trauailes, which shee performed in seeking for her daughter Proserpina. It is through imitation of those that you shut vp in your cabinets that God whom you worship, yea, and with as much deuotion as you doe the Diuinities selfe. The primitiue Church knew nothing of your Cyprian. de Cae­na Domini. Clemens epist. 2. Orig. in Leuit. hom. 5 Hieron. in 1. Cor. 12. August. de Tri­nit. lib. 3. c. 10. Hesych. in Leuit. lib. 2. ca. 8. Niceph. l. 17. l. 25 Conc. Matiscon. 1. cap. 6. Gabriel Biel. sect 26. canopie, and I can shew throughout the whole antiquitie, and from age to age, that there was no reseruation of the sacra­ment made without any vse: and that it was so far from being approued, that in effect it was reiected. It is a moderne inuention, and hath proceeded partly from Honorius the third, and was finished by Vrbane the fourth, which are the authors there­of: and haue also giuen order Decret. lib. 3. tit. decelib. Mis­sae. for lockes and keyes, for the more safe custodie of the same.

CHAP. XLIX. Of Confirmation.

WHat shall we say of your confirma­tion, whereunto you haue assigned the second place among your seuen sacraments? Who is able to exaggerate fully those [Page 107] blasphemies which you vtter against Baptisme De Consecrat. dist. 5. Can Spi­ritus sanctus. Conc. Aurel. that we are not prepared for spirituall combats, that we are not made perfectly Christians: that confirmation preceedeth Baptisme De Consecrat. dist. 4. in dignitie, this being indifferently ministred by any Priest, and the former by Bishops onely: that the fore­head in the confirmation is a more worthie part then the cranium. Alas! who will not abhorre these Oracles pronounced from the Popes tripus. Now to returne to your conformities, those clean­sing dayes, whereon the Romanes purified their children, the male kind on the ninth day, and the female on the eighth after their birth, are they not the print and footsteppes of your confirmation? And in like manner as the Gentiles and auncient Romanes Basilius de Baptis. when they enfranchised their slaues, gaue them a neck-band: so likewise doe you, in signe (as you say) of the spirituall libertie.

CHAP. L. Of Extreme Vnction.

IT is in the same schoole of the Pagans, that you haue learned to apply vnction vnto those that are extreamly diseased, and at the verie point of death, and not in that of the Marc. 6. Iames 5. Concil. Cabil. c. 48 Apostles. For this ceremonie is not ordained by God, is not graced with any of his promises, and it is in vaine that you defend your selues, with the holy [Page 108] Scripture: it is the inuention of Felix the fourth Pope of that name Anno Christi 528.. And if the Apostles did a­noint certaine diseased persons, they had withall the gift of miracles. And shew vs but one iot, where any commandement is giuen to the pastors of the Church to continue this vnction on such persons as lie in the agonie of death Iam scrobe, iam lecto, iam pollinc­tore parato.? Vnction which is not applied but when there is no hope of life? And if miracles haue ceased, is not the visible signe thereof superfluous and ridiculous? The auncient Idolaters vsed a kinde of washing, which they termed the Apul. As. lib. 9. last, washing (I say) wherein they vsed water mingled with oile, as one of their Cicero lib. 1. de legib. Tarquinii corpus bona foemina la­uit & vnxit. Virg. Aeneid. 6. Pars calidos lati­ces, et ahena vn­dantia flammis Expediunt, cor­pus (que) lauant fri­gentis et vngunt. Lawyers witnesseth. I confesse there is some difference; to wit, that which the Gentiles did to the dead, you doe vnto such as are dying.

CHAP. LI. Of the Masse.

BEhold we are now come vnto the Masse, in the etymologie wherof many haue sported and played, some saying after one, some af­ter another manner, so doubtful is that which they hold to be the Palladium of Christianitie. The ori­gine is taken from the auncient Latine Romanes, as diuerse of our men haue learnedly remarked, it is folly therefore to make it either Greeke or He­brew. I will agree willingly that this word may [Page 109] likewise be borrowed of the auncient Idolaters, and of Mahomets Alcoran. The Arabians through tradition of the Fryer Leo in the de­scription of Africke. Sergius, haue the word Masse in great reuerence, and haue honoured three townes situate vpon the coast of the Ocean, vpon the point that maketh the beginning of the hill Atlas, which they haue named Messa. And they haue consecrated temples vnto this Messa, hoping that out of his linage shall come that famous Pon­tife promised by the seducer Mahomet. Their Temples are named Messit, their Priests are saluted by this word Messen, as the Masse-mongers are. Some haue drawne the etymologie from the sen­ding of presents, or table seruices, which we call Messes, and it seemeth that Lamprid. in vita Heliogabuli. Lampridius hath ie­sted a little thereat. And those dry Masses that are sung at womens churching that are risen out of child-bed, are they not like vnto the Nephalia, do­mesticke sacrifices, wherein the vse of wine was forbidden? The Gentils had their The smophoria, Demeteria Hacest Missa cuius vnius causa tam multa sunt Corpora missa ne­ci. Ouid. Metam. 7. of Ceres, the Panathenea of Minerua, the Aphrodisia of Venus: the Pammylia of Osiris: so likewise haue you as many Masses as there are Saints registred in your Kalender. You terme your Masses vnbloudie sacrifices and without bloud, but how can they be such, sith they haue bereft so many millions of their liues? Concerning your priuate Masses whereinto you haue changed the generall communion, the Epigrammatist moc­keth Martial. Cur sine te coeno, quum tecū, Pon­tice, coenem: Cur mihi non ea­dem quae tibi coena datur? them.

CHAP. LII. Of the Confiteor.

IN vaine doe you attribute the inuention of the Confiteor of the Masse vnto Pontian and Da­mase Bishops of Rome, and in this we challenge you of falshood, seeing this ceremonie was inuen­ted a thousand yeares before them. It is theft to depriue any authors of their inuentions, by attri­buting the same vnto others which are onely their imitators. Numa was the first that aduanced both the theorie and practicke thereof: for as we read in good authors, he thought that the consciences of the sacrificers were well purged, through the con­fession Blondus lib. 1. de Rom. triumphis. Alex. ab Alexa. lib. 4. cap. 37. which they made vnto the Gods and God­desses, and that without the Confiteor, the sacri­fice could not be lawfully celebrated. We will not enter into the deepenesse of Confession which we approue, it being grounded vpon the word of God; I will onely demand of you, with what face darre you be so bold in the Confiteor of your Masse, as to ioyne the creatures with the creator?

CHAP. LIII. Of the nine Kyrie Eleysons.

TO pray to the Lord that he would haue mercy on vs, should be an ordinary thing amongst vs: but let it be in a language that we vnderstand. And why may we not vse this forme at infinite times rather then nine times? And this number of nine, hath it not bin drawne out of the Pythagoricall Cabale? The imitation and not the inuention therof ought to be imputed to Gregorie the first of that name: seeing many a­ges before that, Tullus Tit. Liu. lib. 1. Decad. 1. Quoties prodigium nun­ciabatur, sacrum nouēdiale per no­uem dies ageba­tur. Hostilius successor to Nu­ma did establish a certaine law touching this num­ber, and ordained a nouendiall sacrifice, for a re­medie against monsters and prodigious sights. And this Ouid. Fast. 5. Cum dicit nouies, manes exite pa­terni, Respicit, & purè sacra peracta putat. Stat. Theb. 4. Principio largos nouies tellure cauata Inclinat Bacchi latices. Ouid. Metam. 10. Per (que) nouem no­ctes venerem tactus (que) virtles. In vetitis nume­rant. nouendiall ceremonie is not without some mysterie: the vse thereof was frequent a­mong the Idolaters, whether it had beene in the Lemurall sacrifices, or magicall enchantments, thinking that the vertue of this number was such; that ghosts and fearefull visions of the night were chased away thereby. Sathan required of his followers an abstinence from that which is lawfull in marriage, and a respite from their marriage bed for nine dayes space, and namely of such as were de­dicated to the seruice of Ceres. This is it which we intend to proue, to wit, the agreement that is betweene you and the Gentils.

CHAP. LIIII. Of the odde number of the Collects of the Masse.

SVch as haue sung Masse, know that the vnity and number of three, fiue, and seuen are du­ly obserued, and that very seldomly it is ex­tended so far as nine, in the orations, that are said after the Kyrie eleyson, or gloria in excelsis, which you terme Collects; to the end that the memorie of the Masse-monger may not wauer in such along reckoning. And of whom haue you learned these manner of doings but of the Virg. Ecl. 8. Numero Deus impare gaudet. Gentils, who were of the opinion that God delighted in this od number? This law was diligently obserued in their sacrifices Plutarch. in symbol. Pyth. Caelestibus impa­ria sacrificate, Inferis verò pa­ria. and it was knowne by the num­ber, vnto what Gods they were offered, vnto the infernall or vnto the celestiall: for to these last the number was equall, and to the first inequall. And we will remarke by the way, that according to the beleefe of those silly people, the number of three was the Prince of all Iuuen. Sat. 6. Ter matutino Tyberi mergetur, & ipsis Vorticibus timi­dum caput ab­luet. Virg. Aeneid. 6. Idem [...]er socios pur [...] circumtulit vnda. the inequall numbers, as in­deed it is most frequent in your Masses, and chief­ly when you go about to signe your Masse bread, whether it be before or after the consecration. The Poets Virg. in Phar­mac. Item Ecl. 8. Tibul. lib. 1. Eleg. 2. likewise haue remarked, that the sorcerers had the same in great account aboue all other numbers: which was obserued also in the Ouid. Fast. 2. Et digitis tria thura tribus sub limine ponit. sacri­fices that were made to the Goddesse Muta, where this number of three was obserued. The number of seauen also was not Apul. Asin. l. 11 forgotten: and such as [Page 113] were of a most strict conscience reputed them­selues to be very cleane, if they had washed them seauen times in the sea or salt water, such as your holy water is at this day: and they did reuerence this number Martian. in Arithmet. Ouid. Fast. 2. Tunc cantata tenet cum fusco licia plumbo: Et septem nigras versat in ore fa­bas. so much, that it was worshipped and inserted in the Catalogue of the Goddesses, vnder the name of Tritonia virgo. It was vsed also in magicall sacrifices, but was not so frequent as the number of three.

CHAP. LV. Of washing of the Hands in the Masse.

CLeanlinesse is commendable, if it be voyd of all superstition. And it is knowne vnto all men how bitter the reproofes of Iesus Christ Math. 15. Marc. 7. were, against the washing and purification of the Pharisies, wherein they thought that the chiefe part of godlines consisted, a custome which was thought by the Idolaters Tibul. lib. 2. Eleg. 1. Cast a placent su­peris, pura cum veste venite, Et manibus puris sumite fontis a­quam. to be so religious, that they held it a great offence, to appeare before their Gods, either to doe sacrifice, or to pray, vn­lesse they had first beene clensed and washed both in their bodies and garments Virg. Aeneid. 9.—ad vndam Processit, sūmo (que) hausit de gurgite lympham Multa Deos orans. Ouid. Fast. 4. Et manibus pu­ram fluminis hausit aquam. Pollux in Onom. lib. 1. cap. 1. Purgatū, expia­tum, mundatum, lotum, castum, sub noua stola, in recens lota veste adire Deos.. I will submit my selfe to that which the Poets say, and in euery cor­ner of the fields I heare some tidings thereof: and in the meane season you ought not to be ignorant, that God hath no regard to our bodies if they bee well purged, prouided that our consciences be [Page 114] cleane in faith, hope, and charitie: a cleanlinesse that ought not to be sought, and cannot be found else where saue onely in the bloud of the sonne of God our mediator. And to returne to our Massing purifications, of whom haue you learned to wash your hands three times Ouid. Fast. 4. Ter caput irro­rat, ter tollit ad athera palmas., during the action of the Masse, but of the auncient Romanes? Your first purging preceedeth the Masse Durand. rati­on lib. Hesiodus. Ne vnquam ma­ne Ioni vinum libaueris ardens, Illotis manibus, ne (que) diuûm prae­terea vlli.; The second is v­sed to the end that you may the more worthily touch your God after the consecration, the last is after the communion of the bodie and bloud, wherein notwithstanding you wash onely the thumbe and the finger next thereunto of both the hands, by which fingers you are chiefly serued in handling of your mysteries.

CHAP. LVI. Of Silence at the Canon.

THe Goddesse Muta was worshipped in old times. The promise of silence (sayth Tertull. in Apolog. Tertul­lian) was duely obserued in all their mysteries, and chiefly in the Samothracian and Eleusinian sacri­fices, named Orgia, so termed, because prophane per­sons and such as were thought to be polluted were for­bidden to come vnto them. The Bookes of the Si­byls were not perused Lactant. lib. 1. Diuinar. Instit. Liuius lib. 10., and that by expresse com­mandement, but by the tenne or fifteene men or­dained for that purpose: and some haue beene se­uerely [Page 115] punished for transgressing this law. Was not Valerius Soranus condemned to suffer extreme punishment, because he had named with a lowd voice the Tutelar God of the cittie, which could not be done vpon paine of death? Marcus Tullius Duumuir Valerius lib. 1. cap. 2. hauing granted libertie vnto Petronius Sabinus to copie ouer a Booke, wherein the secrets of the common wealth were contained, & which he had in his custodie, was condemned to die by the decree of King Tarquin, and being sowed within a sacke, was throwne into the Sea, a manner of death that was not practised saue onely against parricides. The heathenish Doctors Apul. Asin. l. 11 Cicero de legib. l. 2 forget not this silence, and the cause why men were not ad­mitted vnto the sacrifices of the Goddesse Bona, was for feare they had, that they might loose their eyes, which they thought would befall them if they did behold the same. And is not this the mo­dell wherby you haue framed or forged the silence of the Canon. One of your Doctors Clicthoneus in exposit. Canonis. to the end he may excuse and colour this silence, defendeth himselfe thus, that either it might breed some con­tempt, if the Canon were pronounced so, that it might be heard; or else some danger might follow after, as it happened vnto certaine shepheards, who were destroyed by thunder, because they had pronounced the Sacramentall words ouer stones, which thereafter were transubstantiated into flesh. Is not this fable like vnto that which is written of Tullus Hostilius the Romane King, who going a­bout, according to the order prescribed in the witchcraft of Numa, to bring downe Iupiter Her­caeus [Page 116] from heauen, because he had forgotten cer­taine rites, was strucken with thunder. Therefore you cannot say of your ceremonies that, which S. Ambrose Ambros. in 1. Cor. cap. 14. wrote of the simplicitie of his time: There is nothing fained, sayth he, nothing is done in the darke, as it is among the Gentiles, whose eyes they couer, for feare that seeing those things which they terme hallowed, they might perceiue how they are abu­sed with diuers vanities: for all manner of deceite (saith he) seeketh after darkenesse, and sheweth false things in stead of true. And therefore, amongst vs nothing is done in secret, nothing vnder a vaile.

CHAP. LVII. Of Consecration.

VVHile I consider with my selfe the errors and grosse abuses that are in your doctrine of consecration, by the vertue whereof you beleeue that you make the sonne of God descend from his throne, that you may manacle him within your appearances that are without substance, I cannot maruaile e­nough that you hold it for an article of Faith, which neuerthelesse was added to the beleefe not by the Apostles, but by Innocent the third, Bi­shop of Rome. And, what an absurditie, I be­seech you, that this precious body must descend Anno 120. from heauen, and ascend thither againe, a million [Page 117] of times in a day, so often (I say) as the Priest hath breathed on the bread the fiue words of the Con­secration? That Idolatrous antiquitie beleeued that Iupiter Ouid. Fast. 3. Iupiter huc veni­et summa dedu­ctus ab [...]rce. Item Hunc tu non po­teris per te dedu­cere caelo. Sed poteris nostra forsitan vsus ope. Elicius, Apollo and Hecate were for­ced to come downe from heauen, by vertue of some charmes and magicall verses, made for that purpose: which was very troublesome to those paltry Gods, of whom some would not obey, but by force and necessity: howbeit others would freely offer their presence without any compulsi­on. And in that consisteth the priuiledge which your Priests say they haue aboue Idolaters, to wit, that the God of the Masse taketh pleasure to remoue so often, to be sometimes aboue, some­times beneath, yea, and to bee carried solemnely through the streetes; though in that same very moment he bee imprisoned in a corner of some cabinet: for through daily practise hee is so accu­stomed, that he neuer faileth to present himselfe in proper person, so soone as the sownde of the last of the fiue words is finished. The Romanes Plutarc. in pro­blem. Macrob. Saturn. l. 3 c. 9. Plinius l. 28. c. 2. vsed these euocations, and chiefly in the besieging of townes, vnto whose Tutelare Gods they pro­mised an honourable place in the Pantheon, or in the Capitol that was the ordinary abode of the greater Gods. And the feare of losing their Gods or of their departure, caused the Tyrians Appianus A. lexand. when they were besieged by Alexander the great, to make fast their images with chaines, that they might not flie away vnto the fields. The Lacede­monians did in like manne to Mars, that he might not fall into their ennemies hands. This certaine [Page 118] perswasion that you haue of the substantiall pre­sence of the body of Christ Iesus in the host; is it vnlike vnto the Theophanie, so highly renowned in times past in the temple of Apollo in Herodot. lib. 2. Delphos? Theophanie, I say, which is as much to say as the apparition or manifestation of God? Among the Comedies of the auncients, there was one sort na­med Magodians Aris [...]oxenus., which were acted to these ends, that they might euocate the Gods and Goddesses, with whom they were to haue any businesse. And the actors thereof were cloathed in side garments that were white, hauing cymbols and drummes in their hands. And are not your Priests decked with the like garments, and doe not the little bels keepe a tinkling, while you are busied about your trans­substantiation? The sacramentall words (say you) haue this vertue to make the sonne of God de­scend from his throne, to chase away the bread, and supply the roome thereof: this is it which 'Numa made his people beleeue, to wit, that he caused Egeria descend from heauen that he might Valex. Max. l. 1. c. 3. Ouid. Fast. 3. Tit. Liu. li. 1. De­cad. 1. consult with her.

CHAP. LVIII. Of the round Host.

IS it not ridiculous that Durand. l. 4. ru­ber. de 3. par. ca­no. & rub. de ob. lat. Durandus allegorizeth vpon your round hostes? That the bread is made round after the fashion of a penny? For so [Page 119] much as the bread of life was sold for thirty pence? That the earth, the fulnesse and roundnesse thereof belong vnto the Lord, and that the round forme is a marke of eternity? O God! who would euer haue called to minde these markes so feriall? When Ie­sus Christ did celebrate his holy Supper with the Apostles, hee gaue no order to prepare any little breads, and round Hostes with impressions, cha­racters or shapes, with exorcisations of crosses both in equall and odde number: but hee vsed the breaking of the bread in little morcels, which he distributed vnto his Apostles. From whence then is the beginning of these round Hostes? Nu­ma was the inuentor thereof more then seuen hun­dreth yeers before the incarnation of Iesus Christ. And during the time of that Magician, the Ro­manes Pollux in Onō. lib. 6. Alexand. ab A­lex. l. 4. c. 17. were not as yet accustomed to doe sacri­fice with the blood of beasts: but were comman­ded to communicate and eate little round breads after the sacrifice was finished in honour of the Gods, in whose name the sacrifice was celebrated. The round Hostes were made of meale, that was tearmed Mola, from whence hath proceeded the word immolo to sacrifice. With these round Hostes wine was offered. And during the time that the sacrificers and assistants were communicating, hymnes were sung in prayse of their Gods, and they caused the Organes and Cymbales to sound with a great noyse. Your round Hostes are made Ouid. Fast. 4. Facta Dea est fornax: lata for­nace coloni: Orant vt vires tēperet illa suas. vpon the fire betweene two irons. The Romanes had their Ouens likewise to bake their little breads^c in, from which hath proceeded the apo­theosis [Page 120] and canonisation of the Goddesse Fornax, whom the countrey people had in great account. Do you not acknowledge here the likenesse that is betweene you and the idolaters?

CHAP. LIX. Of Ite Missa est.

THis licence ite Missa est, is it not borrowed of the Grecian and Romane Idolaters? Those vsed this forme [...], the leaue granted vnto the people Apul. Asin. l. 11. after that the seruice of the Goddesse Isis is finished; These latter, accor­ding to the institution of Numa Pompilius Plutareh in Numa. in the sacrifices, cried out by the mouth of one of their Sacrificers, the ceremonies being ended, licet, as your Priests and Deacons doe thunder out with a Stentorian voice Ite Missa est. And like as the Pa­gans after that they had kissed the footesteps of their Gods and Goddesses together with the al­tars, returned ioyfully vnto their houses, so also with the like gladnesse doe you practise that Mon­kish prouerbe, de Missa ad mensam. If the Masse be appointed for the dead, in stead of Ite Missa est, they giue leaue to the people with the requiescat in pace. The Gentiles Tibul. lib. 2. Et bene, disce­dens dicit placi­de (que) quiefcant, At (que) hoc dat mae. stas munus in exequias. did in like manner with as great shew of sorrow as you doe, when they spake [Page 121] their last farewell, aeternùm salue, aeternùm vale: as Virgil Virg de Polyd. anim [...]m (que) sepul. chro, Condimus, & magna supremū voce ciemus..

CHAP. LX. Of Funerals.

VVE lament for our dead, we burie them with honour Insepultam se­pulturam Ci­cero Philip. 1. pro dedecore habet. Nec Tur­nus Virgilianus (Aeaetd. lib. 10.) largiens Pallāti. Qu [...]squis honos tumuli est, mor­tui [...] honorificum putauit non hu­mari., and this is the last act of our piety toward them. We desire onely that the Apostolicke sim­plicity may be obserued here, or else where, and that Gentilisme may bee abolished, wherewith your ceremonies haue a very great harmonie. The most auncient that I can finde to haue brought in these customes among the Gentiles, was Pluto, whom the Poets haue fained to be the God of soules and of hell. Aeneas Virg. Aeneid. 5. Ouid. Fast. 2. Hunc morem Ae­neas pie [...]atis ido­neus author. Attulit in ter­ras, iuste Latine, tuas. Ille patris genio solemnia sacra ferebat. Hinc populiritus e [...]idicere pios being fugitiue from Troy, and come into Italie brought in these cu­stomes with his Palladium, which Romulus and Numa haue imitated, thereafter the Popes haue continued, inlarged, and confirmed these superstitions. It is true indeede, that the Gentiles did not ordaine those ceremonies as hoping thereby to release soules out of the fire of Purgatory, but onely Plato de Re­ [...]o. l. 12. to make an atonement for such things as the liuing had omitted in their Sacrifices: whereas [Page 122] contrary wise, all whatsoeuer you doe practise herein, tendeth to nothing else but to deliuer souls out of the burning fire of Purgatory. The Ido­laters Alexand. A­phrod. in probl. Homer Iliad. [...]. Plato de legib. l 12. Persius. Hic tuba, cande­lae, tandem (que) be­atulus alto Compositus lecto. hired minstrels, pipers, and fluters, who brought with them candles and torches, to the end that they might likewise moue others to lament and be sorrowfull: and according to the note and accent which the minstrels sounded, and the mo­tions wherewith they touched their instruments, the parents and friends smote their breasts and be­gan to lament, a fashion of mourning that is still obserued among some Christian nations, namelie the Calabrians, and those of Bearne and others, whom the holy Fathers Cyprianus. Hieronym. ad Paul. de dormit. Blesillae. haue so often repro­ued. At your funerals the corps is carried before, the Priests follow after: this was also obserued among the Gentiles Terent in And. at their funerals. At this time bells are in stead of minstrels, trumpets and flutes, whereof Ouid. Fast. 6. Virg Aeneid. 11. Statius. Quū signum lu­ctus cornu grauo mugit adunco Tibia, cui teneros suetum producere manes Lege Phrygum maesta. the vse was verie frequent, whe­ther it had beene in the diuine seruice, or in the funerals of Gentilisme: and concerning singing, your Priests doe practise it for the comfort of soules, whereas the Pagans did obserue it, because they were of the opinion that the soules being se­parated from the bodies, did returne vnto the spring of the sweetenesse of Musicke, that is to say, vnto heauen. The Athenians ordained honours Alexand A­phrod. in probl. Alexand. ab A­lexand. l. 3. c. 7. and yeerely orations in remembrance of those, who had lost their liues in the battell of Marathon against Xerxes. Pericles ordained Thucid. in bello Pelop. the same pray­ses, that the memorie of those valliant men might not be forgotten, which had hazarded their liues [Page 123] in the warres of Peloponesus for the liberty of Grecia. The first that made any funerall oration a­mong the Romanes, was Publicola in honour of his companion Brutus Cic de legib. l. 2. Aulus Gel. l. 17 Plutarc. in Ca­millo., who gaue the chase to Tarquin the proud, for rauishing of Lucrece. Solon in like manner ordained that such as were endued with rare vertues and graces should be praysed af­ter their decease: and the Matrons of Rome were also made partakers of this honour, to wit, they were praysed by the orators after their death. The Aegyptians Diador. Sic. l 2. Fulgentius lib. 2. cap. 1. were praysers of their Kings that had liued vprightly. And is it not from them that you haue borrowed your funerall Sermons? For the most part, stuft with nothing but hyperbolical prayses of the dead, for otherwise, funerall Ser­mons are of singuler vse, Furthermore, the opini­on that you haue, that the soules doe returne back vnto those places where they haue remained Vir Aeneid. 4. Ouid Fast. 5. in times past, or at least that they are still wandring about their bodies, hath it not proceeded from the sacrifices named Lemuria? The banquets also, which are made vnder the name of the dead, haue taken their patterne through the imitation of the Argians, Athenians, and viscerations of the Gre­cians, for the comfort, not of the dead, but of the liuing. Behold here the complaint, which the councell Conc. Afric. Can. 27. of Affricke hath made of these feasts: We must, saith it, request the Emperours In tertio Con­cilis Toletano. ca. 22. interdicta fuerunt quaelibet ceremoniae in se­pulturis, & can­tus Psalmorum tantū permissus. that they would interpose their authority, to the end that such feasts as are made in many places against the commandement of God, and haue proceeded of the error of the Gentils A Cecrope A­theniense insti­tutum est, vt post terram obductam amici conueniant ac vicini, epulan­tes in honorem defuncti. Pontanum ca 15. de magnificentia. Idem de Scythis refert. Alexand. ab Alex. l. 3. c. 7. may be discharged vpon [Page 124] great penalties, and exiled out of all the places that are within their dominions: the rather because in some cities, they are not afraid to commit such disorders on the dayes of the natiuity of the holy Martyres. And from the same fountaine of Gentilisme, haue proceeded also the almesses of beanes Fabarū vsus e­rat in his sacris, quod mortuorum animas in his esse crederent. Vnde Festus: fabam in­hibuit, nec tange­re nec nominare Diali flamini li­cet, quod ea puta­tur ad mortuos pertinere. Varro etiam flamines ea non vesci tradit, quodin flore eius literae lugubres reperiantur: quod etiam Pythago­ras asserit., which are distributed after that the seruice for the dead is finished: because the Pytha­goreans Varro de vita Pyth. l. 1. Ouid. Fast. 2. & 5 thought, eyther that the soules of the dead were in the beanes, or that the letters and to­kens of mourning were printed in their flowers. In the temple of Libitina there was many officers, the dead were their daily bread and riches, and the greatest gaine Horat. Serm. l. 2 Vt canis à corio nunquam abster­rabitur vncto. Hoc tamen pro­hibitum est in cō ­cil. Triburino. c. 16. that the Pagans had; proceeded from thence. And what would become of your Masse-mongers if this pray were taken from them? Resteth the washing of dead De Anna Virg.—date vulnera lymphas Abluā. Ennius. Tarquinij corpus bonafoemina la­uit & vnxit. bodies, which is practised among some monasticall orders, as it may be seene in the old statutes of the chartrous Monkes. The Pagans did in like manner, as it is written in histories.

CHAP. LXI. Of Mourning Garments.

WE reade nothing in the Scripture of those strange garments, which are worne among you, whether it be in the fune­rall ceremonies, or during the yeere of mourning. [Page 125] We finde indeede that the Licians Valcr. Maxim lib 2. cap. 1. were the first inuentors, and that the matrons of Rome Oui l. Fast. 1. Seneca lib. 1. Plutarc. inquaeft. were cloathed in black, in token of sadnesse, and this mourning garment was named Anthracinus Apul. Asin. l. 2., from the Greeke word, which signifieth a Cole. Their kirchiefes were of white linnen, such as the French Queenes weare at this time after their husbands decease. And Licurgus Plutarc. in Li­curgo. Alexand. ab Alex. l. 3. c. 7. in his lawes was not so scrupulous as our Lawyers are, hauing permitted onely eleuen dayes of mourning vnto the Lace­demonians, and on the tweluth, they behoued to leaue it off after they had offered sacrifice vnto Ce­res: how be it we in no waies condemne the ciuill, but onely the superstitious vse of mourning gar­ments.

CHAP. LXII. Of the Feasts of the Dead.

THe feasts of the dead are the inuention of Pluto, and of Aeneas in honour of his father Anchises Coelius lect, an ti (que) l. 17, c. 2. Virg, Aenied. 5. Ouid. Fost. 2.. Concerning the feasts which were kept in Februarie, to obtaine rest for the dead, we haue certaine instructions in Plutarch, who in the life of Romulus Plut. in Rom. februariū mēsem [...], id est expiatorium ne­minat. speaketh thus. Touching the feast of the Lupercales, the time when it is kept being considered, it seemeth to haue beene ordai­ned for a purification: for the same is celebrated on the infortunate daies of the moneth of Februa­rie, [Page 126] which name by interpretation, is as much as purifying, and the day whereon it was kept was termed in old times Februata. And in the life of Numa Plu. in Numa. he saith, of the moneths which Numa ad­ded, or, which he transposed, that of Februarie is as much to say as purgatiue: at least the deriuation of the word draweth verie neere vnto this signifi­cation. In this moneth they offer sacrifice Mātuā, l, Fa. 11. Et paribus studijs vrbes & rura parentant: Februa (que) exercēt: fieut Romana, se­cundo Mēse, superstitio, Ioue tūc regnāte folebat. Ouid, Fast, 2. Hanc quia iusta ferūt dixêre fera lia lucē: Vltima placādis manibus illa dios. for the dead, and passe forward to the solemnising of the feast of the Lupercales, wherein there are many things that agree, and are like vnto the sacrifices vsed for the purifications. Now the feast of the dead in the moneth of Februarie continued eleuen daies; and at that time those ferall bankets were made, so called from the word (Ferre ^e) to carry, because the dishes which were prepared thereto were caried, and set vpon the monuments and se­pulchres. And the churches of Africke could not keepe themselues so well in the puritie of holy religion, but through lapse of time, those heathe­nish pollutions got entrie among the ceremonies of Christianisme, as we may perceiue in diuers places of Saint. Austin. August. l. 6 Cō in Psa, 64, Item epistola 64, & 119, et de morib. Eccl, Catholicae c. 34. The funerall feasts were named Silicernia, either because of the silence that the dead kept Iuuen, Sat, 5. Ponitur exigua feralis coena pa­tella. who tooke their foode by licking only, or, because they did but looke on them, not tasting any thing at all of such things as were made ready for them. The Scythians, Argiues, Athenians and others made feasts for their friends which had accompanied them at the funerals Contra epulas ad Martirū ali­orū [...] defūctorii sepulchra agita­tas sic exclamat Cyprianꝰ de du­plici Martyrio. Temulātia, ait, adeo cōmunis est est Africa vestra vt propemodū nō habeant pro crīi­ne. An nō vide­mꝰ ad Martirū ­mēorias Christi­anū, à Christiāo cogi ad ebrietatē An hoc leuius crimē esse ducimꝰ quàm Baccho hircū immo­lare? Vide Amb. in l. de Helia & ieiunio. 17. and [Page 127] aboue all others Mercurie was called on, because they thought that it belonged to his charge, to transport the soules vnto the place appointed for their eternall habitation, in whose roome at this time Saint Michel, and other Angels are placed. Baruch Cap, 5. maketh mention of these suppers. And the feast of Saint Peters chaire, was it not ordained in Februarie, through the example of a day wher­on the Gentiles were accustomed, to offer Juuenall Vade epulū possis cē [...]ū dare Pythag [...]reis yeare­ly wine and other meats vpon the sepulchres of the dead. From one superstition they haue fal­len headlong into another: for thinking to sup­presse these heathenish ceremonies, they did insti­tute this feast called Saint Peter of meats. Poly­dore Virgil De inuent. rer. l, 6. c, 9 Iāpridē inquit increbue­rat mos hic apud veteres parē [...]ādi apud sepulchrum. Quod indicat Marcꝰ Tulliꝰ in Phil. 1. dicens: Vt cuius sepul­chrū. nusquā ex­tet, vbi parētetur ei publice suppli. cetur, & in orat. pro. Flacco, litemꝰ igitur, inquit, Lē tulo: parentemus Cethego: sic fie­bāt ānua Paren­talia, id est, sacri ficiū quotānis ad honorē m [...]rtuotū &c. after he hath discoursed of the yeare­ly sacrifices, which they did celebrate in honour of the dead: So (addeth he) do we obserue the same custome for the weale of the dead. It is certaine also, if we doe remarke narrowly, that those serui­ces for the dead, were first brought in, by those which had newly left Gentilisme: and afterwards by the Pastours Durae. rat. di­uin, offic, l. 7. Ru. de offie, promor­tuis. that went about to reforme them, were changed from praying into a comme­moration, and from the soules vnto the body. De cons. dist, [...] Non oportet, in Glos. sic est an­notatū: Clerici eūtes ad tumulos mortuorum, por­tabant secū sa­cramēta corporis & sanguin is ex­cipi, & super tu­mulos ea distribu ebāt: & haec cō ­suetudo facta fu­it a gentilibus. So to returne to our feasts: Vpon the morrow af­ter Saint Hilaries day, in the moneth of Ianuarie, you haue another feast for the same ends aboue specified, which continueth only the space of a morning, after the custome of the Romanes, who had certaine daies named intercisi dies, Ouid. Fast. 1. as who would say, feast cut a sunder. Anchus Martius the fourth King of the Romanes ordained in the [Page 128] moneth of April the Laurentialia, as yearely sa­crifices vnto Laurentia uource to Romulus, Macrobius & Cato referūt Lau­rēitā annuae pa­rētationis honore dignatam. which the Romanes did also yearely obserue, vp­on the twentieth and third day of December. The like was done in the moneth of Nouember for the Gaules & Grecians, who were buried in the place named forum boarium: like as the fable of Odilus Petrus Dami­an, in vita Odili. Anno. 1000. Abbot of Clugny hath giuen occasion, and hath opened the gate, vnto the solemne commemorati­on of the dead, which is kept yearely vpon the se­cond day of this moneth. The Grecians Cicero pro Flac co. & l. 2. de legi. Plut. in Aristi. in like manner did celebrate the funerals and yearely du­ties of such as had died in the battaile against the Persians. The Argiues Alex. ab Alex. gen. dier. l. 3. c. 7. offered sacrifice vnto A­pollo, immediately after the decease of their pa­rents, and after thirtie daies, vnto Mercurie, they gaue barley vnto the Priest of Apollo, and the feast was not forgotten, which was kept at the Parenta­lia. Cicero Phil. 1. Those silly people had other daies also, and that in no small number, which were dedicated vn­to their dead, and were called, Necya, Ennata, Ena­gismata, Cterismata, Tarchismata, Triacas, Parenta­tiones, Nouendialia, Horat in Epod. Nouendiales dis­sipare pulueres. Virg. Aeneid. 5. Praeterea si nona diem mortalibus almum Aurora. extulerit. Donatꝰ in comment Phormionis. in place whereof you haue substituted the Seuenth, Ninth, Tenth, Thirtieth, and Fortieth day, the Anniuersaries, the Priuerats. And where do you finde that God ordained these Sacrifices? His infinite wisdome would not haue haue suffered them to bee forgotten if they had beene any thing worth, seeing that hee hath set downe orders concerning things which seeme not to be so necessary. Your religion therefore is no thing else but a continuation of Gentilisme: for [Page 129] what difference is there betweene the feast of the dead, which was solemnized in Rome in the mo­neth of February, and that which is now celebra­ted in Nouember Rat. diuin. off. lib. 7. rubr. de officio mortuorū apud Purand., vpon the morrow after All-Saints day, inuented by the Abbot of Clugny Bergomen. sup­plem chron. l. 12., approued by Iohn the sixt, Bishop of Rome, and all the Churches commanded to obserue the same? And touching prayers for the dead, what? This manner of doctrine was not knowne among the Iewes, vntill they began to frequent other na­tions, according to that which the author of the Apocryphall bookes of the Machabees Lib. 2. Mach. c. 4. sayth: They did not, saith he, set by the honour of their Fa­thers, but liked the glory of the Gentiles best of all. These be the prayers, whereof Arnobius one of the most auncient Aduersus Gen­tes. lib. 29. nū. 11. Christian writers maketh men­tion: what doe they meane (saith hee) those cere­monies of secret arts, wherein you speake vnto I know not what powers, to the end that they may be fauourable vnto you, and may not let you when you are about to returne to heauen? Item Jdem num. 44. Their wise men doc warrant vnto them, commenda­titias preces, certaine recommended prayers, by the which hauing pacified certaine powers, they make the way to heauen more easy for them. What is to bee found there that your Friers doe not practise? And doth not S. Austin De ciuit dei. li. 21. cap. 27. Eui (que) suimemo­fes alios facere me rendo. finde some comfort for the dead in Virgil, through the prayers of the li­uing? As for the offriugs for the dead, wee haue them in Homer Odys. A.; [...], &c.

[Page 130] And in Virgil.

In Tertullian De corn. milit. cap. 3. wee haue Oblationes pro defunctis Where Rhenanus noteth, that from thence procee­ded the beginning of anniuersaries. But the Index Expurgatorius of the low countries will haue it corrected, antiquitie instead of beginning: and the Spanish one will haue it scraped out, although their Parmelius say the same, Anniuersariorum cum eleemosynis.

CHAP. I. Of Lent.

HE fasted forty dayes and for­ty nights without eating anything, prouing by this mira­culous worke, that the prea­ching of the Gospell, where­into he entred, was a doctrine descended from heauen, and not of men; the doctrine of the law hauing also beene authorized in Moyses Exod. 4. by the like miracle. You will haue this instituti­on of Lent to proceede from that fasting, which Christ Iesus practized once in all his life, which you reiterate euery yeere: and God knoweth with what abstinence! We confesse that some aunci­ent Fathers haue made mention thereof, but went [Page 132] otherwaies to worke then you doe, as it is to bee seene in the tripartite Historie Socrates hist. Eccles. lib. 5. c. 21. in these words: Concerning fasts which are vsed before Easter, it is manifest that in diuers places they haue beene diuersly obserued: for in Rome they fast three weekes before Easter, the Satterday and Sunday being excepted: In Illyrium, in Grecia, in Alexandria, six weekes, and doe call this time Lent. Others begin the fast, seauen weekes before the feast, although they fast but fifteene dayes, making certaine interualles, and neuerthelesse call that time Lent. And I wonder how all these, al­though they agree not in the number of the dayes, yet notwithstanding they agree all in one to name it Lent. Some shew a reason for this name, which is of their owne inuention. Some are found to differ, not onely in the number of the dayes, but likewise in the absti­nence from meates; some abstaining from all manner of beasts; others from all other beasts saue fishes, others besides fishes doe nourish themselues with those fowles, which (according to Moyses) they say were begotten of the waters; others abstaining from all manner of fruits that haue hard shels, and from egges: some others eating nothing but dry bread, and some eating nothing at all. Some there are, who after that they haue fasted till nine of the clock, vse diuers kinds of meates. Wee haue the rather copied this testi­mony at length, that wee may shew how that the historiographer placeth all these without the faith, yea and without the Apostolique tradition, lea­uing them indifferent to euery one. And why then doe you make the same a parcell of Gods seruice, who threatneth the transgressors with no lesse pu­nishment [Page 133] then eternall damnation? The doctors of your religion confesse openly, that they haue borrowed from the auncient ceremonies of the Law, the pattetne of the fasts of the foure Imber weekes, as it is written in the booke of the de­crees Can Ieiunium. dist. 76.: That the custome of the Iewes is the wel­spring and fountaine, whereunto the Church ought to haue her refuge, to the end that her good intention may bee well and deuoutly protected. And Durandus Durand in rat. diuin. offic. lib. 6. cap. 6. rubr de quartaferia, & ieiunijs quatuor temporum. the Schoole-man declareth most euidently, that it is a thing well knowne, that all your fasts are cast in the same molde: because from the fast of the Spring, vntill that of the Sommer, there are iust fourteene weekes, which answere to the fourteene generations from Abraham vnto Dauid: and as in like manner there are as many from Dauid vnto King Iechonias, and from Iechoni­as vnto Christ, so the Romish Church hath suffe­red fourteene weekes to passe from the Sommers fast vnto the fast of Autumne, & as much from the fast of Autumne vnto that of Winter. Are not these mysteries drawne out of a very deepe pit? The speculations of the Thalmudistes haue serued for a ladder to descend thereunto. Let vs prose­quute your imitations.

CHAP. II. Of Spittle.

TO counterfeit the miracle of Iesus Christ wrought on him that was borne blinde, you haue added spittle vnto Baptisme, and Ioa. 9. Marc. 7. likewise this Syrian word Hephphatah, which our Sauiour vsed in healing of the man that was deafe and stammered in his speech: And to what pur­pose Hephphatah. that? Where is the opening that you make Raba. de instit. Clericorum. lib. 1. cap. 27. of the eyes and eares of those that neither heare nor see? If it hath pleased the Lord to vse these De consecr. dist. 4. Can. Postea. can. ante. outward meanes, yea although contrary (accor­ding to mans iudgement) in the diseases whereof we speake, to declare that there is no fleshly thing in his worke, and that hee worketh in vs after an admirable manner, which surpasseth the capacitie of men: to what purpose is it to conforme your­selues vnto him in that, sith the effects proue con­trary?

CHAP. III. Of Blowing.

IEsus Christ to bestow some new vertue on his Apostles, that they might faithfully discharge Ioa. 20. so waighty affaires as hee committed vnto them, hath giuen them the earnest penny of his ho­ly [Page 135] Ghost, by breathing on them, and saying to them, receiue the holy Ghost: vsing a visible signe, that he might make that the more manifest which he did, and that he might the better imprint in his Apostles hearts, that the holy office of preaching was altogether heauenly, and did not proceede from the inuentions of men. And your suffra gants and Bishops, doe they not vse blowing at the making of their Priests, through a most imper­tinent imitation of Iesus Christ? What a blasphe­my I be seech you, to counterfeit that which the Mediator and Redeemer of the world hath done, in so farre as hee is God eternall, who ought to bee reuerenced and worshipped, and not imi­tated.

CHAP. IIII. Of the Sacrificer and vniuersall Bishop.

IEsus Christ is the soueraigne Sacrificer, who through the oblation of himselfe once made on the Crosse, hath reconciled & sanctified vs all for euer vnto God his Father, it is hee who hath euer beene the mouth of his Father, that he might Rom. 3. teach vs the doctrine of saluation, hauing euen Heb. 10. spoken by the Prophets through the inspiration 1. Pet. 1. of his holy Spirit: and who in end, hauing decla­red Ioan. 15. Eph. 4. with his owne mouth the will of his Father, Galat. 3. hath since that time sent, and sendeth yet euery 1. Cor. 1. day his faithfull pastors and ministers to builde vp [Page 136] his spirituall dwelling place: it is he that was made a curse for vs, to the end, that he might become a blessing vnto vs, that is to say, wisedome, righte­ousnesse, sanctification, and redemption: it is he that was figured by the soueraigne sacrificer of the Iewish Nation: but who is onely after the order of Melchisedech, both souereigne Sacrificer and the onely Sacrifice together. But doe you not say that the Pope is Sacrificer after the same order? Vniuersal Bishop, father of all Priests and Leuites, hauing the same priuiledges and prerogatiues which the great Sacrificer of the ancient couenant Mantuan. fast 4—Venalia Romae Templa, sacerdo­tes, altaria, sa­cra, coronae, Ignis, thura, pre­ces, coelum est ve­nale, Deus (que) I­dem ibidem. was wont to haue? But where shall we finde that this oecumenique Pope was ordained by God? He of the old Testament together with the whole outward ceremonies of the tabernacle had their warrant out of the word of God: which seeing it belongeth not vnto your Bishop pretended vni­uersall, —Romana graui maculata veneno Curia, quae spargit terras contagia in omnes. wherfore would you make a show of him, and install him openly as soueraigne of the whole Church? We will confesse indeed that he hath suc­ceeded Caiphas, with whom he hath great confor­mitie: Postremùm est oppressa fides, ex­post a rapinis Vndi (que) et in prae­dam populis pro­iocta cruentis. for like as this fellow bought for readie mo­ney that so holy and precious office, which repre­sented the true, vniuersall, and eternall head of the Church, so also the other selleth his spirituall offi­ces: Actiꝰ Sannazar. Vendit Alexan­der coelos, alta­ria, Christum. Idem. and they are come so farre, that they haue caused the taxes to be printed: and thereafter ac­cording to the example of Caiphas, he hath (how­beit in vaine) sought all possible meanes, whether Sacra sub extre­ma si fortè requi­ritis hora Cur Leo non po­terat sumere? vendiderat. it were by violence, or by all kinde of snares, to stop the course of the veritie: and like as Caiphas [Page 137] proceeding against Iesus Christ assembled a coun­cell, being accompanied with the Doctors of the Law, and the famous auncient gouernours of the people, of whom the great Councell of seuentie was composed, which was established by the or­dinance of God: so likewise the last refuge of your vniuersall Bishop, is vnto those gallant councels, where he will needs be both iudge and partie, as it was seene in this last that was holden in the towne of Trent. Finally, like as Caiphas to the end that he might perswade those that were present, that the great zeale of Gods glory did moue him onely, whether it was in questioning, or condemning of Christ Iesus, laboured to perswade them falsely that he neuer answered directly to the purpose vnlesse he had first beene forced by some adiurati­on: so your Bishop of Rome obserueth the same method of proceeding in our time, in such crimi­nall actions as are intended against the children of God.

CHAP. V. Of the Church Representatiue.

ANd what shall we say of your Church, which you name representatiue, and of your whole Ecclesiasticall hierarchy? You teach, that like as vnder the Law, there was many Leuiticall sacrificers, which had the charge of the [Page 138] ordinary sacrifices by turnes; so also in the church there must be Priests, whose office is to consecrate the true and naturall body of Christ Iesus, and to make his mysticall bodie perfect: who doe all af­firme that they are of the generation and tribe of Leui, as it is to be seene in your decrees. The Dea­cons (you write Can. decretis. dist. 21. Polyd. Virg. de inuent. rer. lib. 4. cap. 5.) haue succeeded vnto the Le­uites: the Subdeacons vnto the Nathinneans: the Porters vnto those which had the same charge in Salomons temple: the Readers vnto the Prophets: and concerning the Exorcists and Virgers, you do attribute the beginning of these vnto the Kings, Dauid and Salomon. And what is this else but to play the Iewes? We confesse that the Romish Clergie hath succeeded vnto false Iudaisme, but with a smaller pretence and farre greater corrupti­on, whether it be in the doctrine, or in the exter­nall forme of the Church. Goe to, as I find three sort of people in Ierusalem, through whose hands the Redeemer of the world passed, to wit, the Iewes bearing the name of Gods people, in the meane time open enemies, and exceeding great persecutors Ephes. 2. of the sonne of God; the Romanes, poore infidels without God; and finally, Herod and his followers as middle ones betweene these two extremities halting on both sides: so also may the like number be found in your Church of those that haue plotted against Iesus Christ. Your Cler­gie men which vnder the name of the people of God stirred vp & kindled the persecution among the members of Christ Iesus. Next the poore ig­norant ones, who with their implicite or intricate [Page 139] faith, differ not much from those Romane Pagans: finally those of the middest, who would baptise a marriage betweene the Gospell and the Masse, as the Herodians did with Gentilisme and Iudaisme: And like as the false Prophets and sacrificers a­mong the Iewes did bragge themselues that they had the Law and the key of knowledge: so doe you say De constit. Can. licet. in 6. Articulos soluit, Synodum (que) fa­cit generalem. that the Pope hath all manner of know­ledge inclosed within his breast: That it belongeth vnto him to giue authoritie to the holy Scripture: That the Decretals are in the same rancke with the Scripture, and that if any person doth attempt a­gainst them, his sinnes shall neuer be remitted vn­to him: That ^d we ought deuoutly to leane and rest vpon the constitutions and determinations of Councels, which are composed of the Doctors and sophists, whom your Bishops carrie at their arses: That the Bishops are not Counsellers but Iudges of the Scripture: to be briefe, That Extrauag. de vsu pallii ad honorem. Durand. rat. lib. 1 rub. de Ministris & ordinib. Ec­clesiae. Bellarm. lib. 1. de Conc. cap. 18. Durand. vt sup. the Pope is Caput (you will know your owne babling) omnium Pontificum, à quo illi, tanquam à capite mem­bra, descendunt, & de cuius plenitudine omnes accipi­unt. Hic est ille Melchisedech, cuius sacerdotium non est caeter is comparatum. And when will you leaue off doting?

CHAP. VI. Of ceremonies.

YOu brag and boast your selues so much of the reading of the Fathers: and why doe you not call to remembrance that which S. Epistola 11. Hierome writeth; That such as obserue the Iewish ceremonies haue fallen into the snare of the Deuill. And the greater part of your Popish ceremonies are they not from the Iewes? They are so much reuerenced, that it were a mortall sin to reiect the smallest of them: howbeit your owne Canons Can. illa. dist. 12 Can. omnia talia. dist. 12. Can. regulae dist. 29. Can Clericus. dist. 41. Can. si quis. dist. 30. teach that ceremonies may be changed; That it must be holden for a thing indifferent, that is not against the Catholicke faith, neither yet a­gainst good manners; That such customes as haue beene brought in, according to the diuersitie of times, of wits, or of places, ought to be cut away whensoeuer opportunitie is offered: the reason being annexed thereunto; which is because they oppresse religion with a seruile burden, which the mercy of God will haue to be free in the celebra­tion of a few sacraments, the same being most per­spicuous and euident. Wherefore then doe you ouerlode the Church with this burden so weigh­tie? Wherefore, I say, doe you restore againe those Iewish ceremonies already suppressed by the truth of the Euangell? Why doe you not content your selues with the Apostolicke simplicitie? How well did S. Gregorie Aduersus Iu­lian. oratione secunda. Nazianzene say, That God ought [Page 141] not to be honoured by outward ceremonies, but by the puritie of the soule, by the ioy of the Spirit, by heauenly meditations, which are the lampes that giue light vnto the whole body of the church. And what would S. Austin say if he were aliue a­gaine, and did behold this great masse of ceremo­nies, wherewith the poore soules are ouerburden­ed and smoothered? Truly he should haue cause to renew his complaints, which, while he was yet aliue, he left vnto vs in his admirable Ad Ianuar­epist. 86. writs. And would to God that S. Bernard. e­pist. 91. Bernards wish were in your hearts and mouths, who desired to see a good Councell, wherein ceremonies and traditions might not be stubbornely defended, nor supersti­tiously obserued. But let vs returne to your Church representatiue.

CHAP. VII. Of Cardinals.

AND from whence shall we say that your Cardinals are come? Those Cardinals, I say, who being pickt out of the order of great Lords doe exhaust and emptie Kingdomes through their vanities and superfluities? You shall peruse that which the venerable Cardinall of Cam­bray Lib. de refor­mat. Eccles., and one of your French men, to wit, Nico­las de Clemang is Lib. de ruina & reparat. Ec­clesiae. haue written, as likewise the Councell Sess. 41. of Constance, which proponed a refor­mation: [Page 142] I will be content here to produce onely Andreas Barbatius, who in a little Treatise-that he compiled of the beginning of Cardinals, doth at­tribute the same vnto that which is written 1. Sam. 2., Do­mini enim sunt cardines terrae, & posuit super eos or­bem: which was said before by the Canonist Osti­ensis. And what is it to corrupt the Scripture, if this be not? Behold then your Church replenished with Sacrificers, with Leuites, and other officers: who keepe their ranckes in the Chauncels of your Temples, and sing their course about, one after an­other (a manner of doing which they attribute Ioseph antiq. Iudaic. lib. 7. to King Dauid) although the primitiue Christians did sing together.

CHAP. VIII. Of Sacrifices and Altars.

WHat doe you lacke more but sacri­fices and altars? We say indeed that our Lord being Sacrificer after the order of Melchisedech, hath left no sacrifice to be reiterated for the remission of sinnes, hath ordai­ned no Sacrificers after him to offer him vp: but Bishops and Pastors indeed to minister his Word and Sacraments vnto vs, the seales of the promi­ses contained in the same, who by a translation, but not properly may be termed Sacrificers, and their charges and offices sacrifices, but after the [Page 143] same manner that S. Paul sayth, That he sacrificeth the Gospell, that the Fathers say that to preach the Gospell is the worke of a Sacrificer. And what say you? As in old times the Church of Israel had a sacrifice, which was offered vp euery day: so al­so you boast your selues, that euery day in your Masse, you offer a propitiatorie sacrifice without bloud, for the sinnes of the quicke and the dead. Verily I confesse that you differ from the Iewes, in so much as you sing not your Masses at night, vn­lesse it be at Christmasse in the mid-night, and in some extraordinarie case, and by the Popes dis­pensation: But you cannot deny that you haue framed your Masse after the Leuiticall morning and euening sacrifices, and your Sacrificers after the manner of those that were established in the auncient law: although you ought not to be ig­norant, speaking of Sacrificers as they are taken properly, that among Christians there is none, be­cause there is no more sacrifices according to their proper signification. If by sacrifice we vnderstand [...], euery holy worke, behold then we a­gree: But it is certaine that the faithfull are such according vnto S. Peter 1. Pet. 2., by powring forth their prayers, and consecrating their liues vnto GOD through Christ Iesus. And at what gate then, or rather at what window did the Masse enter into the Church? You borrow it from the Hebrewes, and for so much as you haue red in the holy Scrip­ture Deut. 16., Missah nidbath iadecha asher titten caasher; You thinke verily that you haue found out some warme and sunnie place of refuge for your Masse, [Page 144] euen as if the Masse could be that homage, which the people by Gods ordinance did offer once in the yeare, of the first fruits euery one according to his meanes, and as the Lord had blessed him. All such Hieronym. Paulus Fagiue in vers. Chal­daica. Arias Montanus Paguinus in Thesau. Munsterus. Rabbi Abrah. in suis comment. as are skilfull in the Hebrew tongue haue vnderstood by this word a voluntary oblation out of their owne hands, such as pleased them best, ac­cording to their faculties and meanes. To build then vpon this place of Moses, that pretended sacri­fice, is no more to the purpose, then if a stage play­er would proue and confirme his odde pranks and souple trickes, by the same place of Scripture. The desire that I haue to be briefe shall stop my pen, and I shall be content to shew vnto you that the Sacrificers of the new couenant are but Stewards of the word, and of the Lords Sacraments, for as much, sayth Passim. Saint Chrysostome and Gregorie Na­zianzene vnto vs, as by the sword of the word of God, they doe sacrifice and offer vp the people to God: wherefore it followeth from thence that we haue no need of materiall altars. There Minutius Fe­lix in octauiano. Optatus M. Le­uit. lib. 6. was no altars in the primitiue Church, but tables onely, appoynted partly for receiuing of the offerings, partly for participation of the holy Supper. And what is the vse thereof among you? In the verie text of the Can. Consecra­tionem. §. quali­ter ergo. de Con­sec. dist. 1. Decrees, it is said that the custome of anointing altars, and adorning them with fine knackes, hath proceeded from the Iewes. And be­hold what is written: That if the Iewes who ser­ued onely darke shaddowes and types, haue done it, with far more reason ought we to do the same, vnto whom the truth is reuealed. And thereupon [Page 145] the glosse addeth moreouer this obseruation; re­marke how that there may be good and sufficient arguments grounded vpon the example of Iewes and Infidels. And from whence haue those goodly vessels, iewels, candlestickes, and other ornaments belonging to the altars, beene borrowed but from Iudaisme?

CHAP. IX. Of Priests Garments.

BEhold in your Religion Sacrificers as they are taken properly: behold altars also, not by translation, but after the Iewish manner; where are your Priestly vestures now, to the end that your Priest may not appeare before the altar in your Church with lesse state and pompe, then did the Leuiticall Sacrificer before the altar of the Tabernacle? In the primitiue Walafrid. Strabo de rebus Ecclesiae c. 24. Church the gar­ments were indifferent in the celebration of the mysteries, afterwards they became different but simple: and this simplicitie was corrupted vnder Gregorie, through the imitation of Gentilisme, as we haue declared in the conformitie preceeding: and of Iudaisme, according to Rabanus Rabanus Mau­rus institut. Cle­ric. lib. 1. c. 14. & sequent., who ta­keth the paines to reckon them one by one, which we would set downe here at length, if we were de­sirous to inlarge our Booke. And will you denie that the greater part of the garments which your [Page 146] Priests vse in your Temples, hath beene borrowed from the Leuits and Iewish Sacrificers? All the world perceiueth that the modell of all the institu­tions, and mysteries that you Romish Catholicks haue, is generally framed Vide Ioseph. lib. 1. de bello Iu­daico: & Hiero­nymum in lib. de veste sacerdot. ad Fabiolam. after the paterne of the auncient Israelites (though some of them, I grant, may be soberly and moderatly vsed, so it be with­out superstition) which haue lent you the needle and thread, wherewith your Church hath sowed all those goodly Dalmatique vestures and ierkins of cloth of gold, of siluer and of silke, very richly imbrodered, as likewise the hoods, rochets, cha­nons, furres, miters, and long robes. You Durand. rat. lib. 3. rubr. de indument. ac­knowledge that the girdle that your Priest v­seth, was represented by that which girded the Ephod about; that was aboue the garments of the soueraigne Leuiticall Sacrificer: your Amice Innocentius de offic. Missae. by the miter: your Albe by the tunicle: the cope by that robe that was shorter then the tunicle which was without sleeues, and was put on by thrusting of the head out at a hole that was aboue: that your Crosier staues haue succeeded to the rod of Moses: that the Ioseph. lib. 4. antiq. Nazareans are the authors of your sha­uen heads. And who doth not perceiue here that Iudaisme buddeth out againe in your Church?

CHAP. X. Of Temples.

IN the end, like as the false Prophets in old times cried out; The Temple of the Lord, the Temple of the Lord, the Law shall not depart from the Sacrificer: so likewise to set your idoles to sale, you doe nothing but extoll the holinesse of the places, whereunto the poore superstitious ones doe runne in pilgrimage, witnesse your preachings and writes, amongst others, touching that which you name our Ladie of Loretto, vnto which place you haue made the credulous pilgrimes beleeue, that an image was brought downe from heauen, and that the Angels brought a Chappell through the aire from one place to another, the whole be­ing grounded on a heare say of some superstitious persons. In stead of Salomons Temple, you haue builded a million, following therein the footsteps of the Samaritanes your predecessors, which on euery high place, and hillocke, and vnder euery high tree builded and set vp chappels, altars, and idoles. We are not ignorant what was the vse 1. Reg. 8. of the Iewish Temple erected by Salomon. We ab­horre the abuse, which hauing beene declared by Ierem. 26. Ieremie, he was readie to be condemned to death: and S. Act. 6. Steuen was stoned. In like manner; we detest those superstitions which haue beene brought in, whether it be in regard of the dedica­tions of your Temples, as we shall make mention, [Page 148] or of that which is contained in your oiles, your holy water, your crosses, your reliques, your pup­pets, and such like trash being forged & dreamed according to your good intentions. And what is that, to make a den Math. 21. of theeues of that, which ought to be addicted Jerem. 30. vnto the true seruice of the Eternall? So like as when robberies surprised the place of prayer vnder the Synagogue, Christ Iesus thought it no scorne to returne into the wildernes and enter into priuate houses: so likewise are we pleased to serue God in caues and Church-yards as the primitiue Christians did, rather then to pol­lute our selues by frequēting those places so much prophaned.

CHAP. XI. Of Reliques.

THe Pharisies garnished the sepulchers of the Prophets: so doe you, in decking the shrines and tombes of the Apostles, of Math. 23. Martyrs and other Saints. And when your Popes builded the Sancta sanctorum at Rome in the Church of Lateran, did they not restore againe the holy place which God in old times had ordained in his Temple of Ierusalem, called in the Hebrew language Kodech Kadaschim? Truth it is that the God of hosts, the Holy of Holy did there shew forth his Maiestie, to the intent that he might in­struct [Page 149] his people in the knowledge of his will, and did appoint the propitiatorie to be kept therein, which was a type of Christ: and the tables of the Law, which the Lord commanded Moses to close therein, together with the rod of Moses, and a glasse full of the Manna of the Desert, in token of the fauour which he had shewen vnto them for Christ Iesus his sake, who is the true propitiatorie. In stead of all these, you haue locked within your Sancta sanctorum of Rome (a place whereinto wo­men are not admitted) the fore-skinne of our Sa­uiour, with his slippers, and his nauell, Aarons rod, a glasse of Manna, with another arke of the coue­nant.

CHAP. XII. Of holy Water.

LEt vs come to your holy water. Is it not grounded Num. 5. vpon the imitation of that ho­ly water, which God ordained by Moses, namely, to iudge of the guiltinesse or innocencie of the woman that was accused of adultery? But let vs hearken vnto that which your Durand. rat. diuinor. off. lib. 4. rubr de aqua benedicta. Durandus sayth. This lustrall water according vnto the testi­monie of Pope Cyprian, hath power to sanctifie, ac­cording to that which is written by the Ezech. 36. Prophet: Then will I powre cleane water vpon you, and you shall be cleane: yea from all your filthinesse, and from all your [Page 150] idoles will I cleanse you. A new heart will I giue you, and a new spirit will I put within you, and I will take away the stony heart out of your bodie, and I will giue you an heart of flesh. And I will put my spirit within you. And a little after, the water of aspersion clean­seth. And from thence he concludeth: it appeareth therefore that the aspersion of this water, is a washing vnto saluation, and is fit to wipe away the ordinarie sinnes of men, euen as the ashes of the Cow were in the old Testament. Is not this well concluded? And from whence should Pope Alexander De consecrat. dist. 3. Can. A­quam. the first of that name haue learned this, whom they make the author of the consecration of this water: but from that which was practised in old times by Gods commaundement among the people of Is­rael? He had read that Moses Exod. 15. had taken away the bitternesse of the waters of Mara, and had made them sweete, by causing wood to be throwne therein: That 2. Reg. 5. God healed the Leprosie of Naa­man the Syrian by the waters of Iordan, at the prayer of Eliseus the Prophet: That Ioan. 5. he had giuen to the poole of the sheepe at Ierusalem, the pro­pertie to make him recouer of any diseases what­soeuer, that first stepped thereinto, after the Angel had troubled the water. This sillie man thought Thom. part. 4. quast 71. art. 2. & in Math. 6. that his enchanted water should haue the like force. And although the lustrall water, wherewith the Leuites were purified, was a type of Christ Iesus his bloud: yet notwithstanding, as if this bloud were not sufficient for the purging of the faithfull, he hath ordained this water with the ap­plication of the same vertue, witnesse this ryme, [Page 151] Aqua benedicta sit nobis salus & vita. And let vs see how this iollie Pope De consecr. dist. 3. Can. Aquam. doth frame his argu­ment: if the ashes of the dead Cow, sayth he, being sprinkled among the people, did sanctifie and cleanse them: how much more the coniured water, being min­gled with salt, and hallowed by godly prayers, ought to haue this power to purge and sanctifie the people? So in stead of the bloud of Christ Iesus they offer coniured water vnto the Church. The Iesuite Richeome In his first discourse of miracles. sayth, that you haue the custome of holy water from the Apostolicke institution, yet doth not cite any one place of Scripture. His fel­low Bellarm. tom. 2. pag. 12. of the first edition. Bellarmine is against him in that: for he saith, Nil deesse ad aquam benedictam, nisi diuinam institu­tionem, quominus sit sacramentum. And in the ta­ble of the same Booke at the letter A. Aqua bene­dicta, sayth he, non a Deo instituta est, sed ab Ecclesia, & ideo non est Sacramentum. Seeing therefore that he doth freely acknowledge that this water hath not beene instituted by God, it remaineth to goe and search out the first authors, the rather, seeing that the true Church of God hath kept her selfe well from authorising so great a blasphemie. Now they are made manifest vnto vs by Epiphan. cont. haeres. lib. 1. tom. 1. sect. 9. Epiphanius Bishop of Salamis, to wit, either the Samaritanes, among whom the vse of lustrall water was verie frequent: or the Hemerobaptists, whom he ranck­eth Epist. ibidem. sect. 17. in the fourth sect of the Iewes, so termed; be­cause they washed themselues euery day with hal­lowed water, wherewith notwithstanding you are content to sprinkle your selues onely, abusing im­mediately thereafter the verse of the good peni­tentiall [Page 152] Psalme Psal. 51., which Dauid made in detestation of his adulterie: Purge me with hysope, and I shalbe cleane, wash me and I shall be whiter then snow. Wherein he meaneth of the ceremonies of the Num. 19. Leuit. 14. Law. And what likenesse hath that with your as­persions?

CHAP. XIII. Of the Creame and anointing.

MOreouer you teach all with one accord, that the glorie and luster of your Chrismes and annointings, wherwith the whole Hie­rarchie of your Priests is greased, proceedeth Ioseph. Anti­quit. lib. 6. from no other origine but from the shaddows and figures of the Iewish Law, notwithstanding that Christ Iesus had alreadie abolished them through his comming. I suspect you will alledge Denys, called De caelesti Hie­rar. cap. 4. part 1. & 2. Areopagite, who will haue the composi­tion of the Chrisme to be peculiar vnto Bishops onely: but we say that it was not many ages after, which long after it was brought in, was common to all Priests. The vse of this Chrisme is frequent in your greatest mysteries, and chiefly in the bene­diction of your Agnus Deis, as this braue poesie testifieth Lib. 1. Caeremon. Pon. ti. 7.,

CHAP. XIIII. Of washing of the feete.

CHrist Iesus before he did institute the holy Supper, washed his Disciples feete, willing thereby (according to the custome of the Countrey, and of those dayes in washing the feete of such as they lodged in their houses for nothing, as it may be seene throughout the whole Scrip­ture) Luke 7. to declare what the dutie of hospitalitie and charitie was, euen of the greatest toward the mea­nest sort, as the Apostle also maketh mention, and 1. Timoth. 5. in that sense commaunding vs, to wash one ano­thers feete. But in stead of imitating him after this manner, behold a stage-play as you grossely abuse it brought into the Church, to wash the feete of twelue poore ones vpon Mandy Thursday, as you terme it.

CHAP. XV. Of extreme Vnction.

THe Apostles, as it is to be presumed, follow­ing their masters commaundement, added sometimes vnto the wonderfull healing of diseases an annointing with oile. And behold thereupon a new Sacrament of extreme Vnction, continued and practised so idlely & vnprofitably, after that this extraordinarie gift of healing hath ceased, hauing beene giuen vnto them for a cer­taine time onely, and till the preaching of the Go­spell were furnished with sufficient authoritie a­gainst the greatest vnbeleeuers.

CHAP. XVI. Of the Dedication of Temples.

ANd in the dedication of your Temples doe you not play the Iewes? Let vs giue eare to the reasons that you vse. The Iewes, say the Canons De Consecr. dift. 1. Can. Consecrationem. §. Qualiter. had certaine places, where they sa­crificed, which were hallowed by heauenly and solemne prayers, and offered their offerings to God no where else. If the Iewes therefore, who serued the shadow of the Law obserued this ceremonie, with farre more reason ought we to doe the same, vnto whom the truth [Page 155] is reuealed, and grace is giuen by Christ: namely Durand. rat. lib. 1. rubr de de­dicatione Eccle­siae. to build Temples, to decore them after the brauest man­ner, and to dedicate them through sacred vnction, to­gether with altars, vessels, garments, and other orna­ments. Thereafter it is added: We ought not to cele­brate but in such places as are hallowed by Bishops. You shall acknowledge here, if it please you, your Gratians stile. In the meane time we find no fault with your Temples: we require onely the true vse thereof, to wit, that God may be called on in the publicke Congregation, his word preached and embraced, the holy Sacraments ministred and re­ceiued. For this cause hath Esa. 56. Math. 21. the temple beene cal­led the house of Prayer, for all manner of people generally. Origen Orig. hom. 2. in Exod. also calleth the Temples of the Christians, houses of Prayer. Tertullian Tertul. Apol. cap. 39. sayth, that we doe assemble our selues in the Temple, first for prayer; secondly, to heare the lesson or lecture; thirdly for exhortation, &c. That which we reprehend, is that which hath proceeded from Iudaisme, whereunto Christ Iesus hath put such an end, that the Apostle Gal. 5., comprehending all those ceremo­nies vnder the name of Circumcision, sayth ex­pressely; That if one be circumcised, Christ auai­leth him nothing: so that to gather vp all in one word, whatsoeuer colour of deuotion can be pre­tended, & what antiquitie soeuer can be alledged, all those fopperies, wherethrough by little and li­tle the true seruice of God in spirit and veritie, hath beene transformed into a most hideous foolish­nesse, are not onely to be reiected as friuolous and vnprofitable, but also to be abhorred: for hauing [Page 156] degenered first into superstition, and finally into a detestable impietie. And I will aske you, where is there any Churches in the Popedome that are dedicated vnto Christ Iesus? It is to Angels and Saints that they dedicate them, vnto whom they addresse their prayers, their sweete incense, and such other seruices belonging to God alone.

CHAP. XVII. Of Traditions.

AS touching traditions, vnder the name whereof so many superstitions haue beene by little and little brought into the Christian Church, and are so stoutly defended at this day, that you dare euen terme them Apostolicke, doe you not follow in the introduction thereof, the pa­terne and modell of your fathers the Iewish Rab­bins and Pharisies? As in Math. 23. that they bind heauie burdens, and grieuous to be borne, and lay them on mens shoulders, but they themselues will not mooue them with one of their fingers: for so much as they doe all their workes to be seene of men, for that they keepe the keys of the Kingdome of Heauen, and they them­selues goe not in, neither suffer they them that would enter, to come in: for Mark. 12. Luke 12. that they proclaime by sound of trumpet their fasts and abstinences: for that they make their Philacteries broad, and would appeare outwardly to be very worshipfull Saints, and are nothing within [Page 157] but whited Sepulchers. And then your Doctors, whom you call Magistros nostros: haue they not borrowed their titles from the Iewish Rabbines? Of whom our Sauiour speaketh Math. 23., that they loued the greetings in the markets, and to be called of men, our Master. Your ordinary bragging is, that you haue no tradition or custome, which is not of ten or twelue hundreth yeares standing: and we grant to you a farre longer time, to wit, that you haue of two or three thousand yeares standing & aboue, such as are those which you haue borrowed from Gentilisme, and retained of Iudaisme. And ought they to be the more embraced for that respect? By the contrary, as one of the auncient Fathers sayth, an old custome is an old errour, and ought so much the rather to be abolished.

CHAP. XVIII. Of Transubstantiation.

LEt vs come to Transubstantiation. Al­though this word with the doctrine annex­ed thereto be new (for what Doctor of the primitiue Church hath written that the consecra­tion is perfected by the vertue of these words, hoc est enim corpus meum? Neuerthelesse to the end that you may set the same to sale the better vnto the people, as good and vpright antiquities, you make them proceede from the Iewish Rabbins, [Page 158] euen as if they had euer dreamed thereof. Rabbi Moyses Hadarsan writing vpon this verse Galatinu de arcanis Cat [...]l. veritatis lit. 10. cap 6. Gabriel Biel in expositione Ca­nonis lect. 4. of the 136. Psalme. Lord thou giuest foode vnto all flesh, speaketh in expresse termes these words; This text agreeth well, with that which is written in the thirtie fourth Psalme. Tast you and see, how gracious the Lord is: for the bread and meat which he giueth vnto euery one is his flesh, and by eating thereof it is changed into flesh. Are not these very goodly consequences? No otherwise then witches doe milke a Bucke, or the haft of an axe. Although this Iew meaneth that all manner of foode is changed into the flesh and bloud of the person that eateth it, through the digestiue power and facultie, yet you would haue gathered your transubstantiation from thence; as likewise out of this text of Genes. 49. Galat. lib. 10 c. 16. de arcan. Ca­thol. verit. Garetius de prae­sentia corporis Christi ciass. 9. alleg. 1. Moses, where Iacob foretelling in the agonie of his death, what should happen vnto his children, addressing his speech vnto Iuda the fourth in order, speaketh these words: He shall bind his asse foale vnto the vine, and his asses colt vnto the best vine; he shall wash his gar­ment in wine, and his cloake in the bloud of grapes. His eyes shall be red with wine, &c. And what man­ner of conclusion can we draw out of these words, but that they are figured and hyperbolicall, where­by is signified the great plentie and abundance of wine and milke that was to be in the land of Iuda at the deuiding thereof? After this manner hath the whole antiquitie vnderstood it, and neuerthe­lesse you would corrupt and peruert the sense thereof, vnder the authoritie of Rabbi Cohana, who by the asse hath vnderstood, say you, the Messias, [Page 159] into whose body and blood the wine was to bee transubstantiated. In conscience; is this to speake reuerently of the holy Sacrament? Ought you not to be ashamed of such conclusions? But how should you be so, sith you haue no brow?

CHAP. XIX. Of the eleuation of the Hoste.

IN the old Testament there was some peace offe­rings which they vsed to lift vp on high, a cere­monie that signified the eleuation of Christ on the wood of the Crosse. And may it not be from thence that you haue learned to lift vp high the round Host after your consecration? Howsoeuer it bee, your Doctors know not whereof to take holde, whether in regard of the signification of this eleuation of the Hoste; or for that of the Cha­lice, seeing as yet they haue not determined whe­ther it ought to be lifted aloft couered, or vncoue­red. And let vs see how well they are versed in the Scripture. Some Gerard. Lirich. lib. 3. doe attribute this manner of doing vnto Dauid, of whom it is written in these words, naughtily translated out of the He­brew, Et ferebatur manibus suis: whereas the text beareth that he behaued himselfe like a foole among the hands of those that would haue taken him. Duran­dus Durand. lib. 4. de sexta parte Canonis. Ioa. 12. will haue this ceremonie to be grounded on that which is written: And I, if I were lift vp from [Page 160] the earth, will draw all men vnto me. Another Lin wo [...]dus de celeb. Missae. that he may the sooner haue done, writeth that the Pope hath so decreed, and hath also granted many indulgences vnto those that shall worship the Hoste, considering the great miracles that haue beene wrought, which neuerthelesse one Alexand. Hales 4. quaest. 53. in 4. art. 3. of your schoole-men, being of a better conscience, spareth not to say, that they haue beene deuised by the Priests, that they might terrifie the people the more, and keepe them vnder the yoake of this be­leefe, in stead of teaching them to worship one on­ly God. S. Paul speaketh nothing of this adora­tion, neyther yet is there any mention made throughout the whole antiquitie. And what hold now might Arrius, Eutiches and others take of you if they were aliue againe?

CHAP. XX. Of Incensing.

THe perfuming with sweete incense was very frequent in the Church of Israel: and was likewise an institution of God. But the Le­uiticall seruice being suppressed, why haue you restored it againe? Yet if you did vse the same simply, the sinne would be the lesser: but when as you craue of God that in recompence of the Franckincense he, would bestow on vs the riches Liturg. Basil. pag. 60. of his mercies and compassions, the gifts of his Liturg. Chrysost. page 85. [Page 161] holy Spirit, is not this to attribute the remission of sinnes to the incense? Likewise in the liturgie that is attributed vnto S. Iames, you pray to God that he would receiue the same, and bee pleased there­with for the same purpose.

CHAP. XXI. Of kissing of the Bishops shoulder.

IT is likewise a custome among you, that the Bishops Masse being finished, which is sung with greater state then the ordinary ones are, to kisse the Bishops shoulder. Behold what your Doctors say, the one a Pope Innocent. lib. 5. cap. 13. de offic. Missae., and the other a Schoole-man Durand raciō. lib. 4. part. 4.: to wit that by this kissing of the shoulder, is signified that the Bishop is that Pon­tife, vnto whom, according vnto the figure of the Law Isa. 9., the right shoulder of the holesome peace offerings belonged, and whose domination is laid vpon his shoulder. And who would not laugh at these so subtile and feriall allegories?

CHAP. XXII. Of Lights.

THe like may bee said of lights. God com­manded in his law: the Leuit. 6. fire vpon the Altar shall burne thereon, and neuer be put out. And what did that signifie, but that the fire that consu­med the holocauste, was a shadow and type of the afflictions and torments, whereby the body of Christ was consumed because of our sinnes? And the perpetuitie of this fire Of the My­sticall sence of lights. see Durand. rat. l 6. rubr. de bened. baptis. & rub. de 7. diebus post pas­cha. what else did it signifie, but a perpetuall enioying of the fruits proceeding of the afflictions and torments aboue mentioned, which the faithfull doe suffer? And how can you gather your lights and torches from thence? To be briefe, wee will not insert here that which your Canons Of the My­sticall sence of lights. see Durand. rat. l 6. rubr. de bened. baptis. & rub. de 7. diebus post pas­cha., and one of your Schoole-men teach, Extrauag. de celeb. Missae cap. finis. who would set this Marchandize to sale as vp­right wares,: we shall say onely that the ceremo­niall Durand. rat. lib. 4. rub. de ac­cessu, &c. Law, hauing beene a pedagogue vnto the Fathers, to leade them vnto the contemplation and taking hold (among those shadowes) of the light of the truth, which Galat. 3. Heb. 10. is our Sauiour Christ Ie­sus, it is folly, yea, impietie to restore them and bring them in vse againe, seeing that Christ Iesus hath suppressed them.

CHAP. XXIII. Of Celibate.

AS for singlenesse of life, you are directly commanded the same: concubinate is al­so permitted among you: which is so farre from being excluded from the Church, that it is euen admitted vnto the holy table, witnesse your decrees Can. Is qui. dist. 34. ex Conc. To­let. Can. 17. Canon. Christia­no. dist. 34. Can. tenere dist. 31. drawne out of some councell. But to the end that you bee not letted for lacke of proofes, one of your Popes hath made prouision, and hath grounded his chastitie vpon that which the Lord spake Leuit. 20., Sanctifie your selues therefore, and bee holy, for I am the Lord your God: as if holinesse did con­sist onely in celibate. Wee shall adde vnto the premisses, that celibate proceeded from the Esse­ans, a very famous sect among the Iewes: and not only celibate, but Monachisme also, whereof the Monachisme. statutes are altogether conforme to the rules of the Esseans, as it may be seene in Eusebius Euseb. lib. 8. Euang praeparat..

CHAP. XXIV. Of the Iubilee.

GOD did institute the Iubilee for the liber­tie of slaues, for the abolishing of debts, and for restoring againe of those that were put [Page 164] from the possession of their fathers inheritances. And although that litterally this institution be­longed to the policie of Israel, as well for the pos­sessions, as to vphold and keepe the distinction and separation of their of spring, which otherwise might haue beene confused: yet so it is, that this ceremonie aymed a little farther, to wit, at Christ, who is the end and scope of the Law, in whose person there is full libertie and ioy promised and giuen to vs, which the faithfull shall inherit after the painefull trauels of this life. And why doe you prophane with your pretended Iubilee, this holy figure already accomplished by our Messias? We haue spoken therof in the conformities which are betweene you and Gentilisme, here wee shall adde onely that you set vp Iudaisme againe, and that you attribute vnto the golden hammer, wherewith the Pope beateth one of the gates of S. Peters temple at Rome, called Holy, at the be­ginning of the Iubilee; that which appertaineth vn­to the blood of Christ Iesus, and not to any other, to wit, the remission of sinnes. And finally, the doctrine of the Iubilee importeth as much, as if the blood of Christ were of smaller worth at one time then another.

CHAP. XXV. Of the conception of the virgin Mary.

YOu keepe holy the feast of the conception of the virgin Mary, and beleeue that shee was conceiued without originall sinne, an opini­on grounded vpon the Thalmud of the Rabbins, and principally of Rabbi Iuda, the sonne of Simon; In the booke called the Ex­position of My­steries. who saith; that the matter whereof the mother of the Messias was to be engendred, was created be­fore Adam had sinned, and was thus preserued in a little boxe from generation to generation, with­out any spot or corruption: and gathereth these misteries out of the words of the Psalme: O Lord Psal. 80. looke downe from heauen, and beholde and visite the plant, that thy right hand hath planted. And why haue you not learned of S. Bernard that shee ta­keth no delight in those counterfeit honours? Bernard Epist. 174. Which hee speaketh of purpose of the feast of the Conception; and of Origene, That her chiefe ho­nour is to bee saued, iustified, and redeemed through the blood of her sonne. And your idola­trie by the contrary hath mounted vnto such blas­phemies, as to attribute vnto the virgin Mary, and to transferre vnto her in all your Offices, all what­soeuer the Prophets and the Psalmist spake of God, and of Iesus Christ. O Lord, how long?

CHAP. XXVI. Of the Lymbus.

EVen to the Lymbus the antichamber of hell, haue you stretched forth your armes, that you may draw from thence the traditi­on of those master Carpenters, the Cabalists, or the Thalmudists. And such as are versed in the reading of their bookes, know, how that they be­leeue Mareionē etiā ex parte sapit il­lud dogma, quo patrum animae in inferis dicuntur fuisse, teste Ire­naeo. l. 1. c. 29., that the Patriarches and others the first Fa­thers are still lodging there, and looking for the comming of their Messias. And doe you know where they haue found the Godmothers of this building? Euen at hand in the booke of Ecclesi­astes Eccles. c. 7. v. 17., which saith: That there are some iust men who perish in their iustice. Is not this to ground the borders and suburbs of hell vpon a place, which neither farre nor neere approcheth any waies vnto this Thalmudicall exposition? We are not ignorant what your proofes are concerning the Lymbus, and chiefly how you haue caused wrest that place of S. Peters 1. Pet. 3., which is so much chatted among you, toward that side. Howsoe­uer the matter goeth, yet it is wonderfull, that you haue thus stumbled, and that so long agoe: sith it appeareth manifestly that the Apostle speaketh not there of the old faithfull Fathers, but contrari­wise of the vnfaithfull: for example whereof hee bringeth forth those that perished in the flood, be­cause they would not hearken vnto Christ Iesus, [Page 167] that preached vnto them spiritually by the mouth of Noah.

CHAP. XXVII. Of the Law.

YOu haue that also common with the Iewes, who were euill taught, and thinke that the doctrine of the Gospell abolisheth the Law. For to what end tendeth the calumny of your Sorbonique Doctors and Iesuites, against the Christian Church, in accusing her that shee hath a­bolished good workes, and made way vnto all manner of disorder? Indeede we say after S. Paul Rom. 3. v. 27. Galat. 2. v. 16. that we are iustified by faith in Iesus Christ, and not by the workes of the Law: and concerning the morrall law, as Gal. 3. v. 19. it killeth vs in regard of vs that are transgressors thereof, for whose instructi­on it was giuen: so Rom. 3. v. 30. also wee are iustified through the same in Iesus Christ, as in him that hath payed the debt which the law required of vs: and hauing fully accomplished Galat. 3. v. 13. 2. Cor. 1. 20. and ratified all the promises thereof in all those that beleeue. And what is to be seene there that is not Apostolicke? And when you say that you are able to fulfill Gods law, are you not like him that vaunted himselfe that hee had fulfilled all the commandements euen from his youth head? Is there not a fine harmony be­tweene you and that proud bragging Pharisie? [Page 168] We beleeue better: to wit, that the regenerate man cannot fulfill the law of God, the same not­withstanding being iustly required at his hands, because it is iust in it selfe, and because it was gi­uen vnto the first man, while hee was yet in the e­state of innocency, and fell afterwards through his owne fault from all abilitie to fulfill the same, and we all in him. From thence it is that S. Austin August retract lib. 1. cap. 19. saith to vs: Who is he that is able to accomplish the Law in all points, but he by whom all the commandements of God are fulfilled, that is to say Christ Iesus? And a little after Aug. de verb. Apostoli. serm. 13: But all the commandements are thought to be fulfilled, when that which is not fulfilled is par­doned. And so speaketh hee in more then a hun­dred places Augustin. de perfect. instit. ra­tiocin. 6. in Ioa. tract. 3 cap 9. Despiritu & li­terae cap. 9. Ambros. lib. 9. E­pist. 71. & 73. Prosp. Aquit. in Seut. 34. in Epi­gr. 43. in Psal. 118. Bernard in Can­tic. serm. 50. And S. Ambrose, Prosper Aquitan­nus, S. Bernard and all the Fathers. To what pur­pose then your Pharisaicall pride and disdaine here to disanull the effect of the Crosse?

CHAP. XXVIII. Of Iustification.

ANd concerning Iustification, like as the Iews being euill aduised, did teach, that man was iustified by the workes of the Law: so like­wise you attribute iustification before God vnto the merits of good workes. And that which you acknowledge touching the merits of the death of Christ Iesus, is by you so restrained and tyed to [Page 169] that which precedeth Baptisme, that the satisfa­ctions of men are much esteemed, and valued at an high rate, as all your bookes doe testifie. And if some of you doe at any time presse to speake of of Christ Iesus and of his vertue, it is done with so much ignorance and sophistry, that it is perceiued incontinent, that as yet you haue not learned to renounce your false and counterfeit righteousnes, to the end that you may destroy that, which is in Iesus Christ.

CHAP. XXIX. Of opus Operatum.

FVrthermore like as the Iewes, who were Iewes onely in name, were contented with the letter without the spirit, that is to say, they thought that they had deserued much, if with their bodies and lips they had drawne neere to the temple, to the sacrifices, the sacraments, without faith or any true repentance: for which cause they were bitterly checked by the Prophets. In like manner your Doctors haue made the poore su­perstitious people beleeue, that to bee present at diuine seruice, to rehearse certaine words without vnderstanding or deuotion in the minde, to be pre­sent and behold their sacrifices and sacramentall signes, were, as many meritorious workes, al­though they had beene without all deuotion and [Page 170] inward feeling, euen like to a stone or a logge of wood. So grosse an errour and so preiudiciall vn­to spirituall and euerlasting life, as if one should teach such persons, as are diseased of any bodily and mortall disease, that it should be sufficient for them to trust to the Physicians skill, and to the Apothecaries boxes, not knowing what they were, or taking any receipt: or as if one should say to a poore hungry man, that (if he would be filled) it should be sufficient for him to relie on those that make good cheare, and neuer to tast one bit in the meane time. Let vs learne therefore by the con­trarie, that the true faith of Christians is not an in­definite and confused imagination, and is not to beleeue by an Atturney, but to vnderstand the fundamentall heads of Christian Religion.

CHAP. XXX. Of Feasts.

TOuching your feasts, doe you not say that they are after the imitation of the Iewes, which obserued and kept holy the feast of Iudith, and of the Machabees that did institute one, which Christ Iesus found to be still in request in his time, and did celebrate the same. But you re­marke not that those were instituted to giue thanks vnto God, and to put the people in minde of their deliuerie from the plots and conspiracies of their enemies, being indifferent and belonging onely to [Page 171] order, and not imposed on them as lawes for the necessitie of Gods seruice. Your feasts are after an other manner, sith they are ordained, commaun­ded, and practised to bind the conscience, euen as if the necessitie of religion did require such things. And why haue you taken away the libertie of the choise of dayes, that was in the primitiue Church? Socrat. hist. tri­part. lib. 9. cap. 38 Moreouer, the feasts of the Iewes were ordained onely in the name of God, without idolatrie and superstition: yours are full thereof, and are hal­lowed in the name of Saints, male and female. I could amplifie my speech vpon that shamefull controuersie, that rose among the Esterne and Westerne Bishops, concerning the feast of Easter, which had caused a great schisme in the Church, if it had not bin preuented by the learned Ireneus, Bishop of Lyon against the imprudencie of Victor the thirteenth Bishop of Rome: I will be conten­ted onely to admonish you, that it should be bet­ter, to eschew such a multitude of feasts full of su­perstition, and preiudiciall vnto the estate of the Common wealth, and to content your selues with that which that great Ignatius writeth, who recom­mended earnestly Sonday onely vnto the Christi­ans, Ignat. epist. ad Magnesios. which the Councell of Caesarea proued by the holy Scripture, whereinto the Sabboth was chan­ged: or else if you goe about to celebrate any no­table history of our Lord, and that it be thought fit and expedient for edification to doe so, to con­tinue such feasts till Sonday, without relying on the Monday or the new Moone: which is to bring in a Christianisme both Iewish and lunaticke.

CHAP. XXXI. Of Tithes.

THe Tithes that are so seuerely exacted by your Ecclesiastickes they are grounded (I confesse) vpon Gods law. It is true indeed that the Church of Israell, the Sacrificers and Le­uites, who were consecrated vnto the seruice of God, were nourished therewith as with Gods por­tion and due, and the poore also maintained. For this cause did the Prophet Malachie accuse them of sacriledge that refused to pay the same. From this place you borrow the subiect of your Epi­phonemes against those that faile in this dutie, and that rightly, if you did rightly vse them. And if your Pastours were lawfull, and truly called in the Church, we should acknowledge that they, in sowing of spirituall things, ought to reape carnall things: and that as faithfull labourers they were worthie 1. Cor. 9. of their wages, as the Lord vnder the Law ordained Leuit. 19. for Leui: But seeing the calling of your Doctors is vnlawfull and vncleane, they cannot deny that they are much like vnto the Pharifies, to wit, reauers: and like vnto the Iewish Sacrificers, deuouring 1. Timoth. 6. the people like bread: which the Prophets reproached vnto them, where­as they ought to haue beene contented with their food and apparell. And first auarice, and them am­bition hath pushed your Church representatiue so farre, that shee hath vsurped Marsil. Patau. in defensor. Pacis part. 2. c. 25. Lordships, King­domes [Page 173] and Empires, yea, and after such manner, that she hath forgot the care of soules, and spiritu­all affaires.

CHAP. XXXII. Of Iurisdictions.

LIke as you haue stretched forth your hands, vnder the pretence of spirituality, vpon King­domes and Empires, guarding your selues with the donations Can. Ego Lu­douicus dist. 63. of Constantine and Lewes the meeke, though false and supposed, as the most learned through many ages haue remarked: so likewise your Ecclesiastickes haue vsurped the laymens inrisdiction, and haue drawne vnto them all sorts of laymen, euen in Prophane matters. And what is their reason? It is because the soue­reigne sacrificer of the Law, say they, was supreme head ouer the iurisdiction not onely spirituall, but temporall also. And vpon this brused reede, haue they setled this goodly temporall iurisdicti­on, which they haue appropriated to themselues, euen aboue all Kings, and Potentates of the earth. But if they had put on their spectacles right, they should haue found in the Exod. 18. ver. 13. & 21. Num. 15. v. 33. Leuit. 24. v. 11. 2. Chron. 19. vers. 18. Scripture, that these two iurisdictions were distinguished, and commit­ted to seuerall hands: the Iudges, Princes & Kings being the heads ouer the temporall which they ru­led: and the Sacrificers iudged of things that were [Page 174] cleane or vncleane, and of other matters meerely holy and spirituall. And Deut. 17. v. 8. if any thing was de­maunded at the mouth of the Sacrificers and Le­uites, it was not in so farre as they were Iudges, but that they might learne of them the true vse and meaning of the Law in doubtfull causes.

CHAP. XXXIII. Of Irregularitie.

IT were to enter into a labyrinth to goe finde out all the ceremonies that are obserued in your degradations. And one of your Church­men being degraded by the Bishop, is at that same very instant deliuered into the hands of the secular power, that he may be cōdemned to die. If I shuld aske why the criminall is not iudged by the Eccle­siastickes; they will answere me that it is done to shun irregularitie. But is not this the same that was practised in the Iewes time, who would not enter into Pilates house, fearing that they might be de­filed, and letted from eating of the Passeouer?

CHAP. XXXIIII. Of Vailes and other furniture of the Church.

WE must returne vnto that which you vse in your Temples. That vaile rent asunder at the death of Christ Iesus, did shew vnto this wretched people of the Iewes, that at this time there is neither sacrifice nor Sacrificer, neither altar, nor temple. And by the renting thereof, he would declare that the elect may search euen into the secrets of Gods councell touching their saluation. And you not being con­tented with the signification of so excellent a mi­racle, haue set the vailes vp againe in your Cathe­drall and Collegiat Churches, chiefly in time of Lent, as if the Christian people ought to be letted from beholding of the Sanctuarie, that is to say, from the knowledge of eternall life through Christ Iesus. And in this doe you not patch together a­gaine that vaile which in old times was rent asun­der from the toppe to the bottome? So many Iew­ish ceremonies as you haue brought into Christi­anitie, are as many vailes sowed and patched toge­ther. And say now that you are not like vnto those wretches, which in the Apostles time would haue ioyned the vaile together againe, by a coniunction of the Gospell with the regall ceremonies, and of circumcision with Baptisme. Your holy water, those vessels altogether bias, those Priestly gar­ments [Page 176] whose number is infinite, those burning lampes and lights, the Chrisme, your annointing with oile, and other infinite abuses that are to be found among you, are as many additions of new vailes and sacraments which you haue inuented. And whatsoeuer antiquitie you can alledge, yet so it is that you cannot purge your selues of Iuda­isme, or deny that you haue relied on those cere­moniall Lawes, which you ought to haue banish­ed euery one, as we may perceiue, that this vaile is not halfe rent, neither the third or fourth part thereof onely, but from the top to the bottome.

CHAP. XXXV. Of the Purification of Women.

IN the end haue you not borrowed also from the Iewes the purification of women that rise Leuit. 12. out of child-bed? Truth it is that this ceremo­nie ordained by God, did lead them vnto the con­sideration of the greatnesse of their sinne, which defileth the conception and birth of the child, e­uen as it defiled the first Parents. This was ordai­ned onely for disciplines cause, and this vnclean­nesse was onely simply ciuill, during which the woman was bound not to come vnto publike as­semblies, whereinto shee was admitted afterward, hauing satisfied the Law, which commaunded to offer a lambe, or a paire of turtle doues, or doues. [Page 177] You by the contrary thinke that the woman is in the power of Sathan, so long as shee is in child­bed, and that shee hath need of tapers, which you terme hallowed, of coniurations and other pray­ers for her deliuerie. These are your goodly pre­tenses: but as for me, I beleeue that these ceremo­nies haue beene inuented and practised, for the o­pinion which you haue conceiued that marriage is an vncleane thing, which in old times your prede­cessours the Manicheans, the Adamians, the Hie­racites did in like manner, who likewise named themselues Apostolicks. It is enough my Masters, and we should neuer haue done, seeing that the a­buse of the Iewish ceremonies hath growne so far, that the whole outward seruice of God is changed into a Leuiticall Religion, after such manner that it seemeth that the order of Aaron and his subal­ternes, hath yet still the administration and rule o­uer the house of God here beneath: an order, I say, which was abolished by Christ Iesus our soue­reigne Sacrificer, who hauing taken on him the charge of his Fathers house, hath really shewed vnto vs the true meaning of all those shadows and figures of the Law, and through offering vp him­selfe on the Crosse once for all, and neuer to be re­iterated againe, hath freed vs from that bondage, and hath made open the passage vnto the euerla­sting Sanctuarie.

CHAP. I. Of God.

YOu are not ignorant (Sirs) that there is but one maker of all, cre­ator of all. Moyses speaking vnto the Is­raelites, exhorteth them to giue eare vn­to him, and saith that the Lord their God is the onely God. The principalitie of man hath a certaine analogie and correspondence with the diuine power. All things are delighted in this vnitie: and in truth S. Hie­rome Ad Rust. Mo­nach. Manicheans. bringeth forth some notable examples. Yet notwithstanding the Manicheans haue made two [Page 180] infinite beginnings, although it be impossible that any other infinite thing can bee together with God, in Thought, Will, Might, Goodnesse and Essence. If there were two beginnings, the one might destroy that which the other had wrought, both twaine should possesse each other, and by possessing should also borrow one from the other, as being imperfect. If there be two, which of the two hath made this World? Who hath gouerned it? If the one ruleth, what doth the other? If the one hath made this world, and the other ruleth it, how hath this ruler entered into the house which is none of his? Wee will conclude therefore, that there is but one God, but one beginning onely. And although the heresie that maintaineth the contrarie is not embraced generally of you all, yet Austin Steuchus famous among your Doctors, hath written Insua Cosmo­paeia in principio Geneseos. that the Empyreall heauen is coe­ternall with God. If it be so, behold two Gods in your Church, as well as among the Manicheans. For that which hath no begining, is God. The con­sequence followeth: seeing that the Empyreal hea­uen is eternall, it is God. You will obiect vnto vs that all doe not agree with Steuchus. This may be true: but where doth the Pope censure this mat­ter? Where is the scraping out hereof in your In­dex Expurgatorius? Truely this silence maketh vs suspect that in holding your peace, you haue all a­greed with him therein. And if any of vs had spo­ken and written so, what tempests, what thun­drings should we haue heard ouer our heads?

CHAP. II. Of the body of Christ Iesus.

ANd how haue you spared the body of Ie­sus Christ? You haue deified Idem sentiebat Valentineanus vt est apnd August. har. 11. & Da­masc. de haeres. the same by making it inuisible, altogether spirit, with­out place, without dimensions, and to bee in all places wheresoeuer any sacrifice is offered after your manner. This is to make the body of Christ with the Eutichians Leo epist. 96. equall with the diuinitie: for Euticheans. to be in diuers places at one moment, and to bee euery where are the markes of diuinity: What? Haue not Marcion and the Manicheans Epiph. l. 1. tom. 2. haeres. 24. Basilides. taught Marcion. Manicheans. that the body of Christ was but counterfeit and phantasticall? Basilides followed their footesteps. This is the same that you teach vnto your flocks. And that body hid (according to your doctrine Bellarm de Eu­charist. lib. 1. c. 2. & lib. 3. c. 6. & omnium Ponti­ficioruus similis est coniuratio.) vnder the accidents of bread and wine in the Eu­charist, can not stand, but through a phantasticall doctrine in an imaginary body. And what man­ner of body, I beseech you, which is voide of all its owne qualities, and essentiall properties? Eue­ry true body is in some place, is furnished with its owne dimensions, otherwaies it is not a body. It belongeth vnto you therefore to bee aduised, by what means you may escape and purge yourselues from Marcionisme and Manicheisme. You con­fesse that Christ is in heauen contained within a place, and that hee is likewise in the Sacrament of the Eucharist, but without any place: is not this [Page 182] as much as if you had said, that this sacramentall body is more glorious, spirituall & heauenly, then the body which is in heauen, and is glorified by the Father? Herein you agree with the Hereticks called Helcesceans, who maintained that there was Helcesceans. many Christs, or at least two; whereof the one Theodor defa­bulis haeretic. l. 2. dwelled in heauen, and the other vpon earth. Some of your Doctors conforming themselues to the Abbot Eutiches, haue not beene ashamed to write, that Christs body is neyther creator nor Eutiches. creature, but something betweene them both: which your Canonists Nec Deus est, nec homo, sed quiddam est inter etrum (que). hold likewise to be true of the Pope. O monster! If S. Austin were aliue, he would answere you that which hee hath writ­ten In lib. sentent. Prosperi.; namely, that euery substance that is not God, is a creature: and that which is a creature is not God, as being a thing inferiour to God. Mahomet Mohomet. in hss Alcoran holdeth, that Christ was neuer cru­cified, or (if hee was) that it was without cause. Alanus Alanus lib. 2. de Eucharist. c. 8., following that which the Councell of Trent ordained, saith; that the blood of Christ Ie­sus, that was shed before hee was crucified in mount Caluarie, is the ratification and foundati­on of the eternall and new Testament of the Sonne of God, whose body without all shame, he affirmeth to haue beene offered vp at the Supper before his passion. Dare you confesse it? If you hold the affirmatiue, what neede had Christ to shed his blood the next day following? If Christ our Paschall Lambe was offered vp in the Sup­per, it behoued him to haue made satisfaction vn­to his Father, and that our redemption was ac­complished [Page 183] there. And what neede was there (if it be so) that hee should suffer the morrow after. And when you alledge Ioan 20. those closed gates, where­of mention is made in the Gospell, where you would haue two bodily substances to concurre to­gether, in one onely place, is not this to ground your selues on the same argument which the Ma­nicheans abused, to the end that they might ouer­throw Manicheans. the truth of the humane nature that was in Christ? What large and ample matter should S. Hierome In Psalm. 119. finde here to speake and say vnto you, Cum dicit Manicheus & similis Manicheorum, Domi­nus non resurrexit in corporis veritate, &, vt scias non verum fuisse corpus, clausis ingressus est ianuis. Nos quid dicemus? Domine libera animam meam de labijs iniquis, & à lingua dolosa. And if this be true, behold the article of the incarnation abolished, and the truth of the body of Christ Iesus ouer­throwne, at least since his resurrection. The ascen­sion shall be nothing but the changing of a visible and limited nature throughout all its dimensions, into an inuisible substance, and which is more spi­rituall and Angelicall: and his second comming shall not be to returne and come back againe realy and substantially, but without any remouing from beneath here, hauing beene inuisible euer since his resurrection vntill his returning, to become visible like some iugler. But when will you leaue reauing? And the arguments which you draw from posse ad esse, are fitter for the Manicheans and Euticheans, then for those that say that they professe true Christianity. And call to remembrance that [Page 184] which Vigilius wrote against the substantiall pre­sence of Christs body in the Eucharist: Caro Chri­sti quando in terra fuit, non erat in coelo: & nunc quia est in coelo, non est vti (que) in terris. The Nesto­rians Nestorians. made a separation betweene the two natures in Christ: you doe in like manner, when you will not acknowledge him to be mediator both accor­ding to the one and the other nature. The Mono­thelites Monothelites. gaue vnto Christ but one will onely, which the Iesuits haue confirmed, by condemning of vs that haue written the contrarie. Alanus hath writ­ten, that Christ did neuer sacrifice after the man­ner l Alan. lib. 2. de Euch. chap. 9. of Aaron. It is as much as if hee had said, that he neuer shed his blood. Truth it is indeede that Iesus Christ is a Priest after the order of Melchise­dec, a dignitie which hath a relation vnto his per­son: but that doth not hinder his sacrifice to bee bloody, as were those of Aaron, otherwise wee should not as yet be reconciled to God.

CHAP. III. Of Christs Soule.

VVE beleeue that Christs Soule, be­ing for a certaine season separa­ted from the body, was in Para­dise, and not in the Lymbus set vp and builded by you in the fourth mansion of the infernall Palace. S. Austin August ad Dard. Epist. 57. and Ireneus Iren. lib. 4. ad­uer. haer. haue in like manner taught [Page 185] the same that we hold and beleeue in our Church. Notwithstanding Bellarmine gathereth Tom. 1. Conc. 2. out of Durandus his words, that Christs soule is yet still in hell. Is not this all one with that which the Chri­stolites said; to wit, that this glorious soule of our Christolites. redeemer remained still in hell.

CHAP. IIII. How men are saued.

THe whole Scripture teacheth vs, that the be­ing, the life and grace, fauour and goodnesse, which are poured downe by God on vs, are poured through Iesus Christ, as through him in whom the Father from all eternitie hath beene verie well pleased, and whose whole kindred is mentioned both in heauen and earth. And that we being remoued farre from God, he after an ad­mirable and incomprehensible manner Docebat Manes ante aduentum Christi neminem saluatum fuisse: idē fere est, quod Pontificij tenēt, neminem in coelos receptum ante as­censionē Christi. vide Epiph. haer. 66. Bellar. de Christo lib. 4. c. 11. vnto the Angels & vs, hath abased himself euen vnto our e­state, and hath cloathed himselfe with our flesh, that we might be made one with him, and with God through him, to the end that we might bee reconciled and saued, hauing no other fountaine or spring of life but him. This is it which we be­leeue and worship. Vnto this doctrine Andradius Andrad. lib. 3. Orth. fid. and Catharinus Catarinus in comment. 1. Ti­moth. who were present at the councell of Trent, haue opposed themselues, wrighting, that some that are not of the faithfull may bee sa­ued. [Page 186] What more abhominable maxime can any man hold. This blasphemie is as much, as if one should say, that some may obtaine eternall life without God, and without being partakers of this fountaine that springeth forth vnto life euerlast­ing, which is Christ. We are able to proue by the vncontroleable testimonie of the holy antiquity, that the Pelagians taught, that the Gentiles might Pelagians. know God, and bee saued through Philosophie onely. Purge your selues here (If you can) of Pe­lagianisme.

CHAP. V. Of Originall Sinne.

ORiginall Sinne hath proceeded from thence, that Adam turned away from God, that he chused rather to beleeue the promises of the Diuell, then the threatnings of the creator, that hee pressed to make himselfe equall with God, and that he followed his aduenture and sought for knowledge without God and his holy word. It is true indeede that Adam and his wife onely transgressed the commandement, which was giuen vnto them concerning the forbidden fruite: yet his posteritie is not a whit the lesse in­uolued within that malediction. For as the obe­dience of Christ is not the lesse ours through im­putation, then Christs through his owne proper [Page 187] action, because we are begotten of his incorrupti­ble seede, regenerate by the holy Ghost: so the dis­obedience of our Protoplastes being imputed vn­to vs by the meanes of this naturall conception accompanied with iniquitie, with good reason are we made fellows and guiltie of the same sinne Against this Orthodoxall beleefe, the Pelagians Pelagians. haue decreed, that children are free from originall sinne: and haue scraped away not onely the thing it selfe, but also the name thereof, as being con­trary to the holy Word. Your Pighius Pighius in lib. Contro. Controu. de peccato origin. indeede would haue the childe to bee partaker of the pu­nishment of sinne, but not of the sinne. What wickednesse is this? That the Virgin Mary was free thereof. What, is she not the daughter of Adam, and conceiued by the meanes of Matrimo­niall coniunction? Hee saith that Christ was con­ceiued of the holy Ghost, not because hee was free from originall sinne, but onely that his natiuitie might be singular beyond all other meanes. Your Fathers of the councell of Trent, hauing set downe nothing concerning the nature of originall sinne, haue fully declared the secret collusion that is betweene them and Pighius. Whensoeuer your Doctors make mention of this sinne, they know not what the rebellion meaneth which was committed by our first parents, and how that through the corruption of our-nature, which of necessity followed thereon, wee haue all fallen Rom. 5. v. 12. Rom. 6. v. 23. Eph. 2. v. 1. & 4. v. 8. Col. 2. v. 13. from life into death, and are so farre alienated from the life of God, that there remaineth nothing but death in vs, You will haue it to be a petit pec­cadille, [Page 188] as the Iesuite Gretensis saith Iuassert. defens.: the will to contribute but a very little, as Andradius Andr in defen. Conc Trid.: to haue beene a thing particularly voluntary in Adam, but not vniuersally in the will of his posteritie, as Fran­ciscus Maronis Francis. Mar. in lib. sapient., the illuminate Doctour: in a word, you extenuate the same, as one Occam Occam in lib. 2. sentent. doth: and are not aware, poore people, that it is an heresie so neere to infidelitie, a sinne intan­gled with so many other sinnes, that if God had not giuen his Sonne vnto vs, that through him wee might obtaine, both the abolishing of our sinne and of death, and to bee partakers of life; we had perished, it being impossible for vs to de­liuer vs of our selues. The Catabaptists are your fellowes in this. And Charon Cha. in 2. verit. who saith that A­dam did not lose his faith, how will hee agree with the holy antiquitie Amb. lib de parad. August. Euch. cap. 45. Prosper de gratia Dei. Tertul aduer. Iu­daeos. which holdeth the contrary. And that which the Iesuite Richeome Richeome lib. 3. cap. 41. pag. 246. teacheth, that the sacrifice of the Crosse taketh away no­thing but originall sinne, and that the altar (other­wise called Masse) the actuall sinnes: is not this an execrable blasphemie? You shall iudge there­of. In a word, when you doe thus extenuate ori­ginall sinne, is it not to agree with the Manicheans, Manicheans. who said, that God had created the affections in the same corrupted nature that they were of?

CHAP. VI. Of Free will.

THe Catharians bragged themselues of their merits, and the Pelagians August. haeres. 88. of their free will, Catharians. Pelagians. although the Scripture, the consent of the Fathers, and the most holy councels doe teach vs, that the regenerate man cannot fulfill the Law of God, which neuerthelesse it demandeth and re­quireth of vs, as well because it is iust in the selfe, as for that it was giuen to the first man while hee was yet in the estate of innocencie: that the Free­will is lost, and that there remaineth nothing in vs but a naturall inclination to sinne. But you dare not deny B [...]llar. de grat. & libert, 6. c. 15. that the Romish Church hath learned of the Pelagians, that man is indued with this free will, and that he hath power to merit the grace of God by his owne meanes, notwithstanding that Adam inclosed himselfe, and his posteritie through his fall, in a priuation of all spirituall benefits. Pe­lagianisme is your doctrine, the arguments of the Pelagians are yours, and let their axioms be compared with yours, they are two drops of water, or two egges that resemble one another. The Pela­gians said that grace faileth not, hath not failed, nor euer will decay in those that doe all that they are able to doe. These bee the same very words which you cry out so lowde in your schooles and pulpits, which is as much as if you had said, that man by doeing what he may, hath nothing to doe [Page 190] with grace, and that he may be saued without the same. Man, saith the Pelagian, through the will of his naturall strength may make himselfe fit for grace: is not this that naturall facultie and power, which the councell of Trent doth attribute vnto man, that of himselfe he is able to effectuate spiri­tuall actions? The Pelagian goeth on, saying that through free will alone one may abstaine from sin­ning a new, may fulfill the commandements of the Law, and that he may be perfectly iust: that if at some times he be called vniust, it is by a compa­rison made betweene him and God, and to this sence he applieth the sentences of the Scripture: That our righteousnes is like vnto a foule cloath: And that none is good, not so much as one. The proud Iesuites, who would make the crosse of Christ of no auale, doe not beleeue that man after he hath fallen from the estate of innocencie is de­priued of the power to fulfill the Law. And what will they answere to S. Austin Retract. lib. 1. cap. 19.. Who is he (saith he) that can performe the Law in all points, but he through whom the commandements of God were made, that is to say Christ. The Church indeede hath called them Hereticks that denied free will: but that ought to be vnderstood of that will, wherewith man was adorned by God in his first creation. That which wee doe auouch and teach in our Churches touch­ing this point, is conforme to the Scripture, and to that which the holy Fathers haue taught. The Eph. 5. vnregenerate are named darkenesse: and in ano­ther place Col. 2. are called not onely weake and disea­sed, but dead also. And how will that stand [Page 191] which the councell of Trent hath determined tou­ching this strength of man in the motions and a­ctions of heauenly things, with these maximes that follow? The 1. Cor. 2. naturall man receiueth not the things of the Spirit of God. The 1. Cor. 1. world by wisedome knew not God: we are not sufficient 2. Cor. 3. of our selues to thinke any thing as of our selues. Where is this free will then which you blase abroad so much? I shall be briefe, and will content my selfe, to send you back to those other places of Scripture, which I haue set downe in the margent Math. 11. & 16. Ioan. 15. Rom. 1. 7. 8. & 11.. And the Pro­phets beare witnesse vnto vs, not onely of the de­fect in well doing, but likewise teach vs, that vnto those naturall forces, which wee had in our origi­nall iustice, haue succeeded in our soules, desires and hearts of vicious habits toward euill, and of such like corruptions in our nature: which like vn­to great floods, and raging streames doe carie vs downe headlong after our filthy desire, not being able of our selues to releuate vs againe to doe well. It is a hard heart that we haue Ezech. 11. Rom. 2. Esa. 48. Hierem. 17. Hierem, 23., hee hath a heart of stone that is vnregenerate: he hath a head of Iron, a forehead of brasse: a corrupted heart, that cannot change its skinne, no more then an Aethiopian. How then can they bee able to ac­complish the Law of God? how can they through their righteousnesse obtaine and deserue life euerlasting? Let the same bee said of the rege­nerate ones, whose saluation dependeth of the pure mercy of God, seeing that euerlasting life Rom. 6. is a gift of God, and cannot bee deserued by men. Verily I doe confesse, that there is some difference [Page 192] betweene you and the Pelagians, which consisteth, in so much as you ioyne grace with free-will, which was taken away by them, at least you come both so neere together, that you hold, that man af­ter his fall may doe good through the benefit of his will. Iodocus Tiletanus In his booke against the cō ­fession of Ant­vverpe. Chap. 6. hath so taught and written. But he and you together, what answere will you returne to S. Austin August. de grā. & liber arbit. cap. 17. De corrept. & gra. ca. 2. De dogmat. Ec­cles. cap. 32. Debono perseuer. De praedestin. sanctor. 7. In Psat. 31. & 70., that hath written whole treatises of the free and pure mercy of God through Iesus Christ: Of iustification by Faith: Of the infirmitie and finall corruption of mans will: Of the filthinesse of our workes, and the basenesse of our merits. Truely hee is farre from that Pharisaicall pride, which maketh you presume so much of your selues. S. Chrysostome Chrysost. hom. 1. in Aduentu. and S. Hierome Hieronym. in Ierem. cap. 13. & Dial. cont. Pelag. did not hold any such opinion touching this matter that is taught in your schooles, And concerning God commaunde­ments, to wit, that wee are excluded from the po­wer of accomplishing them: wee alone beleeue not so: for we haue on our side S. Ambrose, Amb. l. 9. epist. 71. & 73. Pros­per Aquitannus Prosp. Aquit. in sent. 44., S. Bernard Bernard in cāt. cantic serm 50., and an infinite num­ber of the Fathers. If the Pelagians haue confes­sed that to this end, the grace of iustification was giuen, that we might the more easilie accomplish through grace, that which wee were commanded by the Law: The councell Cap. 8. This Councell also in the title, where he spea­keth against the Pelagians. chap. 110. 111. 112. and those that follow. of Affricke, hath sent forth a curse against them, & you that are fellowes with them, as if without grace (but with grea­ter difficultie) we were able to performe the Law; seeing that Iesus Christ saith not, Without mee you may worke with greater difficultie: but very plaine­ly, [Page 193] without me you are able to doe nothing. The se­cond Councel In the decrees from the first to the eleuenth, and from the 20. to the 25. of Aransike, holden in the time of Leo the first, and of the Emperour Theodosius the younger, ouerthrew the doctrine of free-will, and of iustification by workes, and hath determined by the word of God, that all whatsoeuer is in vs and in our power, dependeth of the one, onely and free mercy of God. Where then will this na­ture of man be, which is helped to doe well by the grace of creation, and of the doctrine of the Law? We doe not gainsay this grace, but wee will not make the same equall with nature, as a fellow helper, as you and the Pelagians doe: for we must receiue all from the liberalitie and free gift of the holy Ghost, as it were by begging, with­out any power or naturall facultie in vs to prepare our selues for grace. And what will you answere to the Mileuitane Councell Cap. 4., which condemneth those that say, that the grace of God through Iesus Christ is giuen for this purpose onely, that wee may receiue helpe and assistance, or that the true meaning of the commandements may bee laid o­pen vnto vs, that we may know what we ought to follow and what we should auoide? Truely this grace hath not this scope, by the contrarie it was giuen to vs to worke vnto this effect that wee might desire and be able to doe well. You doe at­tribute as much authoritie or little lesse to your Canons Looke the Can. Per Baptis­mum. Can. firmissimè tene. [...]aen. placuit vt quicun (que); dixerit. de consecr. dist. 4., as to the holy Euangiles of Christ Ie­sus, we beseech you to peruse them, and you shall finde as it were in dust, this free will with the appertenances thereof, and the conclusions of the [Page 194] doctrine of merites and workes of supererogation by whole chests and coffers full. To conclude Bellarm. de a­miss. grat. lib. 1. cap. 4. then, you hold constantly and will acknowledge a francke and free will to be, not onely in the estate of innocencie, but likewise in the corrupted estate of sinne: through which man is able of himselfe and his owne motion to doe well, and if he receiue any helpe, that it is onely by the grace of congru­itie, which is the same thing with that which the Pelagians affirmed.

CHAP. VII. Of the Commandements of the Law.

THe Anomians were so called, as being without any Law. They taught many things that were contrary to the Law, and that the obedience which man oweth thereunto, was not necessarie. And are you not Anomians? For what is your Poperie, but a contreopposition Anomians. to the holy ordinances of God, but an abolishing of the Law? A Law that conuerteth Psal. 19. the soule: a Law Deut. 17. that threatneth the transgressor thereof with cursing: a Law Deut. 6. which we ought to graue in our hearts. And what is the Pope, but that aduer­sarie, who exalteth 2. Thes. 2. himselfe aboue all that which is called God, as God? This is Zach. 1. indeed that shep­heard on earth, who will not visite those that be cut off, who shall eate the flesh of the fat, and teare [Page 195] their clawes in pieces. We are commanded to loue God with our whole heart. Syluester Prierias holdeth, that this commandement is not of neces­sitie, but of honestie: Which is the very same opi­nion of Molanus Molan. de The­ol. pract. tract. 3. cap. 16. conclus; nu 11.: and this is as much as if they had taught that it were not needfull to loue God most perfectly, but that it should be sufficient for vs to know that he ought to be loued so. Let vs reason briefely vpon euery one of the commaun­dements, and let vs see the antithesis which is be­tweene them & the Popes. Thou shalt haue no other God but me: The Pope is called God, not hyper­bolically, but effectually, Dominùs Deus noster Pa­pa. Thou shalt not make vnto thee any grauen image; Contrariwise the Pope commandeth, that all man­ner of images and representations be affixrd and set vp in the Temples and Churches of Christians, that they may be honoured, apparelled, lighted, and that we may bow downe our selues before them in all reuerence, as it may be seene in your Canons Can. Perlatū. C. Venerabiles de Consec. dist. 3., and the Bookes of your chiefest Doc­tors. Thorn. Aqu. 3. part. summae, quaest. 25. art. 4. Thou shalt not take the name of the Lord thy God in vaine, sayth the Eternall. The Pope The Pope dis­penseth with vowes & oaths & giues licence to breake the oath made ei­ther to God, or to the Prince, or to any here­ticke. Caus. 15. Can. A­lius et Can. Nos sanctorū quaest. 6 The Priscillia­nists (as S. Au­stin writes lib. de haeres. 8.) gaue free libertie to periurie, tea­ching each an­other thus; sweare, for­sweare, &c. absol­ueth subiects from the oath which they haue made to their naturall Prince. Honour thy father and thy mother. The Pope dispenseth with his Priests and Fryers, yea, and with all those that be on his side. Thou shalt not kill. Our Fraunce hath made triall The same ve­ry words of Peter Chaestels interrogatorie are set downe by Mr Arnaud pag. 30. and 31. in the parricide that was practised on the person of the most Christian King, Henry the third, what dispensation is graunted in this case. Thou shalt not commit adulterie: but The Canon di­lectissimis, caus. 12. willeth that not onely pos­sessions, but wiues also be common. And the Canon Chri­stiano dist. 34. which sayth, That a Christi­an ought to haue but one wise, or a con­cubine instead of a wise. Hildebrand a [Page 196] Fryer of the order of the Clumacenses, called Gre­gorie the seuenth forbade mariage: neuerthelesse it is well knowne after what manner he behaued himselfe with Mehant, Countesse of Mantua. And who knoweth not that the Pope approueth whor­dome, sith he receiueth tribute from the whores of Rome? Robberies, and false witnesses are but childrens sport. And touching concupiscence, you are of the opinion that it is not forbidden, and that it is no sinne, vnlesse the fact be ioyned therewith. What shall I say farther? In the Romish Church they take away, change, diminish, and adde to the Law what pleaseth those best that haue the charge thereof. They haue taken away the Deut. 6. knowledge of the word of God from the people, reseruing the same for great Doctors. They haue forbidden to read the holy Bible, which is against Gods ordi­nance. Enniche the mother of Timothie shall rise vp in iudgement and condemne them. They haue bin so bold as to stretch forth their sacrilegious hands vnto the sanctuarie of God, that they might pull away from thence the second commandement of the first Table. They haue changed their Priests into Sacrificers: the Euangiles into Masses: the preaching into ringing of Bels, singing, lights, and such like trash. They haue changed the breaking of the bread in the holy Supper, into hostes altoge­ther round. They haue diminished, to wit, the cup, contenting themselues with a part onely. They haue added, namely, the commandements which they call of the Church. Christ comwaunded vs to loue our enemies, and pray for them. Yet not­withstanding [Page 197] your Molanus denieth that God hath commaunded vs to pray chiefly for our enemies, and that we ought to salute them louingly. You vpbraid vs with the debates that are among vs. We are at one together, praised be God. But make Torrensis Torren. lib. de residentia. agree with Catherin, to whom he repro­cheth that he hath written, that the law of Moyses, is not the Law of God: and that the commaunde­ments of the Apostle S. Paul, are not the comman­dements of Iesus Christ.

CHAP. VIII. Of Predestination.

THis Doctrine of Predestination is of great importance. S. Austin August. lib. de praedest sancto­rum. Debono perseue­rantia. De natura & gratia. De fide et operib. hath written whole Treatises thereof. Through it we know that without Christ Act. 4. v. 12. Timoth. 2. v. 19. Rom. 8., there is no saluation. It is a refuge in time of temptation to perswade vs more and more of the assurance of our saluation, which we beleeue to be grounded on the sonne of God, that we may cast away farre from vs all manner of de­speration. It is a spurre to pricke vs forward to the studie of good works, which are the effects of our election. It is a bridle to containe our insolencie and bragging within the limites of Christian mo­destie, that we may not attribute to our selues that which proceedeth of the grace of 1. Cor. 1. God. All the holy antiquitie doth send vs vnto the pure & free [Page 198] mercy of God through Iesus Christ, vnto iustifica­tion by faith, vnto our infirmitie and wretchednes of our workes. And neuerthelesse you are not con­tented with this simplicitie, contrariwise you doe attribute predestination vnto good workes that are foreseene, as the Pelagians haue done. The com­mon Pelagians. opinion of the greater part of your Schoole­men is bent that way, as Cathar in com­ment. sup. epist. ad Rom. cap 8. Catharin can well re­proch vnto your Diuines his fellowes.

CHAP. IX. Of the Scripture.

IS it not true that the theefe abhorreth nothing so much as the Law, nor the heretick any thing so much as the Scripture? May I not liken you to the Claudius Es­pensaeus in epist. ad Tit c. 1. testa­tur inter Episco­pos Pontificios esse, quiscriptu­rarum lectionem tam periculosam iudicent, vt ab ea prae metu caue­ant, ne sic siant haeretici. Owles, that cannot endure those glistering beames of Gods word? Vnto those betelles, that aboue all things hate the balme of those celestiall decrees? You say that it is imperfect Looke the 3. veritie of Charrō. cap. 13 & 4. Bellarm lib. 4. de verbo Dei. cap. 3. Du Perron in the treatise of traditions, where he shew­eth that the Scripture is not sufficient to beare wit­nesse of the truth., obscure, doubtfull, ambiguous, a dead letter that killeth, a matter of debate, and riddles. Your whole refuge is vnto homilies, trophonaries, passions, legends, lectures, antiphonas, graduaries, breuiaries, fermo­logues, and Missals. And for the Scriptures, you beleeue them no more then the fables of Aesope, vnlesse they be authorised by the Pope. Eusebius sayth Eusebhistor. lib. 7. cap. 30. Samosatenus. that the holy auncient Fathers accused (and that with very good reason) Samasatenus, because [Page 199] that by departing from the Canonicall bookes, he had beene the author of an hereticall Doctrine, in so farre as he had not followed the Apostolicke Doctrine. And to whom belongeth this censure more then to you? Ought you to speake not one­ly when the holy Scripture is silent; but also when you are flatly condemned therby? Would to God we had not this right to blame you of that, which S. Austin August. lib. 2. de nuptijs & concup. ca. 33. sayd in old times vnto those that were like you: That you ayme at no other thing, but that the whole authoritie of the holy Scripture may turne to nothing. Bellarmine Bellarm. tem. 1. lib. de verbo Dei non scripto. cap. 4. hath laboured much for his part, when of purpose he hath made a whole Chapter of the insufficiencie of the Scrip­ture, the Scripture, I say, which is the true rule of our vnderstanding, and the solide anchor of our saluation. Tertullian Tertul. de praescript. in his time fought against your fellowes, who denied the Scriptures to be perfect. And likewise the heretickes would neuer graunt them to be the true rule of faith, notwith­standing that Ireneus Iren. lib 4. cap. 43. & 44. did send them backe vnto this doctrine of the Apostles, which S. Chrysostome and Basill in diuers places of their workes, haue called the exquisite balance, the rule of equity, and the canon of veritie. Your Eckius Eckius in En­chir. lo [...]orū com­munium. Pighius lib. 1. Ecclestast. Hierarch cap. 2., your Pighius yeeld no more authoritie vnto the holy Scripture then that which your Church is pleased to bestow theron. And in that conference Holden in anno 1557. of Wormes, your men that were present there, did they not say that the Scripture was a nose of waxe, and a Lesoian square? And if it were so, as you maintaine, that the Church is aboue the Scripture, it should follow [Page 200] that it were more expedient to find out the head by the testimonie of the members, then the mem­bers by the testimony of the head. It is to the Shep­heard that we addresse our selues, that he may beare witnesse of his flocke, and not contrariwise. Turrianus the Iesuite hath abased the maiestie of the word of God so farre as he was able to doe: for writing against Sadeel Lib 1. cont. Sadeel pag. 99. he hath not beene ashamed to spew out after his babling manner: Si Scriptu­ram solam fidei regulam in Ecclesia Christus reliquis­set, quid aliud quam Delphicum gladium haberemus? O blasphemer! That which strengtheneth the soule, giueth wisedome to simple ones, that which reioyceth the hearts, that which is power from God, in saluation vnto all such as beleeue, that which is the wisedome of God, ordained before all ages vnto our saluation, that which is the coue­nant of God, shall it be a Delphian sword? You will not Jndex lib. pro­hib. edit. à Pie 4. reg. 4. haue the common people to reade the Scripture, whereunto notwithstanding all manner of people are inuited of whatsoeuer sexe or age they be: for feare (you say) that pearles be cast be­fore Swine. For sayth the Cardinall Hesius in loc is communibus. Hosius, this prophanation of the Scriptures would make not onely Porters, Bakers, Shoo-makers and others to become Prophets, but women bakers, shoomakers and such others of that sex to turne Prophets also: Doe you not in that follow the footsteps of the Ba­silidians and Carpocratians, who (as Iren. lib. 1. cap. 23. Epiph. haeres. 24. Ireneus and Basilidians. Carpocratians. Epiphanius write) hid their Doctrines? We are men, sayd Basilides, all others are hogges and dogges: cast not therefore pearles before hogges, and things that are [Page 201] holy before dogges. The epithers which you doe at­tribute vnto your selues, to wit, spirituall persons, Church men; doe make the way plaine for you, that you may approach vnto the cabinet of those heretickes, that there you may contemplate that which is not permitted to those beggerly seculars and laymen to behold. And if you should permit the reading of the holy Scriptures vnto all persons indifferently, you would be afraid that all Gods people would turne Prophets: and therein you are very farre wide of the wish of Moyses Iren. lib. 3. cap. 2.. The here­tickes Num. 11. v. [...]9. of Ireneus his time, being reproued by the Scriptures, began to accuse them of darknesse and insufficiencie, saying that the truth thereof could not be found by those that were ignorant of tradi­tions, that they had receiued the truth by hearing, and by a cabale from the father to the sonne; for which cause S. Paul sayd, we speake wisedome a­mong the perfect. It is the same buckler that you hold vp before you to saue your traditions with, but it is so weake that the strokes haue made the light shine through it. And that du Peron, to the end that he might shew his loquence, hath set forth his detestable Booke of the insufficiencie of the Scripture: a Booke spewed out of hell, and whose author can be no other then Sathan. And who were able to make an end, if it behoued vs to set downe the hatred and malice which you haue conceiued against the Scripture. This example will be a proofe, namely, when you hold so mani­festly that it is not necessary, and that the Apostles were not commanded to write, but onely to [Page 202] preach. Haue you not in like manner minced some morcels of the holy Epistles, and Euangiles in the Masse, together with some currant prayer, to the end that you might the more easily purchase au­thoritie and fauour vnto your Pompilian idola­tries? This is the same very practise of Sergius, Mahomets Doctor, who hath infected the holy Sergius. Law with a gallemafrey of fables and heresies, that he hath placed in the Alchoran. Montanus con­fessed indeede that he embraced all manner of Montanus. Scripture, but he inuented moreouer, that the Pa­raclet was come to finish that which was onely begun, as Epiphanius Epip. haeres. 48. writeth. So likewise you hold the canon of the Scripture to be imperfect, & doe remit the perfecting thereof to your Paraclet of Rome.

CHAP. X. Of Traditions.

MAking mention of Traditions we will begin at the Councell of Trent, whereof behold here a solemne Session. 4. c. 1. Pari fide & pie­tatis affectu. decree: The Councell of Trent receiueth and honoureth with the like affection and reuerence of pietie, all the Bookes of the old and new Testament (seeing that one onely God is the author of both the one and the other) and the Traditions themselues, which belong vnto faith as well as vnto discipline, as being endited, either by the mouth [Page 203] of Christ, or by the holy Ghost, and haue beene preser­ued by a continuall succession in the Catholick Church. This decree hath made me wonder as it were, be­cause of the disposition thereof which is turned vpside downe. It is knowne how that traditions are the very proppes of your Religion, and the hinge, wherupon all the inuentions that are among you doe mooue. As touching the holy bookes which the Councell confoundeth, not putting dif­ference betweene the Apocryphall and the Cano­nicall, they are nothing, according to your iudge­ment, but light armed Harquebusers and lances on horsebacke, to guard and defend onely those great armies of Traditions. This was the ordina­rie buckler of those auncient heretickes, Valentin, Valentin. Ebion. Apelles. Marcion. Ebion, Apelles, Marcion, and such others, who did boast themselues, that they had receiued many do­ctrines and traditions from the Scripture. And thereupon (as Iren. cont. Valent. cap. 1. Ireneus and Tertul. de prae­scrip. haeret. Tertullian write) they confessed after a generall manner, that in Ie­sus Christ consisted all treasures of wisedome and knowledge, and that on him was grounded all per­fection of doctrine; but to the end that they might colour or plaster their dreames, and adde more weight and beautie to their inuentions, they main­tained with a brasen face, that the Apostles, in so farre as they were men, were ignorant of diuerse mysteries that were necessarie for mans saluation: or else that of purpose, they had concealed and kept backe certaine points, the knowledge where­of they reserued for the more perfect sort of their posteritie, not willing as yet to reueale them to the [Page 204] world, as being vnworthie of the knowledge of so goodly traditions, and that they were those that they taught. Eusebius Euseb. hist. lib. 5. cap 28. Artemon. writes, that Artemon the hereticke bragged that his doctrine was gathered out of the Apostolicke traditions. Clement Alex­andrin Clem. Alexand. Strom. lib. 7. Basilides. Valentin. sayth, that Basilides gloried in this that one Glaucus was his teacher, who had beene S. Peters interpreter: that Valentin did boast in like manner that he had beene S. Pauls auditor, and that the Marcionists bragged that they were the Disciples Marcionists. of those which had heard and conuersed with the Apostle S. Mathias, whose doctrine they allowed, taught, and obserued: as the like also is sayd among you, concerning your traditions: notwithstanding that you can neither find out the cause, nor origine thereof; and that not without reason, seeing they are not grounded on the Scripture. And how should they be so, seeing that for the most part they were inuented more then a thousand yeares after the death of the Apostles, such as monasticall rules and others of that sort are. Truly you can­not deny, either that they haue beene vnknowne, or else haue beene kept backe for the knowledge of the posteritie, to wit, of you my Masters the Pre­lates, that haue the keys to draw whole bags full of them out of your Councels either generall or pro­uinciall, and out of the determinations of your Sorbonists or Iesuites. Let vs see farther what is the chiefe foundation of your traditions, the most beautifull plants and roses of the garden of the Romish Church. Behold it is here, That the Apo­stles knew not all things: or if they haue knowne [Page 205] all things, and none of them hath preached other­wise then the rest did, that they haue not taught all things to all persons. Is not this to accuse those great Stewards of the Church, of ignorance, of co­wardlinesse, and that they haue not dealt vpright­ly in their calling? That they haue not beene faith­full obseruers of the Couenant or new Testament, whereof the preaching was committed vnto them? The Ambassador hath no power to dispense with his Masters will. It is the dutie of a seruant to dis­charge things faithfully in their fulnesse; and as he hath beene commaunded to doe. In the making of our contracts or testaments, we would not suf­fer the notarie and witnesses to keepe backe a part thereof, and not to beare ful testimony of our will, vnlesse they would incurre the danger of punish­ment: and can that be tolerated in a matter of so great moment, to wit, in the Testament which the sonne of God hath ratified by his death? The A­postles hauing declared faithfully the whole will of their maister, and hauing discharged their busi­nesse very well, it were sacriledge and an intollera­ble blasphemie to accuse them, either because they knew not, or were not able, or would not beare witnesse of the kingdome of God, as they were enioyned to doe. I could here insert that ample discourse which Tertullian maketh in answering to the arguments of the heretickes, as also what in­fallible prescription he vseth Tert. de prae­script. haeret. pag. 95. ex aedit. Fro­ben. 1522. against them: but to be briefe, I will send you backe to that which him­selfe hath written, and hath spoken to you as well as to the heretickes of his time. Ireneus Lib. cont. haeres. Valent. in praefat. & in princip. lib. 1. that was a [Page 206] disciple of the disciples of the Apostles, writing in expresse termes of the true iustifying faith, which the Church receiued from the Apostles, and hath deliuered from hand to hand vnto their children, is no other thing then the Gospell that we haue re­ceiued from the Apostles themselues, for as much as they first preached the same with their mouth, and thereafter penned it, to the end that it might be the foundation, the pillar and proppe of our Notwithstan­ding the Pope will haue his Decretall Epi­stles placed a­mong the Ca­nonical books, and to be equall with the holy Scripture. dist. 19. can. In Cano­nicis. faith. Then without the Gospell we cannot ima­gine any doctrine of saluation, what name or title so euer it haue. For Christ and the Apostles haue left vnto vs by writ, all whatsoeuer is necessarie vnto true pietie, and honest conuersation. Why then doe you alledge vnto vs the insufficiencie of the written word? Truely it must needs be that those famous men Hieronym in praesat in lib. Sa­lom. Hierome, Cypr. in symb. pag. 377. Cyprian, and the Fathers, that were assembled in the Councell of Concil. Laodic. cap. 59. Laodicea, had a beame in their eye, when they could not perceiue that, which you say is more cleare to you then the Sunne is in the noone-day, to wit, that the holy and canonicall Bookes were not sufficient to proue matters concerning faith and charitie, and that we must haue recourse vnto traditions, and the vnwritten word. And for this cause, when we goe about to conuict you by the proofes of the Scripture, that we may declare what harmonie and agreement is betweene you and the Marcionists, the Valentinians, the Ebione­ans, the Apellians; by imitating of them you co­uer your selues with this buchler; to wit, that the Scripture is obscure, and that the truth cannot be [Page 207] fully collected from thence, vnlesse we helpe our selues with the vnwritten traditions, which the A­postles deliuered from their owne mouth without Scripture? And what manner of things are they which they would haue vs to embrace vnder this pretence? The forbidding of certaine meates on certaine dayes; the forbidding of a certaine order of persons to marrie; Lent, chastitie, and such like things, that belong not to faith, but to a simple cu­stome, which is diuers in diuers places, according to the humour of such as beare rule in the Church. These are the things of so great weight (as you will haue them to be) which Bellarmine sayth, that the Apostles did not preach to the common peo­ple, to whom they ministred simply that which was necessarie and profitable vnto them; but con­cerning other things, to wit, those weighty matters before mentioned, they taught them apart and in priuate, vnto those that were of greatest vnderstan­ding, that therafter they might deliuer them from hand to hand vnto those that should be found most capable of them. Are not these goodly rea­sons? Reasons that are so pertinent, that it hath seemed expedient vnto you to make vp huge Tomes thereof, that haue bin published, wherunto notwithstanding our writers haue not failed to an­swer, reasōs I say, that are so vnreasonable, that you cannot deny, that by the meanes thereof you col­lude and agree with the auncient heretickes. The chiefe argument of those of Ireneus Iren. cont. Va­lent. l. 3. c. 12. and Tertulli­ans Tert. de prae­script. time, & which was ordinarie in their mouths, was grounded on that which our Sauiour saith Ioan. 16. to [Page 208] his Apostles, That he had yet many things to say vnto them, but that they could not beare them. Of this did S. Austin complaine in his time, and chiefly in two places of his workes. In the first he vseth these August. in Joan. tract. 97. termes: All the madder sort of heretickes, who will be called Christians, doe labour to shadow the boldnesse of their inuentions, which the vnderstanding of man doth euen abhorre, by taking hold of these words of the Gospell, where the Lord sayth, I haue yet many things to say vnto you, but you cannot beare them now. In the second he writeth August. in Ioa. tract 96. thus; And sith our Lord hath made no mention of them, which of vs will say, they are such or such like things? Or if he were so bold as to say so, how could he be able to proue it? For who will be so foolish, or so rash, when he hath sayd all that he list­eth to whom pleaseth him best (although it be true) as to affirme without any diuine proofe, that he hath spoken those things which our Lord would not reueile at that time? And if S. Austin hath written after this manner against the heretickes of his time: If Ireneus and Tertullian could not endure the Gno­stiques and others to abuse the same: why may not Gnostiques. we doe after the same manner with you, to the end that we may exclude all the fansies of men? We will adde further to that which is said before, how that the auncient heretickes did abuse, euen as you doe, that which the Apostle sayth 1. Cor. 2. v. 6., And we speake wisedome among them that are perfect. This was the ordinarie defence and argument of the Carpocra­tians, Carpocratians witnesse Ireneus Iren. lib. 2. c. 2. & 3. Bishop of Lion, although that in this passage he doth not place those that were perfect as opposites vnto ideots. This is it [Page 209] which S. Athanase Athan orat. 2. cont. Arrian. remarketh against the Arians, concerning those bragges of Arrius who blinded the eyes of his followers with these goodly titles in shew, Electis Dei secundum fidem: peritis Dei: ita didici ego. Montanus August. haeres. 26. ioyned with the old and Montanus. new Testament certaine other obseruations of his pretended paraclete: is not this the very same that was said of that holy Ghost, that was carried by post from Rome to Trent in a cloake-bagge?

CHAP. XI. Of the Church.

THe Donatists tyed the Church to a certaine Donatists. place: as for you, you tie it to Rome, and to a counterfeit succession of persons, & say that the generall assembly is composed onely of such as follow the Romish Church, as mother and Mistresse of all the Churches, and doe ac­knowledge the Pope to be successor to Peter the Prince of the Apostles, and vicar of Christ Iesus. Hearken vnto S. Hierome Hieron. in Psal. 133.: The Church doth not consist in walles, but in the sowndnesse of doctrines. Wheresouer true faith is, there is the Church also. And they do Christ Iesus great wrong to tye him to the Temple of Rome, hee that departed from his temple that was builded in Ierusalem, because of the wickednesse that was committed among the Sacrificers. Whosoeuer therefore would know [Page 210] which is the true Church of Christ, saith Chrisostom Chrysost. hom. 49. in Math., let him finde out the same by the Scriptures. And S. Austin August. lib. de past. cap. 4, We haue found Christ in the Scriptures: we must finde the Church there also.

CHAP. XII. Of Baptisme.

VVHo hath taught you that Baptis­me taketh away onely the sinnes that are past, and secureth vs only from the first shipwracke, but the Marcionists, the Messalians and Euchites, as Epiphanius writes. Marcionists. Messalians. Euchites. Epiph. haeres. 22. 60. & 8. You doe attribute with them the vertue of Baptis­me vnto sinnes that are past: and to the Sacrament which you terme Penitence, the washing and pur­ging of other offenses, in case wee should fall a­gaine therein, through weakenesse which is in stead of a table, to saue vs from this shipwracke. The Messalians taught that man was not made perfect through Baptisme. The Iesuites hold, that this is no sure pledge vnto vs that our sinnes are forgiuen vs. This moued Marcion to reiterate the same to his followers. And although Baptisme be not renued in the Romish Church, yet so it is that she vseth the Chrisme in her pretended Sacra­ment of confirmation, to make those that are an­noynted, become more skilfull in spirituall com­bats: that they may become wholly and perfectly [Page 211] Christians, Qui nunquam erit Christianus, saith the Canon Vide de Conse­crat. distinct. 5. Can. Omnes fide­les Can. Spiritus Sanctus., nisi qui confirmatione Episcopali fuerit chrismatus. Would you heare any thing more hor­rible then this, and namely when confirmation is preferred to Baptisme, the institution of men to Christs? Theodoret Theodor lib. de fab. haeret. writes, that the Messalians were the authors of crosses and exorcismes: for (said they) the childe at his birth is accompanied with his Demon, who cannot bee chased away but through coniuration? And what? Know you not very well; that it is forbidden by the Law of God Leu. 19. & 10. Deut. 8., to vse charmes, coniurations, and exorcismes De Conse. dist. 4 Can. Siue, Can. Sal. Can. dehine. Vid Raban. Man. de instit. cleric. l. cap. 27. & 28. Conc. Brachat. c. 1. Concil. Agath. cap. 13. of any creatures, whereby any vertue or dignity aboue the course of nature is attributed vnto dumbe things? We are not ignorant that this manner of coniuring was practised in the Church, in S. Cy­prian and S. Austins time: let vs rest notwithstan­ding on that which Christ Iesus and the Apostles haue done, and not on the Fathers, when they are destitute of Gods word. And what neede haue children to be exorcised, seeing they are members of Gods euerlasting couenant? You haue a cer­taine coniured oyle De Conse. dist. 4 Can. Symbolum. Can. Prima. Iuo. l. 1. de Baptis. Vide Rabā vt su. De Conse. dist. 4. Can. Deinde. can. Venisti. Can. Postquam. Can. emersesti. Marcus. Marcosius. Valentinus., ordained of purpose for bap­tising of little children. And of whom haue you learned this manner of doing, but of the Hereticks Marcus, Marcosius and Valentine, as Epiphanius wit­nesseth Epiph. l. 2. tom. 3. haeres. 34. Ireu l. 1. c. 18. Marcionists. Quintilians. Cataphrigians. Montanists. Pepuzians. Priscillians. Artotirites.? And to the end that corruption and a­buses might take the greater increase, it hath beene permitted vnto women to baptise, according to the error of the Marciomists, Quintillians, Cata­phrygians, Montanists, Pepuzians, Priscillians, and Artotyrites Vide Epiph. l. 1. tom. 3. haer. 42. & tō. 1. l. 2. haeres 49. August. haeres. 27: although the ministration of Bap­tisme [Page 212] belong vnto a part of the preaching of the Gospell, and that all things ought to be done with comelinesse and good order in the Church. Was it euer permitted by the Law of God vnto wo­men De consecr. dist. 4 can mulier. Durand. rat. l 6. Rubr. de Baptis. to minister the Sacraments, or Sacrifices that were ordained in the first Church of the Israelites? Is there any signe how little soeuer it bee of any permission in the new Testament of Christ Iesus, by which this female sexe is licenced to doe so? It is written in the historie of Moyses Exod. 4., that his wife Sephora being moued with a womanlie furie tooke a sharpe knife or stone, and cut away the foreskin of her sonne, but that was done without any com­mandement, and through a rash vsurpation of that which belonged no wayes vnto her. And S. Au­stin August. l. 2. c. 13 cont. epist. Parmē hath expresly forbidden women to doe the same, following the councell of Carthage Conc. Carthag. cap. 100., where hee had beene present, which did the verie same, You cannot deny therefore that you insitate those Hereticks, and most of all the Pepuzians, who per­mitted the Priesthood vnto women, seeing that through a supposed necessitie you agree that a part of the Ministerie should be discharged by them. You haue gone on further: for this expresse man­ner of Baptisme that was appointed by Christ Ie­sus, in the name of the three persons of the most blessed Trinitie, is changed: and you haue taught that Baptisme is lawfully minished although it were vsed after this forme In the booke named Manip. sacerd. part. 1. pag 20. Baptiso te in nomine Patris & filij. & Spiritus Sancti, & Beatae virginis Mariae. The Marcosians in the administration of Baptisme, vsed some Hebrew and strange words, [Page 213] that the hearers might be astonished thereat (as Ireneus Iren. l. 1. cap. 8. writes) and namely this Syrian word Et­phethah. You doe worse: for not onely in the administration of Baptisme, but in your whole ser­uice you speake strange languages, and mingle the same with certaine words, that amongst a thou­sand Priests, there is not one that can pronounce them well, let be to vnderstand them. This spit­tle, this saliue, and holy water Sic Ebionitae a­qua lustrali se purificabant. August. haer 9. Epiph. hares. 30. are of their inuen­tions, and of your imitations.

CHAP. XIII. Of the Lords Supper.

AS the holy Apostles receiued it from our Lord, so haue they deliuered the same vn­to vs, and so will wee keepe it. We will not enter in discourse touching that which may be said and written of the Eucharists, our intention is only to declare vnto you, that you haue borrow­ed from the Hereticks, or the Hereticks from you, many things that belong not to the institution of this Sacrament. Ioh. Scotus In 4. Sentent. saith, that the Priest hauing an intention to consecrate, saying the fiue words, vpon all the bread that is in the market, and vpon all the wine that is in the celler, imme­diately thereafter, all the bread and wine is chan­ged into the naturall body and blood of Christ Ie­sus. I know none of the Hereticks that beleeued [Page 214] this transubstantiation of the bread: touching the wine, the Marcites (as Epiphanius Epiph. hares. 34 reporteth) did Marcites. assure themselues, that the grace of God powred the blood of Christ into their cup: and Marcus their schoole-master made them beleeue that hee chan­ged the wine of the Eucharist into blood. You would make the whole world beleeue, that there is a transubstantiation of wine into blood made in the Chalice, and that you may the more easily de­ceiue men, and blinde the eyes of the simpler sort, you bring with you sometimes certaine false mira­cles and illusions. And from these goodlie tradi­tions, some wretched creatures haue taken occa­sion, to inuent this mingling of blood that is drawne from young children, that they may burne the same with the bread of the Lords holy Sup­per, as the Cataphrygians, who (as wee reade in S. Austin August. l. cont. hares. c. 26. & 64) did inuent a manner of transubstantia­tion of wine into blood realy & corporaly. It can­not be vnknowne to you, that the decree of tran­substantiation was established by two Councels holden at Rome: the one An. 1060. vnder Nicolas the se­cond against Berengarius Ego Berengari­us dist. 2. de Con­secr. Vide glos. in v. Dentibus., and the other An. 1070. vnder Gregorie the seuenth: being both prouinciall, and not generall. The most ancient of them being a thousand yeeres after the Apostles. You would couer the newnesse of this doctrine with antiquity, which neuerthelesse can bee but imaginary. Wee yeelde to you antiquitie, but such a one as is taken from the Marcites, and Cataphrygians. The vse of leauened or vnleauened bread in the Sacrament was holden a great while to bee indifferent in the [Page 215] Church Euseb. lib. 3. ea. 27. & l. 6. c. 14.. Wherefore then hath Alexander the first of this name, restored the Iewish ceremonie concerning vnleauened bread, as if the Sacrament were to bee celebrated after the manner of the Iewes? Is not this to follow the doctrine of the Ebionians, who taught that the ceremoniall Law Ebionians. of Moyses was necessary vnto saluation? Is not this (I say) to imitate the same that one Symmachus an Symmachus. Hereticke of Palestina had taught before? The glosse Extrau. de ce­leb. Miss. ca. lite­ras in gloss. of the decretall of Honorius the third, vpon the word (fermentato) saith that it is not lawfull to vse leauened bread, because it is written, Not with old leauen, but with the vnleauened bread of sincerity and truth. And in your gloses Consec. dist. 2. Can in sacramēt. & ibigloss. which you haue approued and authorised, after the rules whereof the Romish Church liueth and beleeueth, we finde that pepper being added to the Sacrament, mar­reth not the transubstantiation of the wheate, but contrariwise that leauen marreth the same. And in this how differ you from the Hereticke Sabacius Sabatius. Hist. tripart. l. 9. c. 37. & lib. 11. cap. 5. who vsed vnleauened bread onely and no o­ther? Nicephorus Niceph. lib. 18. cap. 53. speaking of the Heresies of the Armenians that were followers of the Theopas­chites saith thus: The same in the Eucharist vse vn­leauened bread, and not that which is leauened. And Armenians. in the chapter following; The auncient Law giuers (saith he) doe wrongfully boast themselues that the fa­mous Gregorie Bishop of Armenia did leaue vnto them those ceremonies by tradition: chiefly, the obla­tion of vnleauened bread, and the cup without water: because that in like manner in that mysticall supper of our Lords, the sacrifice was without leauen, and the [Page 216] wine pure: which things notwithstanding the Catho­lick Church doth not alow in any waies. Concerning vs, we doe not impugne the mixtion of the Chalice, but onely the condemning of such as doe not mingle it. For we haue alwaies acknowledged that the most auncient Fathers vsed wine mingled with water in the Sacra­ment: and we reade not that the Churches of Arme­nia were euer excommunicated for that, to wit, for v­sing of pure wine. Behold what he hath said here: Furthermore like as the Messalians dipped the Messalians. bread in the wine: so also in the breaking of your Eucharist, which is done after that the Agnus Dei is sung, you mingle the third part thereof with the supposed blood of your Chalice. The councell Sess. 13. of Constance hath taken away the cup from the communion which you terme Laicall. The Ma­nicheans Manicheans. also vsed but one sort in the celebration of their Eucharist, as Leo Leo. serm. 4. de Quadrag. and Gelasius Bishops of Rome do witnesse, and of this last Gratian, maketh mention in his rapsodies In 3. part de consecr. dist. 2. ca. relatum, & ca. comperimus. The same Manicheans Vide August. epist. 19. & con­tra Faustum. lib. 42. cap. 29. maintained, that all things which appeared out­wardly in Christ, were but meere accidents. May it not be that you haue learned from those, that the forme, figure, colour and waight of the bread remaine still in the Sacrament without their owne substance? There remaineth nothing fit to finish your picture, but to mingle cheese with bread, as the Artotirites did

CHAP. XIV. Of Purgatorie.

PVrgatorie springeth from the heresie of the Catharians, against whom Epiphanius hath Catharians. learnedly written. And although Purgato­rie Epiph. tom. 1. l. 2. In eadem haeresi fuit Manes. Vide August cōt. Fanst. lib. 20. cap. 21. be the chiefe patrimony of the Romish Cler­gie, and the onely foundation of Masses, yet it is vnknowne to the Church that was vnder the Law, to the Church that is vnder Grace, being without all warrant, without any likely-hood, how little so euer it be.

CHAP. XV. Of Miracles.

THe Donatists would haue proued their er­rors Donatists. by Miracles: which appeareth in Saint Austins writes. Iustin Martyr and Athenago­ras say that those be Hereticks, that worke Mira­cles in their Churches, and that to doe Miracles, is Chrysost in Mat. cap. 24. hom. 49. no signe and demonstration of Gods true seruice. S. Chrysostome saith: There can be no other proofe of Christianity then the holy Scriptures, the signes are now abolished, and will rather bee found a­mong false Christians.

CHAP. XVI. Of Praying to Saints.

VVe doe honour and worship the Saints, but it is in imitation. This is S. Austins August de ve­ra relig. cap. vlt. Item cont. Faust. Manich. lib. 20. cap. 21. Vult san­ctos honorari cul­tu dilectionis & societatis: cari­tate & non ser­uitute, de vera relig. cap. vlt. maxime, honor andi sunt propter imitationem. Wee doe not call vpon them, nor pray to them that they may become in­tercessors and aduocates for vs at Gods hands, we retaine and follow onely their good life and doctrine, by holding and reputing them blessed in heauen. We know that worship belongeth to God onely, all manner of creatures being exclu­ded. We will not produce your arguments here, neyther yet our defences, wee should neuer haue done: I will aske you this onely, how can you with an vpright conscience deny the harmony that you haue with the Melchisedechians, and Se­thians Melchisedechi­ans Sethians. who worshipped the Saints as you doe? And where can you shew that this inuocation hath beene taught in the Primitiue Church, or yet many ages after? Verily in the Primitiue Church, all gifts were thought to proceed from Iesus Christ alone, no mention was made eyther of Saints or Angels, contrariwise it was the doctrine of Here­ticks, of the Basilidians, and of the Ophites, who Basilidians. Ophites. called on the Angels in their operations, as if the earth had beene deuided among them, and as­signed vnto them certaine names, and sought to appaise them by certaine composed formes, name­ly [Page 219] this (as Iren l. 1. c. 23. Ireneus writeth) O tu Angele, ab, a, te, or, opere tuo. Who had in like manner their pretended Saints, Iudas, Cain, Esau and such others, vnto whom neuerthelesse Ireneus doth not oppose ey­ther Abel, or S. Peter, or Abraham and the like, but onely our Lord Iesus Christ, who alone is re­ceiued in his Church. We cannot finde therefore any footesteps of this inuocation in the venerable antiquitie, or if you haue remarked any such, our writers haue refuted them, and haue rased the foundation thereof. For the Fathers haue main­tained, that to call vpon God, wee must no waies haue recourse vnto dead men, neither yet admit any creatures (how worthy soeuer they be) to be mediators and intercessors, but Christ Iesus alone. Which is made manifest by S. Ambrose Amb. lib. de I­saac & beata vita.: Iesus Christ (saith he) is our mouth, by which we speake to the Father, our eye, by which we behold the Father: our right hand, by which we offer vp our selues to God: without whose intercession there is no accesse to God, either for vs, or for any of the Saints. S. Chry­sostome Chrysost. hom. 2. de Cananta. Tell me woman, why hast thou beene so bold as to addresse thy selfe to Christ Iesus, thou that art a sinner, and a lewd person? I know well what I doe said she. Behold the prudence of this woman. She prayeth not to Iames: She addresseth not her selfe to Peter: She hath no regard of the whole company of the Apostles: She hath sought for no Mediator, but in stead of all these, she hath made repentance her compa­nion, and thus hath taken her iourney to the soueraigne fountaine. For (saith she) for that cause Vide Chrysost. hom. de promot. Euangel. Item hom. 4. de poenitent. Item hom. 43, in Gen. hath hee de­scended, for that he hath taken flesh on him, for that he [Page 220] hath become man, to the end that I also might be bold to speake to him. S. Austin August. contr. Parm. l. 2. c. 8. saith: The Christians in their praiers do recommend themselus each to another. But hee that prayeth for all no body praying for him, is the true and only Mediator. And a little after Vide cundem August. lib. 10. confess c. 42. Item lib. 4. ad Bo­nif. cap. 4. Item lib. de mori­bus Ecclesiae c. 34 Item. epist. 44. ad Maximum. If S. Paul were intercessor, the other Apostles should be so likewise, and by this meanes, there should bee many intercessors. Which could not agree with that which is said, That there is one Mediator betweene God and man. And August. in Ioan tract. 84. vpon S. Iohn, he addeth, that it is not lawfull to worship any Saints, neither yet to consecrate Altars and Chappels vnto them. Cyrillus Cyril. lib. 16. in Ioan. & 7., If wee would haue the Father to grant our requests, we must pray in the name of the Sauiour. What shall we say farther? Clement Alexandrin, Iustin Martyr, Ter­tullian, Ireneus and the most auncient speake no­thing thereof. And if you will not beleeue me, at least you will beleeue Leo Leo epistola. 82 ad Palestinos., that was Bishop of Rome, who plainely affirmeth, that neither the death, nor the merits of Saints, are able to helpe vs a whit to obtaine remission of our sinnes, but only the merits of Iesus Christ. And those passages of the auncient Fathers being so cleere and manifest, are withall grounded vpon the testimonies of the Scripture Ioan. 14. v. 6. 1. Timoth. 2. v. 5. 1. Ioan. 2. v. 1. Epiph. tom. 3. l. 3. haeres. 59.. Epiphanius reproueth the inuocation of Saints and Angels as a vilde heresie, and an a­buse of Satan and of the old Dragon, and saith, that in no waies wee must perfume their images with sweete incense. The Mileuitane and Afri­cane Councels Looke the first tome of the Councels, page 482. or thereby. haue taught the same, and haue wholly ouerthrowne that which you hold concer­ning their merits and workes of superrogation. [Page 221] Wee haue already spoken of those that called on the Angels, whom S. Austin August. lib. de haer. ad quod vult Deum. baer. 93. Angeliques. for this cause called Angeliques I sid. Orig. lib. 8. cap. 5., a title that belongeth vnto you as well as vnto them. For who knoweth not after what manner you worship and serue them? You ought to call to minde that which that holy Fa­ther writeth August. lib. de vera relig. c. 55. Cainitae, Angelos affectuum mode­ratores statue­bant. Nicet. lib. cap. 11. August. lib. 1. cont. Maximum. Arrian. Episcopū. We honour the Angels by chari­tie, and not by seruice: and wee build no temples vnto them: for they will receiue no such honour at our hands. We will adde moreouer to the pre­misses another goodly sentence of this same Do­ctor^q, but that we may be briefe, we will send the Reader to the place that is cited in the Margent. S. Hierome Hieronym. ad Riparium. saith, that wee ought neither to wor­ship Reliques, nor Angels, nor any creature: Which was the same that S. Athanase Athan. serm. 3. cont. Arrian. Iren. lib. 2 c. 58. Ethnophrones. had written before: and S. Ireneus yet before him. The Eth­nophrones did celebrate birth dayes, like as you doe the natiuity of your Saints, and the dayes of their death, and from these your greater and smal­ler feasts haue taken their beginning, which wee acknowledge to be the markes of Antichrist only, such as be condemned by S. Paul Col. 2. v. 16., and by the De­cree De consecr. dist. 3. Can. peruenit. it selfe vnder the particularitie of Satterday, thought by some persons to be a vacation day. And the same Hereticks (as Bodin In his Demono­manie. reporteth) had their enchantments, as in old times you had the booke of exorcismes vpon the canonisation of Saints.

CHAP. XVII. Of the Virgin Mary.

THese are your ordinarie reproaches, that we contemne the Virgin Sic occinitur in Ecelesia Romana: Midiatrix homi­num: Tuspes cer­ta miserirū. Ve­ [...]e mater orpha­norum: Tu leua­men oppress rum: Medicamen in­firmorum Omni­buses omnia: No­stra expias scele­ra. Marie, notwithstan­ding that we haue often protested that we will not diminishany thing that belongeth to the rights and prerogatiues of this holy Virgin. Wee acknowledge her to be the mother of God, the in­strument of the reparation of mankinde, a Virgin both before and after her deliuerie, and we defend her with the holy Fathers against Heluidius and his associates. It is not against her that we labour, but against your Doctors, which vtter most horrible blasphemies against this Virgin. Gabriel Biel Gabr. Biel. lect. 80. hath beene bold to write thus; The heauenly Father hath giuen the halfe of his kingdome vnto the most blessed Virgin Mary, Queene of the heauens, which was figu­red in Esther, vnto whom Assuerus promised the one halfe of his Kingdome. And for as much as the hea­uenly Father holdeth iustice and mercy to be the riches of his kingdome, he hath reserued iustice for himselfe, and hath resigned ouer mercy to the Virgin Looke the Psalter of the Virgin Marie, printed at Paris by Nicolas du Fossé, in S. Iames streete, at the signe of the golden Vessell, in Anno. 1600. 1601. & reprin­ted in An. 1602 with approba­tion of the Sor­bone, and the priuiledge of the Court. Marie. Can wee imagine any thing more abhominable then this? In your Confiteor, like as in the forme of your excommunication, there is nothing perfor­med without the consent and approbation of the Virgin, and without her the Lord may not vse his mercy and iustice in the Church. You haue com­posed a Psalter for her, that cannot be red without [Page 223] horrour: for all that Dauid hath spoken of God, is changed and attributed vnto her: and the names (Lord, and Eternall) are changed into that of (La­die.) The songs of the Prophets, of Simeon, and those that are attributed to S. Athanase, and to S. Ambrose, haue felt the same Metamorphôsis. It is your ordinarie prating to call her Queene of hea­uen Breuiar. Rom. in hymn. ad B. Virg. Vide D. Antonin. hist. part. 3. tit. 23 Theodoricū Ap­pian. vitae S. Do­minici lib. 2. Surium de proba­tis sanctorum hi­storijs tom. 4. August. 5. Mar­tyr. Rom. Oct. 7. In canticis, Salue Regina &c. Et Regina coeli &c., Lady of the Angels, Mistresse of the world, the gate of heauen, the starre of the sea, the foun­taine of mercy, the fountaine of grace and pardon, our life, and saluation vnto all those that put their confidence in her. And Bernardin In Marial. de bustis; Wee must appeale (saith he) from the Court of Gods iustice vnto the court of his mothers mercy. And notwith­standing you ought to haue learned of S. Bernard, Bernard. Epist. 174. Chrysost. hom. 45. in Mat. & 20. in Ioan. pronūciauit vir­ginem Mariam peccasse. that she taketh no pleasure in these false honors: That her chiefe honour is to be saued through the bloud of her Sonne. Neuerthelesse you prepare temples for her, garlands, bankets, sweete cakes, sacrifices, and a thousand other toyes, as if shee required such flatterie and adoration. You haue ordained some of the principall feasts for her: & haue conuerted this feast that was ordained by Iustiniā, & was dedicated vnto the memory of the receiuing of Christ Iesus by Simeon, into the feast of the purification of the virgin Tamen Bernar­due Mariam, vt Dauidem et alios vniuersos ex A­damo natos, in peccato cōceptam tradit. Epist. 174. Mary. The feast of the annunciation was established the 819. yeare of the assumption the 1273. yeare of the visitation the yeare 1380. of the conception the 1439. yeare, and of the presentation the yeare 1484. Greg. 13. etiam instituit Festum solemne Rosarij. B. Virginis.. And it is most wonderfull that the Apostles and those fa­mous men of the primitiue Church did not fore­see [Page 224] thus much, to the end that the elect might not be frustrated of that which you hold to be a part of Gods feruice. Moreouer you haue graunted to the virgin Mary a certaine adoration, which you call hyperdulia, that is to say, aboue seruice. Is not this to renew the heresie of the Collyridians, which Epiph. lib. 3. tom. 2. haer. 79. Epiphanius abhorred so much? Is not this to imi­tate Collyridians. those women of Arabia, that brought in these vanities, as to sacrifice vnto her a tart or sweete cake, and to assemble themselues in her name? Let vs looke on the text I beseech you. Certaine women (sayth he) doe prepare a chariot, and a foure square chaire, and couering it with a sheete at certaine solemne times of the yeare, during the space of some dayes, they present bread, and doe offer it in the name of Mary, euery one taking a part of the bread, as I haue partly made mentiō hereof, in the epistle which I wrote to Arabia. And now I will speake of this heresie, after that I haue called on the name of God, I shall produce according to my power such reasons as shalbe sufficient to refute the same, to the end that hauing plucked vp by the roote this heresie, that is the cause of images, we may through Gods assistance, ridsome persons of this madnesse. Behold what the Doctor hath sayd; and if those women offered biggins, the Iesuites offer themselues, witnes this forme of speech that they vse, O Lady I doe acknowledge thee to be my mistresse: And in their rule, Ego me voueo tibi in perpetuum seruum. And Thomas of Aquin Thom. Aqu. in 3. part. summae quast. 27. art. 5. writeth, that Marie had the fulnesse of all graces, which is as much as to make her equall with God, and like vn­to Christ Iesus. Contrariwise Epiphanius Loco suprà citato. sayth; [Page 225] Verily, the bodie of Mary was holy without all contro uersie, but yet it is not God Iudicet lector num Diua virgo sit loco Dei hoc cātico, quod ante cōcionem occine­bat Archiepisc. Patracensis in Cōcil. Later. Sess. 10. an. Dom. 1515 sub Leone X. Omniū splender, decus & perenue Virginū lumen, genitriu superni, Gloria humani generis Maria Vnicae nostri, Sola tu virgo do­minaris astris, so­la tu terrae maris at (que) coeli Lumen, inceptis fau [...]as rogamus, Inclyta nostris. Vt. queam sac [...]os reserare sensue, Qui latent char­tu nimium seue­ris, Iugredi et cel­sis, duce te, benig­na Moenia terrae. Sequentes versus leguturin porticu Mariae Magda­lenae Romae. Ter­tius Eugeniꝰ Ro­manus Papa benignus, Obtulit hoc munus virgo Maria tibi. Quae mater Christi fieri merito mernisti, Salua perpetua virginitate tibi. [...]svia, vita, salus, totiuagloria mundi, Daveniam culpis virginitatis honos. Without all doubt shee was a Virgin and honoured, but she was not giuen vn­to vs that we might worship her; yea, she her selfe a­doreth him that was borne of her according to the flesh, but who descended from heauen out of his Fathers bo­some. Herein the Gospell is our warrant, saying; What hast thou to doe with me woman, my houre is not yet come. Now let vs consider, addeth Epiph anis, for what cause Christ Iesus speaketh so to his mother? He calleth her woman, to the end that none should thinke her to be super-excellent, prophecying as it were what things were to fall out on earth concerning sects and heresies; to the end that some that admired her too much, might not fall into this heresie, and the fanfies thereof. Afterward he sayth: God who is the word, bath taken flesh of the holy Virgin, yet not to the end that shee might be guilded Tamen Pontificij ad Mariam accommodant quod diuinae tantùm sapientiae competit, ipsi scilicet Christo; Dominus possedit me in initio viarum suarum, antequam quicquid faceret à principio; ab aeterno ordinata sum &c. Pro. 8. v. 22. with gold, and that he might make her a Goddesse, but to the intent that we might not offer in her name. And in the end: that the Father, the Sonne, the holy Ghost might be worship­ped, end [...]one might worship Marie, neither man nor woman whatsoever, and that none might say, we ho­nour the Queene of Heauen. We might copie out here a great many moe goodly sentences, which this Father Epiph. lib. 3. haeres. Hereticos nomine Collyridianes panem (sine dubia sacramentalem) in medium producere et cir­ [...] esse refertin honorem B. virginis Mariae. hath declaimed against those persons: [Page 226] but to eschew prolixitie, we shall note that the maine scope of all is this, that he calleth those ima­ges that were appointed for the Virgin, the for­tresse of the Deuill, the seruice of the dead, and that he abhorreth them in the same termes that the Prophets did the Idols of Baal, giuing to them the name of adulterie, and applieth all that properly against the adoration of the holy virgin: he giueth the name of heresie to this abuse, he denieth that the Scriptures haue made mention thereof. He bringeth his argument from the quick to the dead: that if we ought not to worship Elias while he is yet aliue, how much lesse then when he is dead. Thereafter he concludeth, If God will not haue vs to adore the Angels, how much lesse the Vir­gin? One Petrus Cnapheus a most pernicious here­ticke, brought in the inuocation of the holy virgin Petrus Cna­pheus. in the seruice, and (as Niceph. Eccle­siast. histor. lib. 15 cap. 26. 28. Nicephorus witnesseth) said that in enery prayer the Virgin Mary ought to be called on, and her diuine power worshipped. He liued vnder the Emperour Zeno, about the yeare 470. and was condemned in the fift generall Councell, which condemneth you likewise after the same manner.

CHAP. XVIII. Of Images.

IT were to enter into a labyrinth if we should write all that we know concerning Images Sic Conc. Eli­ber. Placuit pic­turas in Ecclesiae esse non debere, ne quod coliter in parietibus pinga­tur.; Images, I say, which you honour so much, which you adore so much. And that institution of Pius Vide comment. Pij 2. lib. 8. the second, Pope of Rome shall be my war­rant, by which he will haue the Veronique to be Vide librū orat. inscriptum Anti­dotarius animae, vbi ad Veronicā oratio sic incipit, Salue sancta fa­cies nostri redem­ptoris &c. Hanc deuotè di­centib. concessa numerantur de­cem millia dierū indulgentiarum. showne in pompe, at Rome vpon Easter day, and the people to call out lowd with teares and weeping, for mercy at her hands. And who would not abhorre the consecration of the Image of the holy Virgin, which is practised to these ends, and in these termes: That, whosoeuer shall in this image worship the mother of mercy, shall obtaine pardon for all his sinnes, both of commission or omission, shall me­rit present grace, and saluation to come? Blasphemies that were vnknowne to the antiquity, that were in­uented in the most obscure ages of the Church. And how should the Fathers auouch the adorati­on of Images Synod. Ephes. epist. ad Theodos. et Valēt. Imper. c. 67. Et act 7. Nic. synod. epist. ad Constant. et Iren. dicit se fidenter anathematisare Nestorij idolatri­am in homine., when they approue not the ado­ration of Christ in his humanitie, as it is simplie considered in its selfe. They make warre against the Arrians. The Nestorians, who did separate the two natures, are called Anthropolatres. Those holy inuectiues are to be seene in S. Athanas cont. Arria. orat. 1. col. 114. Athanase, Gregory of Greg. Nyss. in o­rat. in laud Basi­lij. Synod. Ephes. 1. in epist. ad Theod. et Valent. cap. 67 pag. 119. Nysse, and in the first synod of Ephesus. Now we ought to remarke that the origine of these great abuses must be sought from a farther beginning. [Page 228] And those your progenitors liued many ages ago, yea, in the time of the Apostles, as it may be seene in that great magician Simonians. August de haeres. Simon, who made his fol­lowers worship his image, and that of his whore Silene. The Franciscanes Ederus in Ba­bil. pag 5. adore the image of S. Frauncis of Asisa, and the Dominicks Iren. lib. 1. c. 20. Epiph. haeres. 20. Marcelina. that of Do­minicus the Spanyard. In like manner a woman named Marcelina, of whom S. Austin August de hae­res. haeres. 7. Basilidions. maketh mention, adored the images of Iesus, and of S. Paul, and offered sweete incense to them. The Basilidi­ans, besides the adoration of images, added farther certaine inuo cations and enchantments, as Ireneus Iren lib. 1. c. 23 writeth. You doe after the same manner, by at­tributing to images certaine hid vertues, and by of­fering candels vnto them. The Gnostickes and Gnostickes. Carpocratians esteemed very much certaine pic­tures Carpocratians. of Christ: and with his images and S. Pauls, had also those of Pythagoras, which they perfu­med with incense and worshipped, as Iren. lib. cap. 3. & 24. Epiph haeres. 27. August. ad quod [...]lt Deum hae­res. 7. tit. 6. Damascen in fine lib. de haeres. Vide Niceph. lib. 18. cap. 53. Ireneus, Epiphanius, and Austin doe write. And like as they beleeued that Pilate had caused to make the image of Christ, while he was yet on earth: which the Si­monians kept very carefully: so doe you beleeue that S. Luke made the pourtraiture of our Lord Iesus Christ, not once, but often, not of one fashi­on, but of diuers. Those which you haue at Rome in diuers Temples, in Loretto, in Montferrat, and other places, vnto which you attribute greater vertue then to others, which you make with a sterne countenance, and worship in your temples, declare that you are Carpocratians, of whom Charles Carolus Mag­nus li 4. de ima­ginib. cap. 25. pag. 636. the great, King of France spareth not to [Page 229] say, that S. Austin reckoned among their heresies, not onely the worshipping of Pythagoras and Ho­mers images, but euen those of Christ Iesus, and of S. Paul. Eusebius Euseb. lib. 7. cap. 18. witnesseth that he saw those i­mages which the Carpocratians kept and wor­shipped in their closets. And it shall not be amisse, to set downe here formally that which Epiphamus Epiph haeres. 27 writeth against them. They haue (sayth he) cer­taine images set forth with colours, yea, and some of gold, of siluer, or of some other matter, which they say are of Iesus made by Pilate. Now they keepe these ima­ges in secret, and haue withall those of certaine Philo­sophers, as of Plato, Aristotle, and others, with which they fellow those of Iesus: and hauing rancked them thus, they adore them with the like mysterie that the Gentils obserue in their seruices. They haue (sayth Ire­neus Iren. l. 1. c. 24. speaking to the Gnostickes) certaine images, whereof some are painted, the rest are made of some o­ther fashion, &c. You ought to call to remembrance that Epiphanius in the Epistle written to Iohn, Bi­shop of Ierusalem, casteth out of the Church or O­ratory the image of Christ, or of a Saint, by tearing asunder the vaile wherin it was drawne: and there­upon writeth, that by no meanes we ought to suf­fer such blasphemies and sacrileges in the Church. The Councell of Ments holden in An. 813. con­demneth your images, and before it Rubr in Epist. ad Rom. cap. 1. August. epist. 49. & in epist. 113. Lactant. lib. 2. de Instit. Det. cap. 2. Origen. li. 4. cont. Celsum. Clemens in Pro­treptico. Oros. cont. gentes. Imaginem suam fieri simpliciter vetat Deus, Deu. 4. v. 12. 15. 16. Vide Clement. Alex. Strom. lib. 1. & 5. Originem cont. Celsum lib. 7. Euseb. Euangel. praeparat lib. 3. Athanasiū orat. cont. gregales Sabellij. Hieronym. in Isaiam. c. 40. August de fide & symb. c. 7. Theodoret. in Deut. quaest. 1. Damascen. or­thod. fidei l. 4. cap. 17. Constant Synod 2. act. 6. tom. 4. Nicetum lib. de imagin. Niceph. hist. ce­cles. l. 18. c. 53. In Bib. vulg. edit. Sixti v. et Clem. 8 edit. 1. in folio Romae ex Apo­stolica Typogra. phia Vaticana. Serenus, Bi­shop of Marseille. S. Ambrose, S. Austin, Lactantius, Origen, Clement Alexandrin, and Orosius write all with one consent, that God will not be worship­ped by any representation of a painted or grauen image. And what then will become of your pic­tures [Page 230] of the Trinitie, sometimes with three heads, and three faces: sometimes with a triple Crowne, and set vp like a Pope, holding a crucifix in his bo­some, with a Pigeon flittering aboue: somtimes in likenesse of a God of mercy, hauing both his hands and feete tyed fast together? The Romish Missals and Breuiaries are commonly adorned with the Picture of the Trinitie in the first page, as the edition of the Bible is, which was set forth by Sixtus the fift, and Clement the eight, which doth solemnise the same at the verie entrie. The Fathers teach no such thing, but contrariwise, as S. Basill Basil. in Hex­am. hom. 10., who sayth, that God cannot be represented: that we ought not to imagine any likenesse: that he hath no other image but his onely Sonne, who is the light of his glory. And S. Austin Aug. epist. 222., we must (sayth he) separate the Trinitie from all bodies and corporall shapes. Item: That if the Trinitie be inuisible after such sort, that we cannot see it, not so much as in spirit: we ought far lesse to be of any such opinion, as to thinke that it resembleth bodily things, or the images of bodily things. Then he concludeth: when thou thinkest on these things, although thou call to minde the bodily shape, chase it away, for sake it, flie from it. Nicephorus Niceph. lib. 18. cap. 53. Armenians. speaking of the heresie of the Armenians, They make (sayth he) images of the Father, and of the holy Ghost: which is a most absurd thing. For images are of bodies that may be seene and comprehended, and not of inuisible things, and such as cannot be comprehen­ded, not so much as in our vnderstanding. Now this inuention of picturing God, hath not proceeded from the Armenians onely, but also from the An­thropomorphites, [Page 231] who were likewise called Hi abs (que) tropo acceperunt quae, de oculis, sacie manibusque Dei per tropum scrip­ta sunt. August. lib. de haeres. 50. Va­dians, Anthropo­morphites. Vadians. and had also this custome to picture God the Father, in the likenesse of an old man with a gray beard, as S. Austin writeth, and as it may be seene in the annotations of Beatus Rhenanus vpon Ter­tullians Booke against the Valentinians, about the end. In the meane season the excuses of the aun­cient idolaters are yours, there is no difference. Those denied Lactant. de In­stit Dei l. 2. c. 3. Clemens rec [...]gn. lib. 1. Chrysost. o­rat. 12. de primae Dei notitia ait Ethnicos asseue­rasse summū, pri­mum et maximū Deum à se in si­mulachris ex au­ro & argento & cbore factis coli. that they worshipped images, but said that they did contemplate the likenesse of that which they worshipped. We adore (said they) visible images in honour of the inuisible God. Clement in refuting of them, sayth, that these are the words of a Serpent, that speaketh by their mouth. Why then, sayth he, doe you not honour God, rather by doing good to the poore, that are his image, then to runne after wood, stones, and things that haue no life. But from whence hath this euill come into Christianitie? It is because the ignorant Pastours found it more ea­sie to feede their flockes with huskes then with bread: with pictures then with Scriptures. And images being thus once receiued into the Chur­ches, who would thinke it any thing strange, that the people being newly come out of Paganisme, did transport their superstitions with them, and helped both with tooth and naile to aduance the businesse? But yet some good Bishops were found, which did oppose themselues against those broils, yea some euen with the zeale of Ezechias, by brui­sing of them to pieces. As touching those sloath­full Pastours, they did then euen as they doe yet stil at this day, following the Manicheans, of whom Manicheans. [Page 232] S. Austin August. contra Adimantum cap. 13. tom. 6. writeth: They will haue men to beleeue that they are fauourers of images, that so they may pur­chase the fauour of the Gentils vnto their foolish and vnhappie sect. In a word, we find in your images the Hellenisme, the doctrine of Simon Magus, of the Carpocratians, of the Basilidians, the Christi­anocategorians, and others your fore-fathers.

CHAP. XIX. Of Reliques.

THe inuention of reliques is not from God. In S. Ambroses time onely men began to seeke after Reliques, to transport them from place to place, and to recommend them to people. The testimonie which Ruffinus Ruffinus lib. 1. cap. 35. and So­crates Socrates lib. 3. cap. 18., Ecclesiasticall writers, render of the body of Babilas, martyr (as we haue written in the con­formities of Gentilisme) maketh vs beleeue that Sathan is the author of Reliques. And indeed, the Fathers that were assembled in Councell at Con­stantinople, in the time of Leo the third, conclu­ded, that the adoration of Reliques was meere I­dolatrie. Yet notwithstanding you make ostenta­tion of your Reliques with great pompe, and are not ashamed to place among them, shooes, haire, combes, shirts, nailes, and other iewels, whereof our writers haue set downe whole Catalogues in their Print bookes. Is not this to imitate the Samp­seans, Sampseans. [Page 233] who kept the spittle, and dust of two wo­mens feet, whom they adored, thinking that these were fit to cure diseases? Thus hath Epiphanius Eplph. haeres. 53 written. And like as the Heliotropites honoured Heliotropites. such herbes, as turned about with the Sunne: so doe you embrace euery thing, yea, euen to the taile of the asse, that carried Christ Iesus to Ierusa­lem, and is kept at Genua, and the myse that eate your hoste, which (if like good Cats you doe once catch) you make reliques thereof. S. Chrysostome Chrysost. hom. 2 de Machab. Item hom. 43. in Mat. reproueth and condemneth those Reliques: I will send you to those passages which I haue no­ted in the Margent.

CHAP. XX. Of the Crosse.

WHen we speake of the crosse, wee meane not of the crosse of wood, and of the signe of the crosse Imagines crueis latria coli debere asserit. Tho. Aqu. part 3. quaesi. 25. art. 3. & 4. Quam energeiam huic signo tribu­ant vide Rabanū Maurum de In­stit Cleric. lib. 1. cap. 27. De consecr. dist. 4 Can. Postea. De consecr. dist. 5 Can, Nunquam.. For when our Lord sayth, that we ought to take vp our crosse and follow him, we must not vnder­stand this signe that is in wood, as if we were to ca­rie it on our shoulders, but rather that we may cru­cifie our affections vnder the commaundement of Christ Iesus, as also that we may vndergoe all manner of crosses and afflictions for his names sake. By the crosse therefore, we vnderstand the death and passion of our Lord, and not this crosse [Page 234] whereupon Christ Iesus suffered death. For the Ecclesiasticall historie assureth vs, that Helena de­uided the same in two parts, whereof the greater she left in Ierusalem, inclosed within a siluer cace, and sent the other to the Emperour her sonne, who placed the same in his statue that was set vp­on a pillar of Porphyre in the midst of the market place of Constantinople. The Pagans Minutius Fe­lixi [...]. Octau. pag. 18. mocked this adoration: and Caecilius reproued the Christi­ans for so much as they worshipped the dolefull wood of the crosse, and honoured that which they had deserued, and ought to haue suffered. But what doth Octauius answere vnto them? Behold what Arnobius Arnob. lib. 8. cont. gentes. sayth, We adore not the crosse, nei­ther yet desire the same. S. Ambr. in. Ocat. suneb. Theodosii. Ambrose sayth, Helena the Empresse found out the title, and adored the King and not the wood, because it is an heathenish errour, and an vngodly vanitie. And the historie of Epiph in epist. ad Dan. Episco­pum Hier [...]sol. Epi­phanius, that broke and bruised the image of the crucifix that was placed in the entrie of the temple, is manifest. You adore the crosse Siclignum cru­ [...]is i [...]uocantes cla­ment Papistae, salua cateruā in tuis laudibus [...]ōgregatam. Bre [...]. i. R. man. in Fast inuent. et exalt. S Crucis. plainely. These be your words, O crux, aue, spes vnica. There is a verse in your breuiaries, Crucem tuam adoramus, Domine. And in that are you not Armenians, who adored Armenians Niceph. hist. l. 18 cap 53. En. byn i [...] in Panoplia. the crosse of our Lord, and for that cause were called Staurolaters? Tertullian and S. Basill say indeed that this manner of making the signe of the crosse In altero duo­rum celcherrimo­rum templorum vrtis Turonensis, inter reliquias c [...]ux erat au [...]o bducta, acatem habensilligatum, cui. artificiosissi­mé insculpta spe­ctabatur Venu­cum Marie & Cupidine. Ista c [...]ux ob addactu rubri ligni fin­stulum, quod de vera Chrsti cruce essedicebant, au­gustissimis festis adorabatur à po­pulo deuotè ima­gines osculante. in the aire hath proceeded from an A­postolicke tradition. But from what tradition I beseech you? From the Euangell of Nicodemus, where we read those pleasant fables, that Charinus and Lentius being risen againe, make the signe of [Page 235] the crosse on their tongues: That Christ being in the Lymbus made the same signe vpon Abraham and the rest: and that he made this signe on the hands of the good theefe, that he might shew the same to the Porter of Paradise, in case he would not suffer him to enter.

CHAP. XXI. Of Mariage, and Celibate.

I Will beginne at Mantuan. li. 1. fast. Coelebs Gra­cam habet origi­nem, [...] est carens concubitu. Ioseph. Scalig. Castigationib. in Pestum. Mantuans verses.

What ample matter I could find here to con­uince you (Sirs) that forbid that order and voca­tion of persons to marry, which is in the first de­gree of holinesse and religion among you. Behold your prating here: That it is an vnseemely thing that those which ought to be the temple of our Lord, should be the slaues of beds and vncleannesse. You guard your selues, with the Councels of Ancyra, of Neocaesarea, of Arles, of Elibera, and which are prouincials, which neuerthelesse were ruled by the first generall Councell of Nyce. I abhorre these blasphemies that your Canons spew out against [Page 236] mariage: That Can. decerni­mus dist. 28. it is nothing else but the filth of car­nall copulation, a reprochfull vncleannesse: When Can. quia ali­quanti dist. 82. mariage is called obscaenae cupiditates: When Can. Proposui­sti. ead dist. ma­ried Bishops are termed contaminati, carnali concu­piscentia: When Can. plurimos sacerdotes. dist. ead. againe they are called Sectatores libidinum, & praeceptores vitiorum. The Popes, Sy­ricius and Innocent 33 Quaest. 4. can. Vir. call mariage pollution. Gre­gorie surnamed the great, would not suffer such maried persons to enter into the Church, as had lyen together the night before, vnlesse they had first bin purged and washed: and grounded him­selfe vpon an ancient custome that had beene vsed in Rome, and it may be that it is that, whereof the heathenish Poet maketh mention.

And what manner of songs be these but of owles and scratchowles, fowles that are ominous? And what shall become of so many great & wor­thie persons, that haue deserued so well of the Church, who were married? S. Hilarie Bishop Mant. fast. lib. 1. de Hilario: Non nocuit tibi progenies, non ob­fuit vxor, Legitimo coniun­cta thoro, &c. of Poictiers was married, Oceanus Numidicus, Seuerus, Restitutus, Chaeremon, Philogonius, Apollinaris, Sy­nesius, being all renowmned married Bishops and Pastours. Gregorie Nazianzene Greg. Nazianz. defunere patris orat. 28. was a Bishops sonne. Item, Gregorie of Nysse, brother to S. Ba­sile was married, as Nicephorus Niceph. lib. 11. cap. 19. writeth, and a­mong the modernes, Baptista Mantuanus Mant. in fast. lib. 1. Praesule pa­tre satus, nam tunc id iura sinc­bant, Pastorale pedum gessi post funera patris. Saturnillus.. And when you thus detest mariage, is it not to raise Sa­turnillus from death againe, who abhorred the [Page 237] same as a villanous fact, and said, that matrimony proceeded of Epiph. tom. 2. lib. 1. haeres. 23. & 25. August haeres. 1. Sathan, and not of God? And that accusation is notable, which Epiph. haer. 63. Origenists. Epiphanius fram­eth against the Origenists grandfathers to the Fry­ers and Nunnes of our time: They banish mariage Costerus Ench. cap. 15. prop. 9. ait in sacerdotibus tolerabilius esse adulteriū, matri­monis. Idemdocet Mare [...]millanus tract. Gallico de commodis & in­commodis matri­monij., sayth he, and not lecherie, they pollute their soules and bodies with filthinesse. Some liue solitarie like Fryers, some women also liue in desert places, in the habit of those that lead a solitarie life. They are polluted, ac­complishing in themselues their concupiscences, yea, and practising the infamous act of Onan, the sonne of Iu­dah. The chastitie, whereof they make profession, is fained, and beareth onely the name. Their butt and ayme is this, that women may not conceiue and bring forth children, fearing that they might be diffamed a­mong men: and through the meanes of this fained chastitie, they would purchase fame and prayse vnto themselves. Behold, what hath caused in the church this so slaunderous and execrable introduction of chastity, afterward confirmed with so many curses by Gregorie the seuenth. The Gnosians forbad their Gnosians. Priests to marie, as Eusebius Euseb. lib. 4. cap. 23. Scuerus. writeth. Scuerus, wit­nesse Epiphanius Epiph. har. 45. Eustathius., calleth the woman the work­manship of the Deuill, & by consequent that such as are ioyned in matrimonie, doe performe the worke of the Deuill. Eustathius, Bishop of Sebaste, of whom the Eustathians Socrates lib. 2. cap. 3. Nicetas lib. 5. c. 14. sumana Con­cil. in act. Conc. Gangr. haue proceeded, com­maunded to eschew as an abhomination the bles­sing and communion of the Priest that had a wife, whom he had taken to be his lawfull spouse when he was a lay-man. Marcion hath borrowed the Marcion. foundation and ground of his opinion from the [Page 238] Philosophers and Poets, of whom the greater part thought very hardly of marriage, by calling the coniunction of sexes in mariage sinne: and (as Tertullian Tertul. cont. Marcion. writeth) would not receiue any to be baptised that had not forsaken mariage, and em­braced chastitie. The Manicheans permitted not mariage vnto their elect & perfect ones Aug. epist. 74. & haeres. 46., no more Manicheans. then you doe to your Priests and Fryers, whom you hold to be in the estate of perfection. And like as their elect were forbidden, so they permitted the same vnto those whom they named auditors, whom we may call the laytie. The Montanists a­bout Montanists. the yeare 200. were pleased in outward shew to condemne second mariages: but by such rea­sons, as did ouerthrow the first also, from whence we suppone that your railing accusations haue pro­ceeded. Thereafter the Nouatians August. haeres. 26. Sacrat. hist. lib. 5. cap. 21. Nicet. lib. 4. c. 27., which vnder Nouatians. a pretence that they would be more pure then o­thers, hauing caused a great schisme in the Church that they might authorise it the better, did admit none into their Clergie, that had beene twise ma­ried: in that therefore being more reasonable then you are, that forbid 31. q. 1. ca. de his, et c. hac ra­tione. the first expreslie. Your an­swere is, that you debarre not all manner of per­sons from mariage, and that the Romish Church cannot be blamed in that respect: which is as much as if you would excuse a murderer, and pro­nounce him not guiltie, because he had not mur­dered all the world, but a part onely. Moreouer, that you may shun the sentence of the Apostle 1. Timoth. 4., who affirmeth plainly, that the forbidding of ma­riage is the doctrine of Sathan, you agree in one [Page 239] with the Encratites and Tatianites Epiph. haeres. 46. & 47., who went Encratites. Tatianites. too plainely to worke, saying, that mariage diffe­red nothing from fornication, and that it procee­ded of the Deuill. But it is easie to be decided, whether it be pronounced against the hereticke or the heresie; against the person, or against the thing: and in the end, if such as hold the mariage of a Priest to be incest, be not condemned by the A­postle. Those of Phrygia Socrat. l. 5. c. 21 Hieracites. forbad the laytie to Phrygians. mary, as being more rigorous then others: The Hieracites Epip. haeres. 47. Dositheans. Adamians. forbad the same in all manner of per­sons: the Dositheans praysed nothing but chasti­tie: the Adamians did in like manner, from whom the best common places of your Iesuites, concer­ning celibate haue proceeded. Consider here then, if Pope Syricius had more reason for him, then those heretickes had, among whom although there was some that condemned onely second mariages, yet so is it that he hath spoken as much in generall of the first, and of the second, saying, that those that are in the flesh cannot please God (so terming maried persons. Out of all this that hath beene mentioned we may gather that you haue imitated the heretickes, and being vnwilling in this show of holinesse (that is so much applau­ded of the common people) to giue place to them in any wayes, you haue thought it more conueni­ent that married persons should not touch those things, which you name holy. I cited certaine Ca­nons a little before, that forbid, and exclaime vild­ly against mariage, and approue chastitie. It shall not be impertinent if we discharge here some o­thers [Page 240] Can. si quis docuerit. dist. 28. Can. si quis dis­cernit. dist. ead. Can. si quis prop­ter Deum. dist. 30 Can. Nicena Sy­nod. dist. 31. Sozomen. lib. 1. c. 22. Vide tom. 1 Conc. pag. 263. against them, which hold and commaund the contrarie. And how will you be able to accord these flutes? Moreouer, why doe you not answere directly to the first Councell of Nice, and to the Councell of Paphnucius, which was written in the records? And the Councell of Gangra Conc. Gang. cap. 1. 4. 9. 10. hath con­demned and excommunicated all those that vnder the colour of Monasticall vowes, of Religion or Priesthood, doe abandon their wiues. Whereunto agreeth the sixt Councell of Constantinople, assem­bled in Trullo. The proofes going before, doe suf­ficiently declare that you are enemies to marriage, seeing that which doth not hinder piety, is by you termed pollution, the worke of the flesh, adultery, whoredome, and filthinesse, which is the cause why you haue degraded those Ecclesiasticall per­sons, that are ioyned in matrimonie according to Gods institution, and contrariwise such as haue Concubines are not excluded from your commu­nion: witnesse that which the Councell of Can. is qui. dist. 34. Ex Concil. Tolet. Can. 17. Toledo hath set downe in plaine termes. He that hath no wife, and in stead of a wife hath a Concubine, ought not to be excluded from the communion: yet after such manner, that he content himselfe with one onely, whe­ther she be wife or Concubine. Vnto this Canon we will adde another Can. Christiano dist. ead. that sayth: It is not lawfull for a Christian to haue moe or two wiues together, but one onely, or otherwise in place of a wife, if he hath none, a Concubine. Which we vnderstand not particular­ly in regard of Priests, but of all persons indiffe­rently.

CHAP. XXII. Of Fryers.

COncerning Fryers, although that suppo­sed Denys Areopagite make mention of their consecration through tonsure, yet we haue learned of S. Hierome Hieronym. in vita Hilarion. E­remit., that Antony the Her­mite was the first Fryer that dwelt in the Desart, and Hilarion his disciple the first that gathered them into Monasteries. And this Antony died in the yeere 361. Their institution therefore is not so ancient as it is noysed among you, for concer­ning that place in Philo Philo de vita contemplatina. Celibate., which you abuse, it hath beene answered to you that he speaketh of the Es­seans, who were Iewish Hereticks, and not of the Fryers of the Romish Church. Now to wearie you no longer, we shall declare only, how that the Marcion. Ebionians. Apostolicks. Aerians Encratites. Hieracites. Manicheans. Vide Epiph. lib. 2. Haeres. 22. & 42. 43. & 67. August. ad quod vult Deum haeres 25. 46. 47. & 53 Item hares. 17. Abeliani licet coniugati & cūvxor bus habita­rent, ijs tamen non vtebantur. August. haeres. 87 statutes, decrees, rules and deuotions that are pra­ctised in the Monasteries of both sexes were made after no other modell, then that of the Hereticks, that liued euen in the Primitiue Church. We haue made mention before of Celibate, whereunto they bound themselues by a solemne vow: wherefore we shall only remarke by the way, how that Mar­cion the great Arch-Hereticke, the Ebionians, the Apostolicks, the Aerians, the Encratites or Tati­ans, the Hieracites, the Manicheans^c and others, recommended chastitie aboue all things, would admit none into their companie that were married and liued not chastly, whether it had beene men [Page 242] or women. And from whence then should Celi­bate haue proceeded but from these good Ma­sters? In what Idea haue they receiued their forme, those vowes of chastity that are obserued by the Fryers, Iesuits and Priests, but in the schoole of these good men. It is true that Matri­mony, which the Manicheans had kept back from their elect, was permitted vnto those that were au­ditors onely. And let vs search what Epiphanius, Philastrius, Austin and others haue written as well of those antient Hereticks, as of others that haue beene since, such as be the Gnosticks, the Adami­ans, Gnosticks. Adamians. Priscillianists. Saturnalians. the Priscillianists, the Saturnalians, which Nicet l. 1. c. 35. & l. 4. c. 24. in the meane time wallowed themselues in abho­minable vilanies, euen as your Fryers at this day are both knowne to do and conuinced thereof, we shall finde that they haue all with one accord bani­shed and chased holy Matrimonie out of their conuents, although the forbidding thereof bee a marke of Antichrist, as the Prophet Dan. 11. v. 37. teacheth vs. Your Canons Caus. 32. qu. 1. can. Integritas. should haue taught you so farre, that chastitie may be councelled and recommen­ded only, and not commaunded. Remember, I beseech you, that worthy sentence of S. Bernard Bernard serm. 66. in Cant.: Take away Matrimony out of the Church, and you shall fill it with whoredomes, with incests, and with Sodo­mitrie. And that great Baldus L. si is qui filiū & l. si paterfam. §. in arrogatio­nibus. D. de A­dopt. writeth, that the Pope did once giue licence to the Fryers to marrie for a certaine space, vntill such time that they had gotten some off-spring, conditionally that imme­diatly thereafter they should take on their hoods againe. Truely in this restraint you oppose your [Page 243] selues to the holy Ghost, to the commandements of the Gospell, to the example of the Apostles, to the whole antiquitie, to the most approued Fathers and to the best Councels. And it is pleasant that the Canon Caensors non est caus. 26. quaest. 2 saith: Before the Gospell was spredde a­broade through the world, many things were tolera­ted, which after that a more perfect doctrine hath ta­ken place, are vtterly abolished: as for example, How­be it Priests were not forbidden to marry, neyther by the Law, nor by the Gospell, yea, not by the doctrine of the Apostles, neuerthelesse the holy mother the Church hath forbidden it altogether. Concerning that, to haue nothing in propertie, from whence haue you Apostolicks. Apotacticks. the inuention thereof, but from the Apostolicks and Apotacticks August. de hae­res. haeres. 40. Epiph. haeres. 61. Nicet. l. 4. haer. 36 Idem attribuit Philaster Aerij sectatoribus. Anabaptists.? The onely way to become wealthy, is to possesse nothing in propertie, for no­thing can be giuen away. And it is meere mock­ery this counterfeit Monkish pouertie, which hy­deth inestimable and princely treasures. And ve­rily we may say that the Apostolicks were the in­uentors of those societies, which we see renued in our age, and of those new fashions of liuing. Those then are the Fathers of your Fratrie, and the au­thors of this voluntary pouertie, which consisteth onely in possessing nothing in propertie, which is as much as to haue all things, to possesse all things. And the Anabaptists of our time doe verily con­forme themselues vnto your Fryers, who carry nothing about them, and haue all things common among them. The garments Quidem ex ve­teribus vse sunt Adderethsebar, id est toga siue Abolla maiore, ea (que) villosa at (que) impexa & rudi, plurimùm coloris natiui: qnoniam his vestibus nul­lo studio aut ra­tione opus est: ne­glectae sunt, & neglectum prae se ferunt nec Domi­num suumin curae purgandi aut e­luendi occupant. of the first Fryers, as likewise those of the order of S. Benedict, were ey­ther blacke, or rather, without any regard to the [Page 244] colour, course and meane according to the cu­stome of the countrey. At this time their cloa­thing is the latus clauus of the Romanes, which is the broad band that is to bee found among the garments of the most auncient orders. The Eu­stathians Eustathians. taught their disciples to apparell them­selues in certaine garments of cloath, and that such garments were able to cleanse and sanctifie them. The Capuchins and such others, being worser then the Eustathians Balsamon in can 12. Conc. Ganger. Epiph. haeres. 31. In forma absolu­ti nis monasticae l [...]gitur Rigor re­ligionis & meri­tum ordinis, ce­dant tibi in re­missionem pecca­torum & praemi­um vita aterna. Bernardin. de busto in Rasario., make the people beleeue, that to take on their habit is a second Baptisme: and to die therein, is to goe straight to Paradise: to be buried therein is to goe free of that burning fire of Purgatorie. Bernardine teacheth in his Rosarie: That he that taketh on the ha­bit of Religion, receiueth the same Grace from a­boue, that hee that is Baptised: That to put on a Fryers habit Cuculata saga agricolis imper [...]t Columella, & cu­cullionem viato­rium Capitolinus in Vero nominat, & Festus cuculli. unculum ad pro­pulsandam iniu­riamcoeli., and to lurke vnder his hoode, giueth free remission both of the fault and punish­ment of all their sinnes. That he that dieth in the habit of S. Francis, cannot be damned. And what blasphemies are these, to attribute vnto a garment, inuented by some fanaticke and melancholick per­sons, that which belongeth to the only blood of Iesus Christ? And Thomas Thom in 4. sent dist. 4. himselfe, who is yet more strange by reason of his exquisite doctrine, We reade (saith he) in the liues of the Fathers, that a certaine person saw the like grace descend from hea­uen vpon him that was cloathed in the habit of Religi­on, that he had seene descend vpon him that had recei­ued Baptisme: which is to make the filthie hood of a durty Fryer, equall with Gods ordinances. [Page 245] Moreouer those goodly Abbeyes, Monasteries, and sumptuous Conuents, are they not the inuen­tions Buildings. of the Euphemites or Messalians? Epiphani­us Euphemites. Epiph l. 3. com. 2. haeres. 80. writeth of them, that they builded for themselus great lodgings, large walkes, and termed all those places of prayer. The Iesuites in this sort of Oe­conomie goe beyond all their companions of the Fratrie, in so much as they build nothing, and doe alwais take hold of such palaces as they finde al­ready Shauing of the beard. Messalians. Euchites. perfected and finished. The same Messa­lians and Euchites haue taught your Fryers the holy misteries that are in shauing Rasio capitis est temporalium om­nium deposilio vt aiunt. Odepositio! of the beard, and in the barbers operation, that you may play gaudeamus in coenaculo charitatis, that you may dal­ly and put off time in idlenesse, in singing and buz­ing by measure and compas. For my part, I hold this shauing of the beard to be a most pleasant and delectable thing, sith Suetonius Sueton in O­thone. saith that the Em­perour Otho vsed the same often, that so he might increase the beauty of his visage. And how will your Friers agree together touching long and short beards. The diuers readings that are found in the copies of the councell of Carthage Conc. Carth. ca. 44. haue nourished their contentions. In some Sic in codice Gemblacensi. they reade, comam nec nutriant nec barbam: in others Sic in Ganden­si S. Bauonis. Euchites., nec barbā tondeant. I referre my selfe to the decision of some councell. The Messalians were called of the Gre­cians [...], or [...], Epiph. haeres. 68. & 80., by reason of this fained and as it were continuall labour in singing, pray­ing, prating and babling both day and night pray­ers, psalmes and other meditations, whereof they haue composed their offices, accompanying them [Page 246] with lights, tapers, and burning candles, yea, euen Lights. in the noone-day. And this exercise being conti­nued both day and night made the common peo­ple astonished. In like manner they vsed spittle Spitle. in their Sacraments, as a thing that had a certaine force and vertue to chase away the Diuell. The same Euchites and Psallians (as S. Austin August. haer. 57 writeth) thought it not lawfull to labour with their hands Noworking. that they might earne their liuing. And against these pests Amphilochius & Flauianus most worthy Bishops haue written most sharpely & mostgraue­ly, of whom Theodoret Theodor. lib. 4. cap. 11. makes honorable mention and if they were aliue now, they would wash your Fryers heads soundlie, with no smaller reason then they opposed themselues to the Messalians. For this they hold with them, that to play the Fryer well, there must be no working Interim non la­borando omnia in sacrum [...] & inex. plebilem conge­runt, ex quo far­ciantur Mona­chorum botuli. Vide. August. de operib. Manach. cap. 20., that han­dy workes are vnworthy of the white and delicate hands of Monachisme, and that sloath is the nou­rishing mother of the Gospell. And what answere will they returne to the author of the History tri­partite Hist. tripart. l. 8. cap. 1., who saith that a Fryer that worketh not with his hands ought to be accounted as a theefe? And to the Apostle 2. Thes. 3., that he shall not eate? The Primitiue Fryers placed no part of their saluation in their abstinences. Yea (as S. Austin De moribus Ec­clesiae Catholicae 31. & 33. saith) they admonished after a brotherlie manner, those that through too much fasting, had become rather weake then holy. Ifidore saith, that the Nouatians, Hereticks gloried in the merit of their works. And at this time who vaunt themselues more then Merit of works those of the Romish Church, cheefely the Fryers, [Page 247] and among them the Capuchins most? The Isid etymol. lib. 8. cap. de haeres. Christ. No­uatians Nouatians. said that they were pure and separated from the rest of the world: and who is liker vnto them, then those that are of another world, who say that they liue like Angels, although they draw the glory and pride of this age after them, yea and Ignorant Friers Gnosimaches. into their draughts, which are become redoubta­ble not onely vnto the common people, but vnto the Popes also? After such manner, that one of them said, that hee would chuse rather to offend a Monarch, then the least Harpie of the Minorite Fryers. The sect of the ignorant Fryers, whom the Italians call Frati ignoranti, is it not like vnto that of the Gnosimaches, of whom Damascene speak­eth Damasc. lib. de haeresibus., and who gloried in this, that they knew no­thing? Some of your Doctors Nicet. lib. 44. c. 39. Coster. Ench. cap. 11. Bozius de signis Eccl. lib. 9. cap. 12. haue maintained August. de mo­ribus. Manich. l. 2. c. 13. & 15. A. carnibus abstine­bant per ieiunia tamen peregri­uas & exquisi­tas fruges multis ferculis variatas sumpserunt. Encratites. Tatians. Manicheans. that ignorance is the cause and mother of all piety and obedience, and wee may perceiue the print of this maxime in the Faith, which you terme impli­cite or intricate. But what will they answere to the Councell of Toledo Con. Tolet. 4. can. 24. Aug. in Psal. 33. Abstinence from flesh., whereof one Canon saith that, mater omnium errorum est ignorantia: and to S. Austini, that the kingdome of ignorance is the kingdome of error? The abstinence from flesh, which chiefly the charterous Monkes and some o­thers obserue very strictly in their rules, as being willing to die rather then to enioy the vse of flesh: next, the abstinence from egges; white meate and such others, hath proceeded from no where else but from the Diabolicall shoppe of the Encrati­tes, Tatians and Manicheans Epiph. haeres. 46 Damas. de haer. Philast. as Epiphanius Can. delicias. Can. quisquis. can quod dicit. dist. 41. Can. si quis car­nem. Can si quis pres­biter. dist. 30., Au­stin and Philastrius writ: for they haue the like [Page 248] markes on their visage. Those vowes touching meates of fish dayes, whitmeate dayes, cheese dayes and flesh dayes are against the Canons Conc, Gangr. cap. 2. which we haue noted in the margent. The Gan­grene Cont. Aneyr. c. 14. Conc Brach. c. 14. Councell and that of Ancyra Abstemijs illis potest dici quod [...]lim Nouato A­cesio, dicebat Cō ­siantin. Erigite scalam, Acesi, ti­bi, & in coelum solus ascendito. Silence. Pattalormichi­tes. which were holden almost at the same very time with the first councell of Nice, haue ordained, that one should not and ought not to chastise or condemne those that eate flesh on Friday, or in Lent^P, yea, and that in matters which concerne Matrimony and meats our consciences ought not to bee burdened with new commandements. The Chartrous Monkes haue learned their silence in the Schoole of the Hereticks, whom S. Austin August. ad quod rult Deum haer. 63. calleth Pattalorni­chites, which had this custome; to put their finger to their mouth, that they might hold their peace. And if you enter into the Monasteries of the Charterous Fryers, and meete any of them, all the salutation that you shall haue of them, willbe only a very humble inclinabo. Now it may be that those silent Fryers, will haue the prôfession of their si­lence to come rather from the Echimithie of the Pythagorians then from those Hereticks. I giue them libertie to chuse, for it is all one to me. And the Iesuites are they not descended from the Car­pocratians Iesuites. Carpocratians. auncient Hereticks, of whom Ireneus writeth, that they bragged themselues to bee fel­lowes Hoc est insana­bile Iesuitarum cocoethes. Bare-footed. with Iesus, and to beare rule ouer the Prin­ces of the earth? Iesuits (I say) the most pestife­rous Grashoppers that euer came out of the pit of hell? The Capuchins goe bare footed poore men, truely they are worthy of compassion, those [Page 249] poore snakes, Philastrius Bishop of Brixe, in the catalogue of Hereticks, hath made a whole chap­ter of purpose, wherein he speaketh de excalceatisf, and S. Austint likewise maketh mention in the booke of Heresies ad quod vult Deum, and hee ad­deth that they grounded themselues on this, that the Lord had said vnto Moyses, put off thy shoes from thy feete, which perhaps is the same place, where­upon the Capuchins and obseruantins haue grounded this custome, to goe barefooted. Wee shall ioyne with Monachisme the foolishnesse of the Asse of Gignac a towne in the lower Langue­doc, The Asse of Gignack. which hath proceeded of none but the Gno­sticks, of whom Epiphaniusu writeth, that they Gnosticks. taught, that he that appeared to Zacharie the Fa­ther Epiph. l. 1. tom. 2. haer. 2 F. of Iohn Baptist had the shape of an Asse: August. haeres. 68. Benedictus Theol. Parisien. Concord. Bibl. in verbo (Asina) af­firmat; Asinam in historia Bala­ami significare Ecclesiam. which Zacharie being about to reueale, to the end that hee might diuert the heople from burning of incense in the Temple, had his mouth stopped, and was not able to speake by the meanes of this Asse. So much haue we thought good to speake concer­ning the harmony of your Friers, Iuuenal. Sat. 6. Obseruant. vbi festa mere pede Sabbatha Reges and of their ce­remonies with auncient Hereticks. Wee auouch Quod de Mo­nachis à Pontifi­cijs scribitur, i­dem contestari potest de Mi­thriacis Persarū, Isiacis Aegyptio­rum, Drasid is se­ue Druidibus Gallorum. the antiquitie of the custome of Monasteries, and that some chused this manner of life, that they might the better employ their time in the studie of the holy Scriptures, and that they might bee the better prepared to beare the Lords crosse vnder the see uritie of discipline; neuerthelesse without making of any vowes or bonds which might con­cerne Monasticall rules. But the whole being de­generate, and this vow that was onely temporall [Page 250] (if there was any at all) hauing taken sure hold and perpetuall possession of the poore consciences of the moderne Fryers, with good reason we abhor such monkerie, such as we see it now, to the great hurt of Christendome. And we may speake of this goodly Monacall Celibate, that which Ouid spake in old times of poore Calisto:

CHAP. XXIII. Of the Popish Lent.

IT is a commandement of the Romish Church to obserue Lent, and not amisse, if you had not made a part of Gods seruice of it, as it is to be seene in the preface of your Lent Masses Vide Fuchsium Instit. Medic. lib. 2. sect. 2. c. 9., wherein you sing, Qui corporaliieiunio vitia comprimis, men­tem eleuas, virtutem largiris & praemia. And by these words doe you not bring it into the place of the bloud of Iesus Christ? S. Chrysostome Chrysost. hom. 47. in Math. sayth, that our Lord Iesus did not command vs to imi­tate his fast of fortie dayes, but onely learne of me to be meeke as I am. S. Austin Aug. epist. 86. writeth, that he could neuer find that the Apostles, or the Lord himselfe, had left any ordinances touching dayes, wherein we behoued to fast, or not fast: whereun­to Socrates Socrat. lib. 5. cap. 21. the Historiographer agreeth and de­clareth what great varietie was in the vse of Lent [Page 251] in his time. Out of what storehouse then haue you taken this obseruation that is so necessarie vnto saluation, according to your doctrine? They at­tribute the same vnto Telesphorus, the ninth Pope in order, but without discipline, and without any penaltie set downe for the breakers thereof. Wher­fore we must attribute it to Hildebrand, called Gre­gorie the seuenth, who in the yeare 1075. establi­shed the rigorous lawes of this fast, threatning them with great punishment that should happen to breake the same. And of whom did he learne it but of the Montanists, which (as Eusebius Euseb. lib. 5. cap. 17. et 18. Epiph. haer. 42. Ebionians. wri­teth) Montanists. in the yeare 144. inuented the same. The E­bionians commaunded abstinence from flesh, as we see at length in Epiph. haer. 10. & 30. Epiphanius. I heare that your Capuchins make foure Lents in the yeare. I will submit my selfe vnto that which is truth. In the meane while we shall alledge against them that which S. Hierome Hieronym. in Agg. cap. 1. sayth; Their fasts and diuers rules, and their lying hard, who fasting three Lents in the yeare, and humbling their soules [...] and [...], by eating nothing but drie things, and such other superstitions which haue procee­ded from the roote of Tatianus, vpon such paines Tatianus. as they lay on themselues, must onely giue eare vnto this: Why haue you taken so much paines without any cause? Or, haue Tanta passi e­stis sine causa? you suffered so much in vaine?

CHAP. XXIIII. Of abstinence from meates.

THe Councels and Canons which we al­ledged in the title of Fryers, shall make vs abridge that which we were minded to speake here, concerning abstinence from meates. The Manicheans in their fasts obserued strictly this Manicheans. difference of meates, as it is now practised, and in like manner abstained from flesh, in place whereof (as S. Austin August. lib. 2. de morib. Eccles. et Manich. c. 31. writeth) they vsed other most deli­cate meates, and fishes that were found with much difficultie, and were so daintilie prepared with costly sauces, that Apitius would haue enough a­doe to make readie the like. The Ebionians, the Ebionians. Tatians. Encratites. Tatians, the Encratites Epip. lib. 3. tom. 1. hares. 10. et 30. Euseb. lib. 4. c. 28 Iren. lib. 1. c. 24. Marcion. haue also authorised and taught their disciples this abstinence from flesh. But aboue all others Marcion agreeth best with you: seeing that he reputed the eating of fishes to be more holy, then the eating of the flesh of other creatures: whereunto Aerius the hereticke hath set his hand in like maner, who also abstained from Aerius. eating of flesh. The Councell of Conc. Brac. Brachara hol­den the yeare 630. condemned abstinence from flesh, if the same were obserued for religion, and not for sobrieties sake.

CHAP. XXV. Of vnknowne Language.

YOu dare not deny that which the Apostle sayth, That euery thing ought to be read in the Church in a language that is vnder­stood. I should neuer haue done, if I should here vnfold the authoritie of the Fathers. The councels of Laodicea Concil. Laodic. can. 59. and Carthage Conc. Carth. 3. can. 47. ordaine, that nothing shall be read to the people in the Church but Ca­nonicall Scriptures. And if they were not vnder­stood, what would the reading thereof profit vs? The Law of God was read vnto the auncient peo­ple in a language, that the whole multitude vnder­stood, as we may see in Nehemias Nehem. cap. 8. Justinian. nouel­la 123.. The Empe­rour Iustinian will haue the whole diuine seruice to be celebrated in a knowne language. You are of a contrarie minde, and it were to enter into a laby­rinth to refute your opinion. We will say onely, that Marke the sorcerer hath borrowed it of you, Marke. or you of him, who (as we read in Epiphanius Epiph. haeres. 14 et 34. and Theodoret Theodoret, de fabulis haereti­corum.) tooke delight in strange and vn­knowne words. And how? Your whole seruice, your Missall, your Breuiarie, are they not thus dis­figured? These be your cunning slights, to the end that by such vaine thundering you may terrifie simple ideots, after the example of the Marcionists. Iren. l. 1. c. 18. Marcio­nists.

CHAP. XXVI. Of Simonie.

SImonie consisteth in selling of all manner of holy things. I will haue no other witnesse then the whole world, that there is none a­mongst all your Bishops and Priests, that is not defiled therewith. Blame your owne decrees and Canons Can. Si quis. 1. Quaest. 3. dist. 19. Can. nullus. Can. quicquid. Can placuit. Can. baptisandis caus 1. quaest. 1. Can. qui Episco­pus. dist. 23. Can. quum longè. Can. sacrorum. dist. 63., which declare you all to be excommu­nicated, and witnesse your vocation to be vnlaw­full. The Iesuites teach their scholars daily for no­thing, to the end that they may reward them a­gaine with almesses of thousands, yea, and of mil­lions of crownes. In these dayes, Bishoprickes and other Benefices are bestowed, the Sacraments are ministred, and that for nothing. True indeed, that if they take any thing, alas it is but little, and onely by way of contract, which the Lawyers terme do vt des! And from whence hath all this trading pro­ceeded, but from Simon Simon Ma­gus. Magus the father of all heretickes, that would haue giuen money, to the intent that he might haue the power to bestow the holy Ghost on such as would reward him there­fore?

CHAP. XXVII. Of Processions.

THose Processions are of your owne breed­ing: the holy antiquitie knew them not. We haue spoken thereof in the conformities of Gentilisme, and declared that you abuse these words, procedere and processio, which the Tertul. de prae­scrips. c. 43. August. de ciuit. Dei lib. 21. cap. 8. Fathers vsed, but after a diuers sense, and it is without all reason that you will haue them to be those Pro­cessions that are vsed among you. And that which is spoken of the wise men of the Orient, reuersi sunt per aliam viam, is the cause why you make some Processions after a preposterous manner. The Arrians Arrians. were the authors of these circuites, and made them with great solemnitie, marching along the streetes, singing Sozomen. lib. 8. cap. 8. Socrat. lib. 6. cap. 8. certaine lauds which were penned in prayse of their sect. Thereafter S. Chrysostome by an vnfit imitation, whereupon fol­lowed a most dangerous sedition in the Church, commaunded his clergie and congregation to doe the like, as well to giue contentment to his flocke, as to the end that they should not follow that band of the Arrian sect. And the Historiographere con­cludeth, that the Catholickes hauing for this cause begun to sing after the foresaid manner, haue con­tinued the same vnto this day.

CHAP. XXVIII. Of extreme Vnction.

ARe you ignorant that the vnction, which you call the last, was a miracle of the pri­mitiue Church? And of a miracle why do you make a sacrament? We haue protested before that we would not enter into the deepnesse of con­trouerted matters, seeing that our butt is onely to ioyne you in alliance and matrimonie with here­tickes. In this title I find that you are companions with the Heracleonites Heracleonites Epip. haer. 36. August. haer. 16. Damasc. de haeres.. The difference that is be­tweene you and them consisteth onely in this, that they annoint the dead, and you annoint such as are a dying.

CHAP. XXIX. Of Death.

FRom extreme vnction we shall passe vnto death: and truly it is the forerunner and the trumpet. The greatest displeasure that you can doe to the wiues of sicke persons, is to bring vnto them this manner of wares, which is as much as a commission or packet, that is deliuered to their husbands to carry into another world. Behold death that arriueth, whom the faithfull doe ac­knowledge [Page 257] to be the meane to change all these mi­series into felicitie. It is the hand of God, that pul­leth vs backe from these calamities: it is the open­ing of the prison, our deliuerie from captiuitie, the issue of our miseries, and the arriuing at the port. And although death doth affoord so many com­modities vnto vs, yet it is the reward of sinne. And what doe the Pelagians Pelagians. speake thereof, with whom you haue more then ten heresies common? That Adam had died, although he had not trans­gressed Gods commandements. This heresie is not generall among you. But hauing perused your Index expurgatorius, which spared not to censure the old Fathers, and hauing perceiued that there was no order taken for scraping out of that, which Austin Steuchus August. Steu­chus cap. 2. gen. hath written, to wit, that death is a thing naturall, and that sinne is not the cause thereof, seeing that Infants die (sayth he) which are free from sinne: and that Adam notwithstand­ing his transgression had beene a pray to death, I haue good reason to accuse you of Pelagianisme.

CHAP. XXX. Of the dead.

THe Heracleonites Heracleonites August. lib. de haer. haer. 16. (as S. Austin writeth) thought that they were able to redeeme those that were dead through inuocations and prayers, which they vttered in Hebrew words [Page 258] and strange languages. The Romish Church will not giue eare vnto the Doctors Hieronym. in [...]sa. ca. 65. Chry­sost. hom. 2. et 11 cap. Hebr. hom. 2. de Lazaro. August. epist. 54. ad Macedo. & serm. 66. de temp. & in lrypognost. lib. 5. Theoph. in 25. cap. Mat., who maintaine, that after this life there is neither place nor time, to make any satisfaction for the sinnes that haue bin committed in this world. And indeed that were to bereaue them of the fattest of their daily bread. Concerning the feast of the dead, we confesse that Boniface the fourth was the author thereof. And whereon groundeth he his reasons? Vpon the dreames of certaine melancholike persons.