CHAPTER I.

1. IF Protestants were of sound iudgment, or nott distracted of their wittes, they would neuer suppose, much lesse auerre so mani­fest an vntruth, as that the religion of the church of Rome is a new re­ligion: or defend an absurditie so egregious, as Protestant religion, to be the more aun­cient; Wherfore this first assertion being so euident, and knowen an vntruth, such as doe follow, are the lesse to be beleeued.

2. It is well knowen, that before these 80. or 100. yeares, all Christendome did im­brace the catholike Roman religion, so that it was, terra vnius labii, Gen. 11. Act. 4. as it is written in Ge­nesis, a countrie of one language, and one speeche; and as we reade of the christians in the Actes of the Apostles, that first be­leeued [Page 4] in Christ, that they were of one hart, and of one accord; and as one God was honored, and worshipped of all, soe one faith was embraced of all, they obserued one order of administration of the Sacraments, they vsed, and kepte one obseruation of ce­remonies: all were called Christians, (which blessed name none disdayned) none were called Gospellers, Lutherans, Cal­uinists, Zuinglians, Protestantes, or Puri­tans, Anabaptistes, Trinitarians or any other sect, with innumerable others which the Protestant religion hath sett a­broach and inuented: men were simple, and honest in their dealinges, faithfull of their promisses, charitable in their workes, zea­lous in their beleefe, obediente vnto their Prelates, and Pastors. This is soe euident a trueth, as that all bookes, recordes, generall and prouinciall councells, all parleamentes of kingdomes, all vnctions, and inuestinge of Emperours and Kinges, all consecration of Bishoppes, all holy orders of Priestes, all churches, monasteries, and chappels, in the worlde, all the gates of townes, and cyt­tyes, all monuments, and recordes both spi­rituall and temporall, all vniuersities and doctours of Christendome, both comon and ciuill lawes of all countries, yea Protestan­tes themselues doe plainly witnesse.

3. But that Protestant religion is new, is a thing most certeine, for there are men yet [Page 5] liuinge at this, day more auncient then it, and can remember, when it first came into England, and Irelande. Wee can shewe you the first inuentours, and authors therof. The place, the time, and the occasion by which it crepte in, and infected these mise­rable nor then countries. Who haue oppo­sed themselues against it. What garboyles, & callamities came into those countryes, that nourished the same. What rebellion and in­surrectiō of subiects against their princes, for defending the same. What were the motiues of such as inuented yt, and occasions of o­thers, that imbraced it. The successe of the one and the other, and by whome, and how the same was condemned. I pray you what can be more euident signes and tokens of noueltie? for noueltie in all common weal­thes (but especially in matters of religion as S. Nazianzenus saith) is to be auoided, yea the Emperour of the Turckes did aduise the Queene of Transiluania, to beware of the noueltie of hereticall sectes, and that shee should neuer suffer the same to creepe into her countrie. It is well knowen also, that the name of protestāt religion was neuer heard of, before the yeare of our Lord 1529. in the towne of Spira in Germany, where the Lu­theranes beinge as it were combined against the Emperour Charles the 5. did vse a kinde of protestation, wherupon afterwardes they were called Protestantes.

[Page 6]4. If thou say, that it lay lurkinge and hidden in the worlde, I aske where, or in what place of the world, in what kingdo­mes and townes, or who were the defenders therof? Truly no writer or historiographer, did, or could euer make mētion of any such, nor euer before that time any mention was made of them, nor was it euer heard, that any hereticall secte was so closelie hidden in the worlde, but it might be knowen: at least, when Luther himselfe taught the same, they should then haue manifested themsel­ues, and yet we can finde none such: for such as followed Luther, they were before Catholickes. Ex nobis prodierunt (saith Saint Iohn) sed non erant ex nobis. Ioan. 2. They went foorth frō vs, but they were not of vs, for if they had bin of vs, they had remayned with vs: it is cleare therfore they were not good Christians, who forsakinge the nar­rowe way of saluation, runne headlonge into the broade way of perdition, and licen­tious doctrine of newe sectaries; Whereas the religion of Christ, is a religion moste auncient, sacred, immutable, impregnable, inuiolable, alwaies the selfe same, holdinge and continuinge his vigor and force, vnto the worldes ende, it is the soule, and life of the Church. For euen as by the soule, fleash is vnited vnto the liuinge man: soe by religion mākinde is ioyned vnto the church of Christe, beinge his spirituall kingdome, [Page 7] and all that euer were saued either before,Iustinus mart. orat. ad Anto. Aug. l 10 confess. ca. 43. or after Christe, oughte to be called Chri­stians, as Iustinus martyr, and other holy Doctors doe say, for that they embraced Christian religion, and as saint Augustine saith. Ipse vnigenitus Dei silius homo propter nos factus est, &c. The only begotten Sonne of God became man for vs, that he should become the head of his whole Church, a­gainst which the gates of hell shall not pre­uaile,Matt. 16. vnto whome Christe promised to remaine withall, vnto the consumation of the worlde.Matt. vlt. So that the religion by which this church is vpheld and Christe professed, did and shall allwaies continue.

5. It is well knowen that the name of hugonots began in France an. 1562. (as them­selues, of their assēblies made in the nighte at a gate in Tours in France called Hugon confesse to haue taken their denomination) went out of the Catholique churche, and did embrace the impiety of Caluine. In Scot­land they fell alsoe from the Catholique Church into Caluinisme, anno Domini 1560. In Flanders the Geuses reuolted from the said church ouerwhelmed in the pit of soe manny heresies, anno 1566. In England they chaunged religion anno 1535. and first fell vnto Lutheranisme, afterwardes to Zuinglianisme, afterwardes the bodye of the realme fell from Zuinglianisme, to puri­tanisme, [Page 8] the next degree vnto Anabaptisme: and since what numbers are fallen to the fa­milie of loue? And what swarmes of Athis­tes are sprunge vpp in euerie shire, as Whitt­guifte noteth against Cartwrith?

6. Are not the first Authours of the protestancy also knowen, as Luther, Ca­rolastadius, Oecolampadius in Germanie, Pharell in France, Thomas Crammer in England, Iohn knox, and Paule Methen a baker in Scotland, George Browne in Irlād? In the Apologie of the church of England pag. 142 it is said, that Luther and Zuin­glius came first to the knowledge of the truth,Luth. tom. 7. f. 307. and preaching of the ghospell. Luther said that God reuealed vnto him the know­ledge of his Sōne, that he at lenghte might euangelize it to others, and that the Gos­pell was first preached by him. (D Kellyson reply to Surcliffe fol. 149.) But we knowe that they cannot alleadge the author of our religion, neither can they nominate vs from any particuler man, nor can they chard­ge the Catholique church with any priuate opinion, or faith, that is not vniuersally al­lowed & embraced of all Catholiques: nei­ther can they nominate the time that shee fayled of her faith. Neither can they obiect that our church hath separated herselfe from the greater church: or that such as did ad­here to the Pope, were in number lesse then any Church. For it is written in S. Grego­ries [Page 9] Epistles to the Bishoppes of the Easte, that Affrique, Spaine, France, Italie, and all the worlde, did communicat with him. This verie argument other Doctours did vse against other heretiques, as Tertullian.Tertull. lib. de praescrip. Qui estis vos inquit, &c. What are yee (saith he) from whence, and when came you? where did you lie hidden all this while? al­soe. Optatus mileuita. lib. 2. contra Parmenand. Vestrae, inquit, Cathedrae originem ostendite &c. Shew the beginninge of your Chaire, you who challenge vnto your selues the churche, & so other doctors doe speake to this effect.

7. Caluine your cheefe prophet, when he oppugneth our religiō, he saith plainly,Calu. l. 2. instit. 2. parag. 2. se toti [...]ntiquitati repugnaturum. That he oppo­seth himselfe against all antiquitie, & saith, that he will admitt no auncient Father, but S. Augustine. And in another place he repre­hendes S. Augustine himselfe for sainge that our willes doe cooperate with the grace of God. For God made all thinges perfecte,Lib. 2. c. 3. & in cōplete order, but innouatiō came by the diuell: Wee read in the ghospell, that after the good seede was sowen by God,Matt. 13. the di­ue [...]l did sowe darnell & cockle: euen so after the trewe christian religion was sowen by the Apostolicall, and catholicke Pa­stors in euery place of the worlde, the enemy of mankinde by Martyn Luther an Au­gustine Frier, did sowe and teach the dar­nell of absurde, daungerous and damnable [Page 10] heresies anno 1517. beinge the first author of the protestant religion. So wee knowe the author of the Arrian heresie, to be one Arrius a Priest of Alexādria in Egypte anno 324. Of the Nestorian heresie, to be Nesto­rius Archbishop of Constantinople, who taught his heresie in Thrasia anno 431. as the other also haue taughte, the one in Egy­pte first, & the other in Saxonie afterwar­des. Wee knowe the author of the catho­licke religion to be Christe, from whence wee are called christians in all ages, before Luther first inuented the name of Papistes, for that wee obey and embrace Christs vicar generall, our holy Father the Pope, the successor of S. Peter vnto whom Christ committed the regimente of his church, feedinge of our soules, and the charge of his flocke.Matt. 16. This christian religion was first prea­ched in Iurie the 15.Ioan. vlt. yeare of Tyberius Cesar: as alsoe wee knowe that the same was op­pugned and gainsaid first by the Scribes and Pharises, afterwardes by the Gentyles, and with all penall statutes of forcible lawes made by the Romaine Emperours, & other potentates of the worlde, which were pra­ctised and put in execution for the space of 300. yeares, to supplant and deface the same. This christian religion was vpholden and defended by all the Popes, and confirmed by all the generall approued councells that euer were: But the protestant religion was [Page 11] disproued and condemned for heresie by Leo the tenth, and by the generall Coun­cell of Trent, and by all Catholick vniuer­sities of the worlde; as the Arrian heresie was contradicted and condemned by Syl­uester then Pope, and by the generall Coun­cell of Nice, by S. Athanasius and Hillarius, and other holye Doctors: as the Nestorian heresie alsoe, was reiected by Pope Celesti­nus and the Councell of Ephesus, S. Cyrill & others. So that though wee haue shewed your authors or ofspringe, the time & place, when it began, and where it began, yet the like you cannot once nominate of vs since Christe, and his Apostles, who are the only authors of our beleefe, and religion.

6. You affirme, that the protestant religion was since Christe, and his Apostles in the world, but it was hidden. I answere that seeinge the Church and religion of Christe ought to be a cittie placed vppon a mountaine, or hill, to be seene of euerie one, (as in many places the holye scripture doth proue) it ought not to be hidden, but manifest to the whole worlde, otherwyse it shoulde not be the religion of Christ,Matt. 5. Isa. 2. Psal. 71. Daniel. 2. soe that I must cōclude with S. Hierom saying. Bre [...]em tibi apertamque animi mei sententiam proseram, in illa Ecclesia esse permanendum, quae ab Apostolis fundata vsque ad diem hunc durat: Dial. luci­fer in fine. I must be plaine and declare my mynde sin­cerely, that wee must abide in that Church, [Page 12] which was founded by the Apostles and continewed vnto this verie daye. If you shall heare such as be christians to be no­minated rather of some other head then of Christe, Marcianistes, Valentinians, Mon­tanistes, know then they oughte not to be called the church of Christe, but the syna­goge of Antechriste: euen so such as are no­minated Gospellers, Caluinistes, and Lu­therans &c. which are the founders of your religion and the inuentors of strange newe and deuised opinions, contrarie to the vni­uersall catholicke church, and to the aun­cient Doctours thereof: ar rather as S. Hie­rom saith, members of that synagoge, then of the church of Christe, and as they were most peruerse & obstinate in their doctrine: soe they were most shameles and licentious in their liues; and as the tree beareth in his braunches the corrupte humours, that they drawe from the roote: as the ver­tue of the cause is knowen by the effecte, and the nature of the springe doth shewe it selfe in the brooke, and as the springe be­inge vncleane, the brooke cannot be cleere, and the roote beinge withered, the braun­ches can beare noe fruite: so Luther & Cal­uine beinge your roote and of-springe, and beinge vncleane, filthie, leacherous, and al­together wedded to carnalitie and licenti­ousnes, beinge rebellious apostates, noe doubte of such as shall followe or embrace [Page 13] them, no better fruite can be expected of them: hence Zuinglius himselfe did cōfesse,Zuing. c. 2. Resp. ad Luth. that as soone as he did embrace this ghos­pell of Luther, he was attached with the raginge flames of fleshly concupiscence and sensualitie.

The occasion of Luthers fall, and of other he [...]tikes from the Catholike Churche. CHAPTER II.

1. WEE may applie S. Augustine his sentēce vnto this subiect,Ang. serm. de tempo- 44. that there are two rootes plā ­ted in two fieldes, by two tillers, or husbadmen: the one Christ doth plant in the hartes of the good, the other the deuill planteth in the hartes of the wic­ked And as this is Couetousnes, which is the roote of euill:1. Tim. 6. Ephes. 3. soe tho other is chari­tie, beinge the roote, and of-springe of all goodnes: accordinge to the saying of the Apostle, that wee should be planted and rooted in charitie, for as no euill can sprin­ge from charitie, so no goodnes can come from couetousnes, soe that you may per­ceaue from which of these rootes Luthers cause proceeded, and which of these hus­bandmen did plante the same. For, not obtayninge the promulgating of certaine indulgences, whereby he hoped to gett mo­ney; first he rayled against them who denied him the same; then he was infected [Page 14] with a desire of vaine-glory; thirdly with a desire of reuenge, for that he had a repulse from the Pope called Leo the tenth; after­wardes pricked forward with a most filthie appetite of fleashlye concupiscence, beinge a professed frier fifteene yeares, he came out of his monasterie, and tooke with him a professed Nunne wherby he might satisfye his filthie luste withall, so that he commit­ted such sinne, & sacriledge by breakinge and violatinge his vowes, that all the world were scandalized therat. And so far did he defend his riotousnes and beastlie debau­chednesse therin, as to teach that a wo­man was as necessarie for a man, as meate, drinke, or sleepe: and said moreouer, that if a married woman would not render the con­iugall debpte of matrimonie,Lib. ae vi­ta coniug. serm. de matrimo­nio. that the hus­band should not spare his maide. The like filthie lust (but farre more detestable) was the occesion of Caluine his heresie. For it is well knowē as may appeare by the iudiciall actes and recordes of Nouodiū;Bolsecus in vita Calu. cap. 5. Iul. Brig. pag. 59. that he was condemned of the filthie sinne of the flesh against nature, & had it not beene for the intreatie of the bishop there (which obtay­ned that his punishmente, should be turned, vnto a hoate burninge iron on his backe) he should haue bene altogether burnt. Iohn Witcliffe, for that he was depriued of his personnage in Oxforde, for his vitious mis­demenor, began his heresie. Arrius, because [Page 15] Alexander was preferred to the Archbisho­pricke of Alexandria before him,Nicep. de pen. l. 5. c. gaue occa­sion of the Arrian heresie against the deitie of Christe. Mōtanus for that he was denyed the primacy of Asia, which he soughte verie earnestlie, troubled the Church with newe heresies, as Nicephorus wyttnesseth, de peni­tentia l [...]b. 5. cap. 15. Aerius alsoe, for beinge denyed of a Bishopricke fell into Arianisme, and afterwardes inuented himselfe a newe heresie, which was, that wee ought not pray for the dead.

2. Henry the eighte (as Iohn Foxe a greate puritan in England doth wyttnes,Fox. in hi­storia pa. 512. edit. 1 & all the world knoweth to be true) for his diuorce made from Queene Catherine his wyfe, was by the Bishoppe of Rome ex­communicated: who beinge sore exaspe­rated therby, assembled a parlamente, by which he brought to passe, that he bani­shed the Popes authoritie out of England, & made himselfe head of the Church: thus far Iohn Foxes owne wordes.Hollin. in descrip. Brita. l. 1 [...] cap. 7. For it is cer­tainly knowen, that from the conuersion of England by S. Augustine duringe soe many hundred yeares, vnto Kinge Henry the 8. as all English historiographers and ministers themselues doe acknowledge, the Catho­licke or papisticall religion (as it pleaseth them to tearme it) did florish in England, & that the cheefe pointe thereof was, that the Pope was iudge, moderatour and cheefe [Page 16] Pastor aswell of the English Church, as of all other Churches of the Christians in Ec­clesiasticall matters: which Catholicke faith the said Kinge Henry defended the space of xx. yeares, as longe as he liued with his lawfull married wife, aswell against dome­sticall heretickes, that were his subiects, by all penall statutes and exquisit torments, at alsoe against forraine hereticks by a most learned booke in the defense of the 7. Sa­craments (which booke I haue in myne owne custodie) for which he was ennobled and honored by Pope Leo the tenth, with the title of defēder of the Catholicke faith, which was neuer giuen to any kinge in the worlde before, which he receaued as Foxe saies, with great ioy: for when it came to the kinge, beinge then at Greene wich, he went to his chapel, accompanied with man­ny nobles & Ambassadors, Cardinall Wol­sey said Masse, the Earle of Essex brought the basen of water, the duke of Suffolke gaue the assay, the duke of Norfolke held the towell, the Heraldes with their com­pany began their accustomed cryes, pronon­cinge.Fox. anno 1528. fol. 441. Henricus Dei gratia Angliae, Franciae de­fensor Fidei, Dominus Hiberniae. And amon­gest his other magnificent titles, he lefte to this day this title to his posterity, as is well knowen to the world. Neyther only with bookes, but alsoe with his victorious and inuincible armes did he defende the Catho­like [Page 17] Romane faith, and the dignitie thereof, for the which he foughte againste sundrie princes, and their confederates; as againste Lodowicke the 12. kinge of France, and Ia­mes the 4. kinge of Scottes, though married to his sister. Who beinge vanquished, and his great armie ouerthrowen by the Earle of Surrie in England, and the said kinge himselfe being slaine in the battle, for that he was excommunicated, was not suffred to be buried in any Christian graue. Also he sent his Armie by sea to ioyne with the Spaniar­des againste the kinge of France, to assaulte France in the frontiers of Spaine by the powerfull force of the English. Iohn Alber­tus the kinge of Nauare was driuen altoge­ther out of the kingdome beinge, excomu­nicated by the Pope, which Spaine doth possesse at this daye. Did not the said kinge within fewe yeares after send an Armie into Italie against the Emperor Charles the first, in the defence of Clement the 7. then Pope? And notwithstanding he was his great frinde and his Nephewe, for that Queene Cathrine was his Aunte, yet through the filthie concupiscence by which he was besotted and blinded to marrye An­na Bul [...]ene, and soe to be diuorced from his lawfull marryed wife, he turned all thinges topsie turuie, reiected the Popes au­thoritie (which he before aswell by Gods [Page 18] lawes, the holy scriptures, as by the fathers and Councells of the Church defended) and soe by a parlament of one Realme or kingdome, he disanulled and abrogated that which was established by soe manny gene­rall parleaments and generall Councells of all Christendome, yea by Christe himselfe and by all such as trulye beleeued in him. And for not yealding vnto his desire herein, manny religious and constant Martyrs of­fred their liues, and their bloode, amoun­gest whome was the lighte of England that most sacred Martyr and learned diuine Iohn Fisher Bishopp of Rochester, & Sr. Thomas More Lord Chancelor of England: of these sorte of people our Sauiour wished vs to be­ware:Act. 20 the Apostle alsoe saith, woulues shall enter after my departure and shall not spare the flocke.Rom. 16. Therfore in another place he re­quested vs to marke and knowe what peo­ple they be, that raise dissentions and scan­dalls in the Churche, and doe teach other­wise then wee haue alreadye receaued, and to fly from them.Heb. 4. Iohn. 4. He alsoe exhorted vs, that wee should not be lead away with mutable and strange doctrine. S. Iohn alsoe wished vs not to beleeue euerie spiritt, but that wee should trye whether they be of God.

3. But the doctrine of Luther cannot by any triall be founde true, so that as Christ [Page 19] saith,Iohn. 7. my doctrine is not myne but my fa­thers which did send me: soe Luther may say his doctrine is not his, but his fathers the diuell that did send him,Luth. lib. de Missa Ang. to G lenens. Ger & 10. 7. wittēb. 1. Cor. 13. 1. Cor. 14. whom he boa­sted to haue suggested vnto him arguments to ouerthrowe priest-hoode and sacrifice, that by that meanes he should ouerthrowe and confounde the true worshipp of the true God, for God as the Apostle saith is the God of peace and charitie, not of dissen­tion. For whosoeuer procures sectes and di­uision betwixt brethren (saith the pro­phett) is a diuell. When therfore by Luthers meanes, wee see so manny sectes against Godds Churche, wee must not thincke that euer his doctrine was of God, for in his disputation against Eckius, he fell into such rage and furie, that being admonished,Hosius lib. 1. de heresi. Zurius hist. Anno 1519. forasmuch as the cause of God was hand­led, he should not transgresse the boundes of modestie, he answered, that this matter, as it was not begunne for godes sake, soe it should not be ended for his sake, for that truly not charitie, but enuye and malice, was the motiue and cause of Luthers doc­trine, against the Pope and Churche of Christ.The male­diction of Luther. Theod. co. 4. operum Lutheri in Ioel. For when he euen departed from his disciples he was wont to saye; Benedicat vos pater caelestis omni benedictione & odio Pa­pae. The celestiall Father, blesse you with all benedict [...]on, and with the hatred of the Po­pe, soe as you may perceaue of what spirit [Page 20] he was. For I am sure you would not thinke that spiritt to be of God, which dissolueth the vnion of the bodie of IESVS Christ, but of Antechriste: for whosoeuer endeuors to disioyne the Church from Christe, or to dismember himselfe from the said Churche,Aug. trac. in epist. Iohn. Ephes. 5. or goeth aboute to deuide and seperate the Church in herselfe (as S. Aug. saith) he dis­solueth & diuides IESVS, and his Church which Christe boughte with his pretious bloode, who declared in his death how displeasant diuision and dissention should be vnto him, soe as without any other scrip­ture, as Theodoretus saith. Impia & execran­da dogmata per se sufficiunt ad suum patrem ostendendum: wicked and execrable opinions are sufficient of themselues, to declare vnto the world their father and patrone.

4. In the last of these lamētable examples, I ought not to lett slippe that of Constance the vncle of Michaell Paleologus Empe­ror of Constantinople, who puttinge away his married wife, married his daughter in in lawe, for which he was excomuni­cated by Ignatius the Patriarch of that Cit­tie of Constantinople: and the Emperor and his vncle beinge offended therwith, Photius was inuested in that Sea, and soe to main­tayne himselfe in that dignitie, he said that the Pope was an hereticke, and that the whole latine Church erred; soe as you see, lust and enuie brought in heresie, heresie [Page 21] other mischeefes and wickednes into the world.

By what deceite, hypocrisie, and dissimulation this heresie crept into other Countries, by what periurie and forgerie they were deluded by it, and what destruction, and desolation it brought with it. CHAPTER III.

1. AS in the tyme of the Romaine Emperor Heraclius,Gusp in mahometo. one Maho­mett a souldior did combine with others against the said Emperor, by the craftie deuises of which companion, many Prouinces banded them­selues againste him,That lea­gue was renewed, first bet­wixt the lantgraue and other princes 22 of Decēb. 1530. and afterwar­des the 29 of March 1531. a­gainst Charles the 5. Sleyd. l. 18 where vpon ensued a suddaine decaye, both in the ecclesiasticall & ciuill gouernment of the Easte: euen so Luther no sooner had hatched his heresie, but that he procured by his deceite and hipocrisie, the Princes of Germanie to enter into the like combination or conspiracye a­gainste Charles the fift at Smacalde, not­withstandinge they swoare allegeance vn­to the said Emperor, which Luther said was not lawfull to be obserued or perfor­med. So Sleydan a protestant writer saies, that because Cesar went aboute to hinder the religion which they lately brought in, he gaue them cause in conscience to op­pugne [Page 22] him, where vppon there followed a cruell and bloody warre betwixt Cesar and the Protestants,Surius. An. 1525. Michell ab Iselt in sua hist. 1525. which brought many prouinces to ruyne and destruction, besides the miserable thraldome and slauerie of the Turcks, vnder whose dreadfull yoke, Hun­garie and other Prouinces adioininge ther­unto, doe lye grouelinge at this daye.

2. At that tyme also Thomas Monzer priest, by Luthers instigation did stirr vpp a weake and slenderrable of Peasantes against the nobilitie and Cleargie, soe as there were slaine of them more then an hundreth thowsand in Germanie that yeare. He bur­ned 200. Castells and monasteries, murthe­red the Earle Heluesten, with manny other nobles, soe as Germanie suffred more cala­mities that present yeare of the Lutheranes, then they receaued of the Spaniardes and French men the space of 10.Surius. An. 1525 yeares before. Alsoe the Duke of Lorrayne slewe in one Daye 27. thowsand Peasantes that made in­surrection against him, by the said Luthers procurement: in Franconia 200. Castles and and Monasteries were burned by those re­bells. The like hauoke they made at Franc­fort, Mongontia, and Collen. The like garboiles combustion and bloody tragedies, surpassinge the other in horrour and de­testation, in all other Countries where this Hydria and infernall heresie once got footinge, was stirred vpp and enkendled, [Page 23] as in Sauoy, Scotland, France, Flanders, and in other borderinge Countries: and by what falshoode, periurie and dissimulation yt in­fected Flanders, you shall imediatly see.

3. First this heresie was neuer knowen in Flanders before Anna Saxonia,Michell ab Iselt in hist Surius hi­storia. Florentius vander Haer de initijs tu­mu [...]tuum Belgiorū. a wo­man of Saxonie, who was infected with Luthers heresie, was married to the Prince of Aurenge, as other noblemen in Flanders vnhappily were married to other weo­men heretikes, as Herman was married with Count Hermans sister, Florentius Pal­lentius, the Counte of Cullenburge, and William Counte of Herenberge, all which were married to women of Germanie.Idem in sua hicto­ria. By these women the wicked people called the Geuses of Flanders, made their insurrection againste Margarett de Austria, Duches of Parma, and gouernesse of Flanders, who was faine to flye from them as being ouer stronge for hir. But yet to putt her in some comfort, one of her nobilitie said vnto her. Non, non Madame, ne craigne pas les Geux, that is to say, do not feare these wicked people: from which tyme the hereticks of Flanders were called Geuses, that is to say, a sorte of ragamuffines or miscreantes,The prin­ce of Au­renge the enginer of all the troubles of Flāders whom the said Prince of Aurenge made his instru­ments to make a stronge rebellion in Flan­ders against Philipp the 2. king of Spaine by whome he was made Gouernor and depu­tie of Hollande, & by whose father the Em­peror [Page 24] Charles the fifte, he was made soe great, as he was.

4. This rebellious prince of Aurenge, vnder pretence of deliueringe Flanders from the bondage of Spaine (as he allead­ged) broughte this heresie into that Coun­trie, which was the cause of all the troubles of Flanders for the space of 60. yeares, but by what dissimulation, periurie, and deceite the said Prince of Aurenge did infect Flan­ders with this heresie, the Chanceler of Lo­ne doth witnesse.Epistola Michaell Baysane Loua. de vnione statuum. An. 1578. I was present (saith he) when the Prince of Aurenge (the cause of all the troubles of Flanders) made a protesta­tation at Mons, that his drifte was not to disturbe or vexe any priest or religious per­son, or to offend the Catholicke Church in any thing, but to deliuer Flanders from the slauerie of the Spaniardes. This verie oathe he made before Mathias Arch-Ducke of Austria, vnto whome he was made lieute­nante generall, but this lewed companion neuer kepte his worde, as the histories of Flanders doe relate, but became a most cru­ell persecutor of all ecclesiasticall and religi­ous persons, spoiled Churches, violated and abused sacred virgins, destroyed Alters, troad vnderfoote the holy sacrament of the alter, tooke away all the ornamentes, which he prophaned, robbed all Churches and Monasteries of their Challices, and other sacred implements dedicated to the seruice [Page 25] of almightie God, embrewed his filthie murtheringe handes with the inocent blood of most vertuous priestes and re­ligious men, not sparinge any order of personnes though neuer soe holy, wher­vpon many of the nobility beinge offended thereat, with many Citties, as Mastrick, Mōs, Douay, Arras, & others forsooke him, and yealded themselues to the Prince of Parma.

5. Of the like falshoode, deceite and periurie was the bastard of Scotland called Iames detected, base brother to the last Queene of Scottes, by whome also he was made Regent of Scotland, and aduan­ced by her meanes, to the greatest dignitie and wealth that Scotlād could yealde. Not­withstanding for all these kindnes and obli­gations, aswell by nature, as by such sin­guler promotions, benefittes and desertes, yea his vowe and promise soe often itera­ted and solemlye confirmed with wicked oathes, yet beinge infected by Iohn Knocks an Apostate Friar, and afterwards a mi­nister & instrument of Caluine, to enkendle the flames of that most wicked and dam­nable Heresie in that Countrie (the Au­thor and instrument of all the rebellion of Scotland) he conspired againste that sacred soueraigne, murthered her husbande, and appeached her with the ymputation of that murther, who beinge most innocent [Page 26] thereof, plotted, and stirred vp such stronge rebellions by her subiectes (himselfe beinge the cheefe Captaine of this combustiō) as she was taken and cast into a most filthie prison, where her death was threatned vnles shee would resigne the gouernment of her king­dome vnto that ouglie monster. And bein­ge deliuered out of that prison, shee was faine to flye into England, where by the procuremente of that bastard, shee was cast into prison, which shee suffred the space of xx. yeares, and at lenghte, beinge Queene of France and Scotland, notwithstanding was putt to death.

Hollens in hist. scho­last. pag. 500.6. This bastard and the rest of his Cal­uinian Confederates, sought nothinge at the beginninge (as they pretended) but li­bertie of their conscience: which beinge graunted, they protested and swoare all du­tifull allegance to the Queene and state.Lib. 16. pag. 590. But after they obtained what they soughte for, they tooke perforce the whole ciuil gouern­ment into their owne handes, and by their faction and combination, sodainlie grewe soe stronge and insolente, that they denied the same libertie of conscience vnto her; & her husband. And as Buchanan in his Sco­tish historie sayeth, when vpon all sainctes day the Queene would in her Chapple haue had Masse after a solemne manner, the mi­nisters of the Ghospell (saith this auctor) en­censed the nobility against her, that by force [Page 27] and violence they should compell her to leaue off: so that she was enforced to obey a crewe of Caluinian ministers, which could doe more in Scotland at that time, by their newe heresies (neuer in any requeste in that Countrie before) then their aunciente and Catholicke religion, by which they were conuerted from gentyles to be Christians, which they professed soe many hundreth yeares before, or the dutie of subiectes to their Prince, or the power of the Prince her selfe, or any feare of God, or respect of his lawes, diuine, naturall, or any humaine ho­nestie or Ciuill modestie. Where yow may perceaue what libertie this wicked and li­centious heresie giues, how turbulente it is, what garboyles it bringeth with it, vnto which dissolute and wanton youthes are most enclined: wherof a number of that Countrie being in France to trye their wittes, or to raise their fortunes, they brought with them from Caluine this poysoned doctrine, that infected all that Countrie.

7. Not vnlike vnto this hypocriticall pretence of Conscience, Caluine, Beza, and his ministers vsed, to gett footinge in France, although not with the like suc­cesse. After they had most solemly protested that they intended nothing but onlie liber­tie of their conscience. And soe in the assem­bly of Poyse, they did sweare obedience [Page 28] to Charles the nynth, and his successors, and vttered these, wordes. Wee sweare be­fore God and your maiestie who are our soueraigne, that if any of vs hereafter shall misbehaue himselfe in kindlinge any sturr in France, that wee will ourselues persecute him with fire and sworde. This protesta­tion was made by Beza, which not with­standing was the only author and fire-brand of all the miserie, and calamities of France (as Iohn Knockes and Buchanan in Scot­land) by whose plottes, and pollices, all France was in an vprore, al the nobilitie de­uided by faxions, the ciuill gouernment and politicall lawes of the kingdom vtterly despised, the ecclesiasticall lawes and Cen­sures of the Church quite reiected, all sa­cred thinges prophaned, Churches and mo­nasteries burned, sacred Virgins defloured, many preistes, and religious persons with most vnusuall torments, murthered and massacred, the nobilitie destroied, their howses ransaked, by whose cruell handes most of the blood Royall of France was extinguished, as the kinge of Nauare at the siege of Roane, the Duke Monepen­ser, Rosorgomus. The Prince Dellphine. The Duke Memorose, the Duke of Longa­uile. The Dukes Niuer, the father, the son­ne, and the sonne in lawe, the Constable of France, And manny Marshalls thereof, Saincta Derane, Mount Moransius, Mattu­gon, [Page 29] Dauillan, Brisarus, Touanus, Byron, Francis Duke of Ioys, besides manny thowsandes in the battells of Drintts, Saint Dennys, Iernan, and Mount Counter, and at many other townes, as Roane, Rochell, & Saincte Angell, soe as in one yeare more then a hundred thousande Frenchmen were slaine,Beza in praefat. noui testa menti ad Reginam Angliae. An. 1564. yea Beza who made the said speach before the kinge, said that such as were kil­led in these Battells (beinge rebells) were blessed Martyres, because (saith he) they were the first that shedd their blood for the restoringe of the ghospell in France; And yet he with his fellow ministers, gaue a solemne oath as before is recited, to be true to the King, Crowne, and Countrie. How many thousand were also killed at other tymes in France, in other Ciuill warres, soe often renewed by these fellowes?

8. Luther alsoe saith,Luther tomo in ser. f. 270 An. 1553. that in seauen wee­kes betwixt Easter and Whittsontyde, were killed of the Peasants of Germanye, more then one hundred thousand; besides many millions of people in other warres of that Countrie, especially when Albert the Mar­ques of Bramdeburge did destroy with fire and sworde all thinges that came within his reache. Besides the destruction and de­solation he caused in many places of Ger­manie. In Norriberge he burned a hundred villages, Townes and Castles, and shutt vp in them men and women, with children [Page 30] and olde people which the firy flame consu­med,Surius. An. 1553. viz. at Alterfum and Laufum. Againe did not Christiernus kinge of Denmarke, execute the like crueltie vpon those of Sto­cholum the cheefe Cittie of Suethlande, after that he inuited all the nobilitie with the two Archbishopps viz. Sarcen and Stringeron, and then murthered them eue­rie one, and afterwards all the rest of the Cittizens, notwithstandinge he had giuen his royall worde to the contrarie: in the execution of which murther,Surius. An. 1517. he continued for many dayes.

That heresies are the cause of Reuolution of Countries, and destruction of state. CHAPTER IV.

1. SAincte Gregorie sayeth that the conseruation of the Common wealth, doth depende of the peace of the Church, and that for two reason; for that the lawe of God commaundes vs, that wee should obey our kinges and princes in thinges that are not contrarie to the said lawe of God, soe that he that obeyes God, he muste needes obey his lawfull Soueraigne, be­cause God almightie soe commaunded, for that obedience wee owe to the kinge, is parte of that wee owe to God. But [Page 31] when men doth cast away this bridle by heresie, or by anny other occasion of their vnbridled and incorrigible humors, as they haue no feare of God, soe bear they noe dutie to their Prince, or Soueraigne.Euseb. de vit. Const. lib. 1. c. 11. Zozo. lib. 1. cap. 16. Wher­fore Constantius Clorus, father to Cons­tantyne the greate, a most prudente and va­liante Prince, intendinge to assay and proue the loyaltie of some Christian souldiers, he said vnto them, that if they would renounce their faith, and sacrifice to the Idolls,Carol. Sig. lib. 2. de occiden. imperio. they should abide with him and possesse such ho­nors, and promotions as they had recea­ued of him: otherwise such as would refuse soe to doe, they should departe from him. Some there were who for to gaine the Princes fauor did as he comaunded, and re­nounced their religion, others refused soe to doe. But Constantius putt awaie such as did sacrifice to the Idolls, and kepte with him such as refused soe to doe, saying that they were his best subiectes, for (quoth he) he that is a Traytor vnto God, will alsoe be a Traytor vnto his Prince.

2.Carol Sig. lib. 16. de occid. imp. Theodor. histor. l. 5. cap. 36. The like alsoe did Theodoricke being an Arrian hereticke killing a Courtier of his owne whome he loued intirlie, for that from a Catholicke he became an Arrian on­ly to please the kinges humor, sayinge, that he could neuer keepe touch with man, that was not faithfull vnto God; Also the most valiant Martyr S. Hornusta said vnto the [Page 32] kinge of Persia, who comaunded him to de­nye his religion, and become an infidel, that if he should denie Christe, that was Lord and Redeemer of the worlde, he shoulde more easilie denye him that was a mortall man. Through want of faith therefore and good religion, rebellions are stirred vpp a­gainst their Princes and Soueraignes, as al­soe insurrections of subiectes, spoyles and garboyles of Traitors, combustion and con­fusion of Common wealthes, and all other enormities and trespasses are committed. And as Aristotele saith: Cuius vsus est opti­mus, eius abusus est pessimus, the more ex­cellent and eminent a thing is if it be well vsed, soe the more mischeefe it ingenders, and the more ruine it bringeth with it, if it be abused. For as nothinge in this world is comparable in goodnesse to the Christian Catholick faith: so when the same is abused by sectes and diuisions, nothinge did euer more trouble the Christian Comon wealth: for that discordes in matters of faith, doe procure and ingender discordes and diffe­rences in the hartes and mindes of them that professe the same, from which discords and variances proceedes soe manny mis­cheefes and reuolutions of Countries and kingdomes: and kingdomes deuided (as our Sauior saith) cannot longe endure. Therfore Theodosius the yonger, beinge at Constinople, and seinge his Empire de­uided [Page 33] into sectes by the heresie of Ne­storius, he wrote an Epistle to that most vertuous and holy man Symon Stylites, which at that tyme did florish with most rare example of sanctitie,Act. Conc. Ephes. edi. tom. 5. Ces. Baro. tomo 5. An. 43 [...]. by which epistle he requested him verie earnestly, that hee should aske of God peace and vnion for the Church; and added these wordes. Because that its diuision doth soe afflict vs, that it is the roote and fountayne of all our euills and calamities. Wherefore whosoeuer will read the Chronicles of kingdomes, and the ecclesiasticall histories of the sainctes, he shall finde this to be true, by the warres that the Catholicks had in the Easte with the Arrians, and in Africke with the Do­natists, and the Gentiles and Iewes a­gainst the Christians in all places.

3. And neither Iewe nor Gentile are soe infestuous and pernitious againste the Churche and Christian Comon wealth, as hereticks, and especially those of our vn­happie times, and of all sects the Caluini­stes, which are flames of sedition and de­struction of Church and Comon wealthe, an infernall fire-brand that burnes where­soeuer it takes place, which consumes to ashes all states and Citties where it is nou­rished, not vnlike the Cancker that eates and gnawes the body that feedes it: thus much you shall knowe by readinge a booke cal­led Incerdium Caluinisticum, printed 1584. [Page 34] Hollensen. hist. Angl. Anno 1554. idem in histo. Scot. Anno 1567. Also the histories of the troubles of France lib. 1. Anno 1565. The historie of Flanders Anno 1555. in the addi­tions of Surius 1585. Stanislaus Rescius Ambassadors and Treasure, for the kinge of Poland in Naples, did write a booke 1596. De Atheismis & Phallerismis Euangelicorum no­stri temporis, videl. of Atheismes and Phal­lerismes, I meane cruelties of the Euan­gelistes of our tyme, neither onlie doe they destroie kingdomes, but alsoe seeke to de­priue Princes of theyr liues, that oppose themselues againste their doctrine, for some of them conspired to kill Queene Marie, and one of them confessed the same at his death, which was at Tiborn the 18. of May 1554. Norman Lesby, Iames Meluine, and other Caluinists in Scotland murthered the Cardinall of S. Andrewes in his owne howse and chamber the yeare 1546.Stowe. 1554. and this by approbation of Iohn Knockes Buchanan and others, of the Geneuian Consistorie.

Doctor Hancraft in his booke of dangerous positions. Lib. 4. c. 14. & in historia. Ioh. Lesley ep. Ros [...]e.4. Buchanan in his most wicked and vngodly declamation made at London a­gainst his dread soueraigne the last Queene of Scottes, incensed both English and Scot­tes against her, to depriue her of her life and of her kingdome, whose wicked desires, and desigmentes was putt in execution by the English in the moneth of Ianuarie 1587. which was a wonderfull president and a [Page 35] miserable spectacle to the whole worlde. Knocks and one Lindesay another repro­bate assistinge him, by their secrett combi­nation with the Earle of Morton & others, set vpp the Bastard of Scotlande who after he was promoted to the Earldome of Mo­raye and Regencye of that kingdome,Knox in the Scotish historie said that if princes be tyrants against God, sub­iectes be freed from their obe­dience. Cal. in ep. Daniell. ver. 22. al­leadged by kellys d. Replie to Sutcliffe the hugo­nots of France in their con­gregation, ar. 34 Lu­ther also at Sley­dan hath l. 8. Chrō. Zuing. lib. 4. Epist. he went about to aduaunce himselfe vnto the Royall Scepter of the kingdome, boasting himselfe to be borne in lawfull weadlocke, and therfore that he was the only legitti­mate sonne of his Father Iames the fift. These impudent mates write in their boo­kes, that by godes lawes women shoulde not be admitted to the gouernmente of kingdomes: that the people of the ghospell should not be tied vnto the lawes of kinred: that kingdomes should not be giuen vnto the nexte degree of fleshe and bloode: and that it stoode in the power of the people to create kinges, to depose or punish them at their pleasure, if they giue cause of offense: and this to be not onlye lawfull for all the people, but for euerie one: that he is prayse worthie whatsoeuer priuate person he be, that shoulde kill any kinge that misgo­uernes himselfe: that the supreame autho­ritie consisteth in the people and not in the kinge, and this they did write only to take awaye the last Queene and her issue (as it is related by Adame Blackwoode) who beinge big with childe, was pittifully ama­zed [Page 36] and terrified at the bloodye cruell and most horrible murther of her Secretarie Dauid Rice (a man of an innocente life and a most deuoute Catholicke) without lawe,Blacuo­daeus Apolo pro re­gibus cap. 2.3. & 4. Buchan. reason, or any iustice, which was practised by these mens procurmente and sinister de­uises, in her owne sight and Chamber of presence, callinge for her helpe, who was not able to releeue him, her selfe beinge in the like danger, as being straite conueide to close prison, and there taxed with an infa­mous reporte and imputation of her ho­nestie (shee beinge most innocent therof) which was diuulged and spread abroade by their calumnious practise of slaunderous libells, reportes, and letters to all Princes.

5. Did not these lewed mates, as soone as they reuolted from the Catholicke Church, rebelle alsoe against their Princes, and at one instant become enemies of priests & Princes, soe Stephen Bosgaie the Hunga­rian, and the Emperor Rodolphe, his page, noe sooner became a Caluiniste,The rebel­lion of the low coun­tries is knowen by their owne edic. printed at Franc­fort. 1583. then he made all Hungarie for the most parte to ioyne with the Turcke, and to rebell against the said Emperor. Geneua noe sooner ope­ned the gates for Pharell and Caluine, but they shutt them againste their lawfull Prin­ces. The Princes of Germany reuolted from Charles the 5. Emperor, as soone as they forsooke their faith and became Lutherans. Flanders hath done the like especially such [Page 37] as embraced these newe sects, who rebelled against their lawfull kinge and against all his gouernors, as againste Margaret Duches of Parma, and gouernesse, of the same, who was threatned to be murthered if shee should in any thinge gainsay them. In the same danger was her sonne, the Duke of Parma by gunnpouder & vilde fire, which was prepared for him in a vaute to destroy him and all his traine at Antuerpe, and be­fore him, Dom Iohn de Austria by the trea­cherie of one Boniuetius a frenchman,Surius hist. who was suborned by the Prince of Aurenge to murther him, and missinge of their pur­pose, they deuised his death by many o­ther miscreantes; Alsoe 1560 at Geneua Cal­uine and Beza conspired and combined to­gether to murther the kinge, and to ransake and destroye all the Courte of France,Surius 24 and persuaded Spifamius to be the Architecte of this detestable practise beinge backt and en­tised therin by Otoman the Turque: the cheefe instrumētes & compassers of which plotte, were punished the 24. of March of that yeare.Lodowick the 13. Surius. 1567. They set vpp and crowned alsoe Lodouicke the Prince of Conde kinge, and called him by the name of Lodouicke 13. the firste Christian kinge of the Franckes, a­gainst the trewe kinge thereof, this is pro­ued by Peter Carpenters booke a hugonot, who writeth that to noe other purpose were intended all the deuises and machina­tions [Page 38] of the Causaries (soe he calles the hugonotts adi [...]cted to this cause) then to abolishe and destroye the Queene mother with all her whelpes, and therfore said he; Beza chargeth and accuseth the lompishnes and slowe indeuors of the causaries, through their quiett rest and peaceable disposition, relented in their rancor and malice againste the papistes, and the kinge, and that he ac­cused he Hugonott princes for not destroy­inge and killinge the Princes of France, and that in all their assemblies and meetinges they neuer once make any motion of peace, of God or his religion, but rather of war­res, troubles, tumultes and sedition: they alsoe complotted the kinges death at Am­boise, before the edict of pacification which was anno 1561.

6. The like is read of that vnluckie Luther who wrote and wished the Cittizens of Hall,Sur. hist. and the subiectes of the Bishopp of Mongontia, to putt away, or murther their Archbishoppe. And called Caesar, and all Christian Princes Traitors, Tirantts and re­probatts:Idem ibid he exhorted all those princes to wash their handes in the bloode of the people and Cardinalls.Sur. hist. 1568. Did not Farnar the kinges gouernor at Rochell, betraie that towne assone as he was infected with Cal­uinisme, and made the same to rebell a­gainste their kinge by the instigation of North? Beza commended deceite, and that [Page 39] it is good to embrace it sometimes, vi­delicet, to faine one thinge, and to doe ano­ther. Also they soughte to murther Her­restus Archbishop of Coline, and the Prince Ferdinand his brother. What shall I speake of the two kinges of France, Francis and Charles the 9. how often haue they rebel­led against them, and how often haue they soughte to murther them, as they haue don Frances Duke of Guise by the instigation of Beza, and by the treacherie of Poltrot, for they neuer spare to plott the like trage­die, when they can bringe the same to passe, by whatsoeuer meanes of dissimulation, deceite and hipocrisie as they write in their owne Bookes? Were not the Ministers of Scotland in the fielde with the Earles of Anguish and Marre, and others against his maiestie that nowe is? was not their detesta­ble plott of betraying their Countrie and Prince, detected by the Earle of Gory, before his death? For that conspiracy did not Pa­tricke Galoway minister of S. Iohns, on An­drew Pollard subdeane of Glasco, Iames Carnibel minister of Haddington, Andrew Hea person of Panfroe, Andrew Meluin professor of diuinity in S. Andrewes, and diuers others cheefe ministers of that Con­try, flye into England, and for this traitrous fact were there receaued and cherished? Did nott Robert Pont and walter Baquanquell minister, by the instigatiō of Iames Lanson [Page 40] cheefe preachers oppose themselues against his maiesties edict that now is, publickly at Edenborough? Did not these ministers de­maund of his maiestie, also to be admitted in parleamēt aboue their bishopps? Is it not one of their cheefe articles, that it is heresie for any kinge, to call himselfe head of the Church within his realme?

A prosecution of the laste Chapter, that heresies are the causes of troubles and disquiettnes. CHAPTER V.

THe other reason of these reuolu­tions, is the fauor that kinges & Princes doe giue vnto heretickes, when they doe not in time pu­nish them, or at leaste ridde their Countries of them, because that kinges or Princes, growinge forgettfull of God, haue a more respecte to their temporall commoditie, then vnto the will of God, or the good of his Church, thinkinge by their owne in­dustrie and reason of estate, themselues and their estate, be sure and secure: yet God almightie doth often suffer them to fall in­to great miseries, and calamities, and their kingdomes to be ouerthrowen and ruyna­ted.Tripert. hist. lib 8 cap. 13. Theod. l. 4 Valent. an Arrian Emperor did send a­gainst the Goathes his great Captayne, and a deuout Catholicke, who was called Traian, and was ouercome by them, when [Page 41] he retourned he reprehended him, & called him Couard, he answered, it is you, and not I that haue lost the victory, for that you haue forsakē God, he gaue the victory to the Barbarians against thee. Also the said Em­peror in his iourney against those Goathes, was mette by the holy Monk called Isacius, who said vnto him whether doe you goe ha­uing God against you,Theod. l. 4 cap. 30. Metas. in vita Isacij for against him thou makest this warre &c. giue ouer thy warres against God, and he will giue ouer his war­res against thee.

2. Valentinian the younger who being de­ceaued of his mother Iustine,Theod lib. cap. 14. did fauor the Arrians, was put to flight by Maximus the Tyrante, who made himselfe Emperor, and soe Theodosius the great did write vnto him, that is was goods iust iudgment,Carol. Sig. lib. 9. that he should suffer that infamy, for that he for­sooke the trewe Christian catholicke reli­gion, and fauored the enemyes thereof. So Winceslaus the 12.Eneas Syl. hist. Bohe­mia. c. 35. kinge of Bohemia by his false reason of estate, giuing tolleration vnto the hereticks, was both by them depri­ued of his life and kingdome.

3. Boleslaus Prince of Polland,In Chron. lib. 6. hist. Polo. did suffer the people of Prusia to renounce their Christianitie, and liue in Idolatrie, for which they sent him a verie riche present but was after ouerthrowen by them, with the ruyne of all the kinges and the nobilitie of Polande.

[Page 42] Sabel. Ae­neas 8 c. 6 Carol. Sig. de regu. Genebr. in Chron. An. 607.4. Nicephorus Cōstant for that he fauored secrettly the Manichees was ouerthrowen & slaine by the Bulgares. The like example wee haue of Gessulfe Duke of the Lombar­des, who for fauoringe the Arrians, his armie beinge ouerthrowen, was slaine himselfe by the Auoros, whose wyfe be­traied the Cittie wherin shee and her hus­band liued, to the captaine generall of them, thinkinge to marry him after: but shee first was dishonored in her bodie, and then hanged a liue vppon a Gibbett.

Num. 16.5. Not without cause did God say vnto Moyses, departe from the Tabernacles and tentes of wicked people, and touch no­thinge that belonges vnto them:4. Reg. 17. God sent liōs amoungst the people of Samaria for ha­uinge Idolls,Geneb. in Chron. both to kill and destroy them, wherfore the Cittie of Parris hath this for a monumente engrauen vppon her gates, one God, one kinge, one faith, one lawe.

6. Hence it is written by the holy Ghoste in these woordes. All the kinges, besides Dauid, Ezechias, & Iosias sinned, and that the kings of Iuda forsakinge God, and his lawes, were with all their kingdomes deli­uered vnto others, and their glorie to stran­gers: and although Dauid did committ adulterie, and soe Ezechias alsoe offended by his ostentation,2. Reg. 11. Isa. 39. yet because they for­sooke not their faith, and religion, nor made shippwracke thereof, it is not counted [Page 43] that they sinnned, for that to forsake our faith, is the greatest sinne that is.

That God doth extende the rodde of his wrath vppon Princes and Common welthes infected with heresies. CHAPTER VI.

1. THe sore punishmente and afflic­tion, by which almightie God, doth prosecute this wickednes, many authors doe treate therof, esepcially the ecclesiasticall histories,Designis Eccl. lib. 5 cap 11. signo 16. and of late Thomas Bozius. For none are more prone to wantones & riotous misdeamea­nors, which euerie Heresie bringes with it then Princes, because commonly they are brought vpp without due chastisment and correction, and because each man soothes them to flater and misreporte the truth. As also because they are loath to submitt them­selues to the ecclesiasticall discipline and censure of the Church, or to acknowledge anny spirituall power in the Church of Christe, to constraine them as it doth here­tickes, of whom it is said by the prophet and proued by experience, that the nation and people that serueth her not, shall perish: whosoeuer obeieth her not must be ac­counted as Ethniques: & yet (to mantaine their absurde heresies) they doe labour to [Page 44] deface and infringe her authoritie as wee see in all ages, yea onlye the disobeinge the authoritie of the Church, and the censure of S. Peter, and his successors, is the cause of all the heresies, that euer were, and the Princes that hearken vnto them, and for­sooke the Church, by defendinge them, were vtterly destroyed with their states. For what punishment doth he deserue, that vn­der the pretence of Christianitie, makes warre against Christ, and he that shall call himselfe the childe of the Church, destroies and rayses a flame therein? all which exam­ples it were to long for me to repeate, for I will not alleadge here, the dolfull and ruy­nous example of Constans and Valens Em­perors, who were enemyes of the Church; neither of Hunericus kinge of the Vandals; neither of Basiliscus the capitall enemie of the Councell of Chalcedon, who was de­priued of the Empire by Zenon; neither of Zenon himselfe, which was buried aliue by the comaundement of Ariadne his wife, nether of Heraclius which in the beginning was a catholicke, and a valiant Prince, but after became an heretick,Ionas 1.3. ibi. Ion & Paulus Diaconus lib. 7. c. 1. Carol. Sig. lib. 7. de occid. imp. and lost soe many noble Prouinces in the Easte, and dyed of a most shamfull disease; nor of Anastasius, vnto whom a vision did appeare of a terri­ble and dreadfull man, with a booke in his hande who opened the booke, in the which the name of the said Anastasius was written, [Page 45] and said these wordes, vnto him; For thy errors and peruerse faith I will cutt shorte of they life 14. yeares, & blotted out his name, who a l [...]ttle afterwardes, was slaine by a thunderbolte; neither will I handle the mi­serable end of Constantius Copronimus, who was soe forsaken of God, that he cried out and said, I am cast into a fire,Sigib. An. 776. which shal neuer be quenched; neither of Philip, who impugned sacred Images, degraded and put from the Empire, and his name taken out of the Coyne, and publicke Roules, yea and blotted out of the Masse; neither of Leon Isaurus Emperor also,Ion. lib. 7. de vitis il­lust. Geneb in Chron. Cedrenus & Zona­ras greci scriptores. Mich. ab Iselt hist. Surius hist. who lost the occiden­tal Empire, and was the cause that Gregorie the 3. did transfer it to Germanye, and the same translation confirmed by Leo the 3. Nether of George Pobibratius, who per­sistinge in his obstinacie, and perfidiousnes, was excomunicated by the Pope, and lost both the kingdome of Bohemia and his life. The like did happen also in our dayes, to Christiernus kinge of Denmarke, who forsakinge the Catholicke faith, was depri­ued both of his kingdome and libertie. For omittinge more exāples, it is well knowen, that God doth not only punish wicked Princes with woefull endes, but also their kingdomes and Prouinces, who embraced heresies. And although the inconstāt course of this chaungeable worlde is such, that noe kingdome or monarchie can houlde it [Page 46] selfe stedfaste, or firme, or free from reuo­lutions, yet fatall chaunce, and alteration for the most parte proceeded of heresies & diuersitie of sectes in religion, and this you shall know by historicall discourses, if you will rippe vpp and peruse the anciente be­ginninges of these disastorous euentes.

The reuo­lutions of of the Ro­mane Em­pire began by the Goathes.2. The Goathes were the firste, that made their inundation in the prouinces of the weast Empire, and made also hauock of the auncient monumēts of the Romans, the monarkes thereof abusinge their powerfull force and strenght, accordinge to their owne sensuall affections, and beastlie concupis­cence: ecclesiasticall censures beinge not obeyed, for that the most parte of the Chris­tian Princes, held in contempte (by the ins­tigation of heretickes then springinge vpp) all spirituall regiment and iurisdiction of the Church.The Goa­thes broc­ken by heresie. Carol. Sig. de occid. [...]mp. l. 8. The Goathes themselues as longe as they were Catholikes, were most valiant conquerors, but by the instigation of their Bushopp called Vlsillus, an Arrian hereticke, they were presentlie deuided by sectes and discordes, and ouercome by the Hunnes. Atilla their kinge like a most ra­ginge swifte streame ouerunning, and des­troying all where he came till, he had dis­possessed those Goathes of all the Prouinces they had taken.Libr. 2. sacrae hist. epist. 93. And when those Goathes came to Spaigne and ouercame it, the here­ticks called the Priscillians, infected it. When [Page 47] the Vandalles destroied Affrike and made themselues Lordes of the same,Africque confoun­ded by he­resie. the here­ticks called the Donaitstes, peruerted and sowed their heresies there. Africi abundantes immense multitudine Donatistarum quibus prae­cipites se dederunt in gurgitem turpitudinum, vnde Deivindicta factum est, vt dedignantes san­ctis obtemperare sacerdotibus &c. As Saluianus Bishopp of Marcell and Caesar Baronius seteth downe,Ann. 427. & 428. when Affricke did abounde with infinite swarmes of Donatistes, by which they were owerwhelmed in the gulfe of all filthines: by meanes whereof, and for not obeyinge the holie priestes, the wrath of God was executed vppon them, and by the iuste iudgment of the almighty, they were rendred vp to the mercilesse and bloodye handes of the Barbarians.France destroied in time of heresie. Like­wise when the Franckes breakinge out of Germanie, wasted all France, the heresie of Vigilantius tooke footinge therin. And when the Longobardes occupied and spoiled Italie,Italy de­stroied by heresie. diuers sortes of heresies were embraced there, especially againste the councel of Constantinople, and Chalcedon. As also when the Normanes violentlie rushed into France, the French shewed litle obedience to the Churche.

3. But what shall I say of that wreat­ched and miserable tyme, when the Sarasins breakinge out of Arabia, despoiled and was­ted the most notable partes of all Asia, with [Page 48] soe many sharpe stormes and troublesome garboiles?The Easte in a mise­rable esta­te by he­resie. Was not this pestilente genera­tion, first set abroache by the instigation of wicked Mohomett, borne for the ruyne and destruction of mankinde: whose force (the diuision and heresies of Nestorius in the easte encreasinge) more, and more en­creased? Was not Sergius, for that he was exiled out of Constantinople for that here­sie of Nestorius, the helper of this Maho­mett against the Catholicke religion, as Luther and Caluine doe now a daies helpe and further the Turcks and other reproba­tes of that stāpe and liuerie, against the Ca­tholicke Church?Marcell. in Chron. Cesa 10 6 An. 445. Was not such a tumul­tuous broyle and confuse disorder made at Constantinople by the procurement of the heretickes, the verie tyme when Nestorius hatched his heresie, as that Marcellinus doth reporte, 445. that the sedition was soe greate, that many kild themselues? yea such a slaughter was comitted, that the streates did stincke with dead carcasses, famine, & pestilence, disease, & wreacke of all thinges, which did happen there, the chefe Church of that noble Cittie beinge burned: soe as no sooner did that ougly blossome bud forth,Marc. 24. Daniel. 9. but that noble Cittie of all Citties (before that heresie) most florishinge, was become most lamentable and desolate, for heresie euer bringeth with it abhomina­tion, and desolation, as the sacred scriptu­res [Page 49] proue.Constanti­nople ta­ken. Afterwardes in the yeare of our Lord 1453. the said Cittie was distroyed and taken by the Babylonian and Turkish Pharao, for that they held diuers heresies against the holly Ghoste, and for that they did breake from the determination of the Councells of florence, wherein they were reunited vnto the Romaine Church, their Emperor Iohn Paleogus, and their Patriar­che consentinge thervnto. And as longe as religion did florish in Greece, their Empire alsoe did florish; and when religion failed, their Empire was tourned vnto a perpetuall moorninge and pittifull slauerie of vnsuffe­rable tyrantes, and Sathanicall crewe of Turkish burden. And in the yeare 1558. the Prouince of Libonia which was of the knightes of our Lady de Teutonica, was taken by the Duke of Muscouia, when they loste their faith and ymbraced the heresie of Luther. Hungarie and Trasiluania may to their great cost beare wittnesse also that this is true, who forsakinge their Catholicke faith, are ouerwhelmed with the infernall thraldome of turkish Pharao.

4. Wherfore should I not spreake of great Brittaine, sith Gildas that most elo­quente and aunciente trewe writter of that tyme, saith. The Brittaines brought for their a [...]de the Englishmen againste the Pictes, and Scottes, at which time it was altogether destroied by the heresie of Pela­gius [Page 50] giue a Moncke of Bangor: for chastisment wherof, almightie God suffred the English­men to turne the edge of their sworde vp­pon those that sent for them, for their de­fence,Vortiger was the leader of the Church when old Britans weare de­stroyd. and dispossessed them of their Coun­trie, and made themselues Lord thereof, & called Brittanie Englande by their owne name: soe that heresie did soe increase in that kingdome about the tyme that S. Gregorie did send S. Augustine, and other holy mounckes thither to preach the Catholick faith therein, that 9. hereticall bushoppes beinge there before them, no one catholick bishopp was found. Ireland alsoe when the Englishe in kinge Henry the 2. gott footinge therein did little esteeme the sa­cred censure of holly Church,Bern. in vita Ma­lachiae. Dolman. Lib. 2. and the no­blemen of that kingdome did vsurpe Church liuinges as may appeare by S. Ber­nard. Edward the 3. beinge a most glorious kinge, his end was pittifull, his heire kinge Richard after infinitt sedition, contention, and blood-shedd of the nobilitie and others was deposed and made away, the bloody diuision of the howse of lancaster, & yorcke came in, and endured almoste one hundreth yeares, with the ruyne not only of the royall lyne of Lācaster, by whom especially Iohn Wittcliffe a peruerse hereticke con­demned in the Councell of Constance, was fauored at the beginninge, but with the ouerthrowe of many other Princes and fa­milies [Page 51] and most pernicious warres and gar­boyles continued both at home, & abroade with the losse of all the states and Prouin­ces of France. Thomas Walsingham settes downe the Commotion of King Richard the 2. his time, againste the nobilitie and Cleargie vnder their seditious Captaines, Iacke Strawe, Watt Tyler, and the rest, & soe againe vnder other kinges whilest this heresie lasted, and namly against the two most valiant Catholicke Princes Henry the 4 and 5. his sonne: in the first yeare of whose rayne, to witt kinge Henry the fift, Iohn Stowe wryteth thus. That the fauo­rers of Wi [...]cleefe his secte did nayle vpp sce­dulles vpon the Church doores of London containinge, that there were an hun­dreth thousand readie to rise against all such as could not awaye with their secte. The first tumu [...]tes of Pollardes and Wicliffians in England were Anno 1414. and hereon followed the open rebellion of Sr. Iohn old Castle and Sr. Roger Acton and others in S. Giles f [...]lde by Holborne, neuerthelesse this secte could neuer take hold or preuaile in England, neither then or after: vntill foure pointes thereof, beinge renewed by Luther and Zuinglius, the later, I meane Zuinglius his secte, was admitted in kinge Edward h [...]s dayes.

5. Did not the kinge of Denmarke bringe the people of Thretmarse which were a [Page 52] free state, into a vilde thraldome, after they were Lutheranes? whereas, as longe as they were Catholicks they were a free state of their owne.Ces. to. 4. An Chri­sti 379. S. Amb. in libris ad Gratianū. Caes Baro. to. 4. 379. S. Ambrose also doth proue the same as Caesar Baronius doth alleadge, and saith: Vna cum haeresi in regna cladem in­uehi, & cum fide catholica salutem ferri &c. that noe sooner heresie was broughte in, then presentlie the kingdomes where it crepte in, were ouerthrowen, and quickly destroied: and were againe restored and established by Catholique religion. This he spake of the Empire of the easte, sicque in occidente accu­mulari victorijs Gratianum: that in the weast by the Catholique religion, Gratianus the Emperor did encrease in many victories. Cum in castris excubant cum gratia atque pre­cibus Sacerdotum sancta religio, when the priestes in the Campe did watch in prayers and other exercises of sacred religion. Con­trariewise you shall see the happie and flo­rishinge Empire to decay and cast topsie, turuie when the Emperor did fauor hereti­ques, or at leaste when they were slacke in defendinge the Catholicque religion, adeo, saith he, vt perspicuè intelligas claram victoriam religionem penitus consequi, hereses tristes erum­nas euocatas ab inferis secum ducere, soe as you may plainly perceaue, that by religion victorie was gotten, and alsoe by heresie woe and wreake, and all other dolfull ca­lamitie and hellish confusion was broughte [Page 53] to the wo [...]lde. The like assertion hath holie Basill,Basil. ep. 69 Caes. Bar. to 4. An. Chri­sti 363. quod enim comune est ciuitatibus omnibus vt cum semel hereticis aurem praebent, mox vna cum heresi dissentiones, rixae, ac mala omnia su­gata recta [...]ide paceque subintrent, ita planè Neo­cesarientibus accidit, that which is incident to all Citties, when once they giue eare vnto hereticques, presently trewe faith beinge once abandoned dissentions, deba­tes, and all other mischeefes will creepe in, as wee see an euident example to those of Noecessaria, what heresie, saith he, but which was contraire to the traditions of S. Gregorie the greate, his wordes be these, aduersaria traditioni magni reuera Gregorij.

6.tomo 4. An. Chri­sti 371. many he­resies in the East. The like miserie yow may read by the Epistles of those holy Sainctes videlicet Mile [...]ita [...]us, Eusebius and Basilius to the Bushoppes of Italie and France and related by Caesar Baronius, in which he wrote as followeth. Miserandus status orientalis ecclesiae &c. The state of the Easte Church is to be pitted, for not onlie two or three Churches haue fallen vnto this dangerous tempest, but that mischeefe of heresie hath extended her selfe from the bondes of Illi [...]ia vnto Tebaira the seede of which was first sowed by Arrius, and afterwarde was gathered by wicked people, who haue broughte forth wicked and pernitious fruites: and discipline and doctrine of pietie and goood life is ouerthrowen, all bondes and obligation [Page 54] of honestie and charitie is confounded and decaide, none hath sway ouer others, but he that is most wicked: whose rewarde is the gouernment of others, and he that ex­ceedes others in blasphemies, exceedes all in the episcopall dignitie. The grauitie of Bishopps is lost, the honestie of Pastors is gone, the holy Canons of the Church are troade vnderfoote, the releefe of the poore is altogether abused to their filthie vse. The occasions of all such mischeefes are laide open by Saincte Optatus Milenitanus, who hauinge reckoned the bloody and cruell actes of the heretickes called Donatistes, he applied that place of the scripture vnto them. Veloces pedes eorum ad effudendum san­guinem, Cruelty of heretiques Maurita­niae videl. the sea coast of Affrique next vnto Europe. their feete are verie swifte to shedd blood. And then addeth In Maritaniae ciuita­tibus &c. In the Citties of Mauritania by your procuremente they were affrighted with many garboiles, Children were kilde in their mothers bellies, men were mur­thered and torne in peeces, matrons were violated, infantes were slaine by riping vp their mothers bellies, behould this your Church which was mantained & vpholden by cruell and bloody Bishoppes, whose greatest furie, and vildest facte, although in their estimation it seemed the lightest, was extended vnto that which was most sacred & holie, which those ympious sacrilegious, and Sathannicall Bishoppes haue violated, [Page 55] they cas [...] the Eucharist vnto dogges, not without manifest tokens of Godes diuine reuenge, for those dogges beinge enkend­led with rage and madnes, insulted vppon their maisters. Hi sancti corporis, guilty of the holy body, and toare them in peeces, and some of them did cast forth out of a win­dowe a boxe of holy Chrisme to breake it, but the angelicall hande by Godes protec­tion preserued it from beinge broken, a­moungest the stones; The like sacriledge the hereticks of our daies beinge misled by the same Sathanicall spirite doe cōmitt and perpetrate. And hauinge recorded other wickednes of those hereticques in all these execrable procedinges, said this blessed Au­thor, the Bishoppes, and priests felt their greatest smarte, soe that the Bishoppes, and priestes beinge taken away, the people would be vtterlye and easilye deluded, and ouercome, for how can the flocke defend themselues when a multitude be gouerned without a rector, noe otherwise then the Pastor beinge taken awaye, the sheepe would be a bootie for the wolfes: by your wicked aduise the faithfull are disarmed, the priestes are dishonored and spoyled of that reuerence, which ought to be giuen vnto them in honor of his holy name, by whome they were ordayned. For they were made perfecte by him and worthie of all reue­rence; and therfore you abuse Godes voca­tion, [Page 56] and with all hostilitie you proceedee vtterlie defacinge Godes worcke, destroy­inge by the engines and inuentious of your malice,Psal. 10. Godes diuine ordinance, and ther­fore of you it is said. Quoniam quae tu perfe­cisti, ipsi destruxerunt; for whatsoeuer thou (ô God) broughtest to perfection, they brought to destruction. What is more wic­ked then to exorcise the holy Ghoast, to breake altares, to cast the Eucharist vnto brutish beasts? And in the 9. booke he saith; Quid enim tam sacrilegum est quam altare dei in quibus vos aliquando obtulistis, frangere, radere, & remouere. What is more sacrilegious then to breake, to cutt, and remoue thoses alta­res, vppon which somtimes your selues did offer, in which the suffrage of the people, and the members of Christe are caried, in which the omnipotent God is called vpon, in which by your praiers the holy ghoast comes, and descendes? Vnde à multis pignus salutis aeternae &c. from whence comes the pleadge of euerlastinge saluation, the safe­guarde of our faith, the hope of our resur­rection is receaued; for what is the alter but the lodginge and seate of the body and blood of Christ? All these you in your furie and rage haue either torne, or brocken, or remoued: wherein hath Christe offended you whose bodie and blood dwelled there for certaine momentes? You haue brocken Challices which carried the blood of [Page 57] Christe, and conuerted the vse therof and forme into Lumpes, exposinge them to a wicked sale, and haue herein redoubled your villanie by sellinge them to filthie women, pagans haue boughte them to tourne them for to make sacrifice to their Idolls. O wicked acte, ô vnspeakable villa­nie, to take from God, that which you haue dedicated to Idolls, to robbe Christe to the end you might exercise more sacri­ledge. What horrible feates haue you practi­sed towardes sacred Virgins, consecrated and dedicated to almightie God, from whome you haue taken away they veyle of their dedication? Thus farre this blessed Saincte Optatus Milleuitanus,Caes. tom. An. Chri­sti. 362. as Cesar Ba­ronius doth relate. The like tyrannie was exercised and atchiued by Iulian the Apo­state Emperor, for he made an edicte, which he diuulged in all places, to robbe, and spoyle Churches, againste whom S. Na­zian. framed his speech thus.Naz. ora­tione pri­ma in Iul. Your edict was aswell priuatlie and actually executed, as it was publiquely diuulged, and pro­claymed against sacred and religious how­ses. For that I should let slippe, the spoy­linge and ransakinge of Altares, takinge awaye of all religious ornaments, and do­natiue [...] from sanctuaries, and holy places, which were a bootie vnto his vnsatia­ble and greedie desire, which was putt in execution by wicked instrumentes, his im­pietie [Page 58] and couetousnes instigatinge him thereunto, he determined alsoe to depriue the Christians of all libertie, and trust in the common wealth, and to inhibitt them of all Councells, marcketts, assemblies, and iudgmente: neither could any haue the be­nefitt of thies thinges, but such as woulde sacrifice to Idols. O lawes and law makers and kinges, who as the beautie of the hea­uens and splendor of the sunne, yea as the brething of aire, by common clemencie ex­posed, to all; and that truly superabundan­tly, do you so make the vse of lawes equall to all free men, and reuerenced of all, that you decree to depriue Christians of it, that beinge euen tiranically oppressed, they may not be able to exact the penalties, nor to sue any one for any wronge or extortion done against them. For to practise these thin­ges, the hangman, yea that homicide (said, the said Sainct) pretended iustice,Matt. 5. Rom. 12.1. Cor. 6. Matt. 10. and did vse a collorable defēse of scripture, in soe doinge. For he alleadged the places of scripture that Christians ought patientlie to beare all wronges, to suffer al iniuries, rather then once offend any. That wee should possesse nothing or haue any propriety, and that we should despise, and sett at naughte all thin­ges, that either the eare doth heare, or the eye doth see, or the flesh can feele, that wee should render good for euill, if a man would strike vs vpon the one cheeke, wee [Page 59] should turne the other, and that wee should possesse nothinge but our Cloake,Ruff. lib. [...] cap. 32. Annianus lib. 22. or our Coate, with many such places.

7. But that of all most to be deplored, he inhibited Christians the schooles of Rheto­rique or Grāmer, wherfore the said Naz. did most bitterlie inueigh against him sayinge: what reason haue you of all men most incō ­stant, to goe about, to take away from Chri­stians the vse of learninge, thus far S. Naz. a­gainst Iulian. Alsoe in the yeare of our Lord 366. when the Arrian heresie was promoted by the fauor of the Emperor Valens, the said holy man made a most eloquēt Oration, the title whereof is called (Ad sancta Laminia) when that heresie (said he) was guarded and adorned with the ymperiall crowne of Valens and soe like a sawsie princocke grewe soe insolente, not vnlike the daugh­ter of Herodiades, beinge not contented with the gift of the head of one S. Iohn Bap­tist, was made droncke with the bloode of many Bishoppes and holy people, in the re­pressinge whereof, the blessed Sainct shewed his great desire, and as in the state of the Easte Church in those daies if the Lord of hoastes, non reliquisset Hobis semen &c. had not left some seede with vs, wee had bene like to Sodom and Gomora, and as they had S. Naz. and holy Basill, so we haue most vertuous holy and learned Doctors to represse this wicked heresie, which as it [Page 60] doth exceede all the heresies that euer were in ympietie of Doctrine and wickednes of life, so it doth alsoe surpasse all Heretiques, Infideles, Turcks, and Iewes in all bloody feates, cruell exploites, Babilonian confu­sion, tragicall desigmentes, diuelish purpo­ses and plottes, yea and strange inuented lawes newer heard of before, with their most rigorous execution.

You see the fruite of heresie the com­plotters and compassers thereof, the cheefe Architects of her detestable practise, her effiminacye & luxurious wantones, her in­ducementes to all abhominable pleasures and licentious libertie, her bloodie imbru­mentes and lamentable tragedies in euerie countrie, where shee was nourished and in­uented, which brought a masse of miserie and calamitie with it to those places that receaued her, the shipwracke of whose opu­lente and aboundante fortunes, can beare wittnesse thereof, obstinate pride, presump­tuous and turbulent spirittes, dislike and disdaininge of good order and sound disci­pline, contempte and despising of autho­ritie, curiositie and affectation of noueltie, discontentment and disquietnes of mindes, through ympatience of filthie luste, and other malignante priuate humors, which were neuer inspired by the spirite of God, but by the suggestion of the diuill who was the cause thereof.

Of the miserable death and endes of such as deuised and defended the protestant Religion, as also other heresies. CHAPTER VII.

1. THe first plotter of this heresie was Martine Luther,Luthers death. whose life as it was most wicked, soe his ende was noe lesse miserable. He after that he had surfeyted through one nightes gossopinge, himselfe beinge fild in­temperatlie vpp to the throate, was found dead in the morninge with his wife, and as it is suspected was choaked by her. Henrye Zuthphan, which was the first that brought Lutheranisme into Breame, was afterwar­des burned at Meldorphe in Thretmarsse Anno 1524. Hulderique Zuinglius, an A­postate Priest, in a furious skirmish, beinge leader of the Tigurians, whome he brought to that dolefull battle, animatinge them to the combatte, as surmountinge their aduer­saries in multitude of souldiers, were all o­uerthrowen, and he himselfe was found dead amoungest the dead carcases, and was cast into the fire,Zuinglius death. Conrad. in Theolog. Fox. pag. 444. soe as he suffred a double death by fire and sworde. Of whome the Epitaph was made thus.

[Page 62] Zuinglius the Warior was slaine in the fielde And the sword of his Countrie did pierce,Genebrar­dus in Chron. 2. fol. 72. His side by many bloody batles fought: His Country vnto ruine he brought.

Cōradus a Lutheran protestant writeth, that God manifested his iudgmente vppon Caluine, euen in this world, whom he vi­sited in the rodde of furie, and punished him horribly before the dreadfull hower of his vnhappie death;Caluins dreadfull death. for (saith he) God by his powerfull hand did soe stricke this he­retique, that beinge in desperation, blas­pheminge, and cursinge the name of God, and calling vppon the diuills, he yelded vpp his wicked ghoaste, hauinge an vglye and filthie apostume in his priuie partes, out of which there issued such a number of loathsome and stinckinge woormes,Carolosta­dius his death. Epistola de morte Carolasta­di [...]. Oecolāpa­dus death. that not any could abide to come nere him: this farre the said Author; Carolasta­dius was slaine by the diuill, as the mi­nisters of Basill themselues doe witnesse. Oecolampadius also a married Mounque of the order of S. Brigget, and one of the firste and principalest Architectes of the protes­tante religion, was founde slaine in his bedd, by his wyues side, and that by her or rather, by the diuill himselfe,Luth. lib. de Missa priuata. as Luther thincketh. The Duke of Saxonie, and the Lantgraue of Hesse, which were the cheefe promotors and Patrons of lutheranisme, were in battell vanquished by Charles the fifte, depriued [Page 63] of their dominions and kepte in prison by him many yeares. The Prince of Condye,The prin­ce of Con­dys death. and the admirall of France, which were the Patrones of the secte of Caluine, or hug­nottes in that Countrye, were alsoe van­quished and ouerthrowen in the field with their kinge, after many other ouerthrowes and slaughter of their adherentes, the one, I meane Condie, was slaine in the battell of Iarnan, the other was kild in a triumph at Paris his carcase beinge caste from the topp of a high howse, his necke beinge bro­ken and his body torne, was drawen by a rope through the streates, and hanged not much vnlike to Iezabell, where also the Prince Montgomery was beheaded, beinge a great defender of Caluinisme.

2.The death of such in Englād as were [...]a­trons of Protestan­cie. The same miserable end they tasted alsoe that were the patrones of this wicked ghospell in England as Queene Anne Bul­len Thomas Cromell, the Duke of Somer­sett, and Thomas Cranmer Bishopp of Can­terburie. The first was accused, arraigned and conuicted of a filthie incest; her suppo­sed Father beinge the iudge thereof, and by his sentence putt to death, who was so be­sotted of her filthie loue. The next was con­demned and putt to death for heresie and high treason by kinge Henry the eighte vnto whom he yealded himselfe both soule and bod [...]e before, by the lawe he made himselfe videlicet, whosoeuer should be cast [Page 64] into the tower, he should be put to death without examination. Fox act and monu­ments 563. whome he called the wall and defense of the protestant Chruch. The third which was the Duke of Somersett, beinge vncle vnto kinge Edward, his vicar generall in all ecclesiasticall causes and protector, and as it were kinge of the whole Realme, was depriued of all auctoritie, and publiquelie beheadded. The last which was Cranmer, after abiuringe his wicked heresie at Ox­ford by Queene Marie. Robert Barnes, Thomas Gerrard, William Ierom, beinge the first cheefe instruments that Kinge Henry the 8. had to perswade the people touching the kinges supremacie in eccle­siasticall causes, were by the said kinge Henrye burned afterwards, and the said Barnes beinge there at the stake, and the flame readie to lay hould vppon him, said these words. By our meanes the kinge was made absolute kinge of England, whereas before, he was but halfe a kinge, and for our paynes, this is the rewarde wee haue. Anno Domini 1540.

Prince of Aurengs death.3. The Prince of Aurenge that was the author and enginer thereof in flanders, was slaine with a pistole in his newe wyues lappe, by Balthazer Gerard.

Ludouicus Nalconius, brother to the said Prince, and the cheefe author of the re­bellion of the said lowe Countries, in the [Page 65] battle of Mokens which he lost, the Spa­niardes hauinge gotten the victory, was burned in a little cottage aliue, whether he fledd for safeguard. In that battle also, his Brother Henry perished, as his brother A­dolphus, did perishe a little before in Frislād, William Lumenus the Earle of Mansfil, after defilinge his murtheringe hands with the cruell death of many religious persons, priests and Catholiques in Holland and Zeland and other places, was kild by an En­glishe dogge that himselfe brought vpp.

4. The Bastard of Scotland,The Earle of Moray his death. Iames Earle of Moray, that troubled Scotland with the same heresie in his greatest trium­phe beinge accompanied with 500. horsemen at Lith, was shott by a gunn, by which he was slaine, the author therof escapinge harmles: & notwithstanding he was admo­nished the night before, that there was such a plot laid for his destruction, yet he did not shunn it. Iames Duglas Earle of Morton, a great defender of Caluinisme and persecutor of the Catholiques, was beheaded at Eden­borough for treason against his maiesties Father.

5. The first that broughte it to Den­marque was Christiernus king of that Co­untrie, who was depriued of his kingdome, and banished by his subiectes, and beinge by the intreatie of Charles the fifte, and Henry the 8. his kinsmen retourned home, [Page 66] was apprehended of his subiectes and caste into a filthie caue, where he ended his life most miserablie.

The first who prea­ched pro­testancy in Ireland.6. The first that euer preached protes­tancie in Ireland, was George Browne, who in kinge Harries daies was made Arch­bishoppe of Dublin, the capital cittie of the kingdome of Ireland, and the first sunday he preached the protestant religion at Du­blin, he made a Catholique sermon at Christs Churche, and desired his audience neuer to beleue him, if (through frailtie of the flesh, feare of the Prince, or loue to temporall interesse) he should preache the contrarie: and the verie next sonday yme­diatly followinge, he preached protestant religion, which was nothinge els then a deniall of that which he preached the son­day before. Vnto whom some of the Alder­men of that Cittie said. My [...]o. doe you not remember that yow wished vs not to be­leue you, if happilie yow should preach the contrarie of that yow preached the sonday before? To whom he answered sainge, I must needes haue done soe or else haue lost my liuing. This man, when Queene Marie came in, vpon his recantation, was restored to his liuinge, & the night that his Bul came ouer, he was found dead in the morninge. Some said he died for verie great ioy about mid-night when vppon the suddaine he re­ceaued newes that he was restored to his [Page 67] Archbishoprique.

7.Norfolks his death. The Duke of Norfolke which gaue his verditt for the supplantinge of Catho­lique religion, and for the aduancinge of the protestancye with Queene Elizabeth in her first parleament assembled for that pur­pose beinge therunto solicited by his Bro­ther in lawe the Earle of Arundell, vnder pretence to marrie the said Queene, vnto whome shee made a promisse of mariad­ge,Sanderus de schis­mate An­gliae. if the said Earle with his faction would helpe her, for the alteringe of religion, was arraigned, condemned of highe treason, and was beheaded for the same, which a cer­taine [...]atrone meeting him goinge from the pleament prophesied, tellinge him that he should neuer haue a better ende or re­warde of them, for whome he gaue his voyce and suffrage against the Catholique religion. And the said Earle beinge frustra­ted of his purpose, and deceaud of his hope, died soone after for verie greefe, and with­out issue, and perhapps if he should haue liued longer, he should haue tasted that Cuppe for his labour that his brother in lawe had done before him. The said Duke his eldest sonne called Philip Howarde and Earle of Arundell, was arraigned condem­ned of highe treason, and died in the Tower of London.

8. Sr. Iohn Perott, when he was Lord presidente of the Prouince of Mounster in [Page 68] Irelande, was the first that caused the parish priests, and other incombents of porte Townes in that Prouince, to ymbrace the English seruice, which when they tould him they could not vnderstand the English, his aunsweare was, that they should chat­ter like Geese. He putt to death a prieste called Sr. Thomas Coursie, vicar of Kinsale by marshall lawe, for that he went to per­swade Sr. Iames fitz-Morice to restore the praye which he had taken frō Kinsale. This man in the middest of his greatest honor beinge lorde deputie of Ireland, and one of the preuie Councell of England, was ap­prehended, arraigned, and condemned of high treason, and died verie miserably in the tower, his landes and goodes beinge all confiscated.

Deut. 31.9. Laudate gentes populum eius, quia san­guinem seruorum suorum vlciscetur & vindictam retribuet in hostes eorum. Let the gentiles prai­se gods people, because he shall reuenge the blood of his seruants, and will pay home, their enemies with a reuenge: as may ap­peare by the horrible and dreadfull punish­ment of all other persecutors and hereti­ques. As of Pharao the first persecutor of Gods Churche Exod 14. Of Dathan and Abiron the first Scismatiques Numeri 16. of Iezabell 4. Reg. 9. of Antiochus 2. Machab. 9. Of Pilat who killed himselfe, as Euseb writes lib. 2. c. 7. & declares the destruction [Page 69] of the Iewes which Iosephus setts downe lib. de bello Iudaico. Of Herod Ascolonita who was eaten by woormes after he had slaine his wyfe and Children and went a­bout to slay himselfe as Iosephus declareth lib 17 antiquita cap. 9. Of Herod the Tetrach who lost his kingdome liued in perpetuall banishment accordinge to the said Ioseph. lib. 18 cap. 14. of the daughter of Hero­diades read Nicheporus lib. 1. caput. 20. of Herod Agrippa read Act. 12. Nero Domitian and other wicked Emperors who perse­cuted the Church, eyther slewe themselues or else were slaine by others as all histories doe wyttnes. Dioclesian for that he could not destroie the Church, for verie greefe gaue ouer his Empire, the Emperor Maxi­mianus and Maximine were chasticed with such a horrible disease, that the Pagan Phisitians said it was the plague of God, as Eusebius wrieth in Chronico. & lib. 8. hist cap. vlt. & lib. 9. cap. vlt.

10. As touchinge old heretiques, they tasted the like dreadfull death. Simon Ma­gus when he would flye, by the praiers of S. Peter, he fell headlonge downe and was kilde Egesippus lib. 3. caput. 1. de excidio. Also Arnobius l. 2. con. gentes. Manicheus the heretique was flaid aliue by the kinge of Persea, because intendinge to cure his daughter, he kild her. Epiph. heres. 66. Mon­taine, Theodotus & their prophets, hanged [Page 70] themselues Euseb. lib. 5. hist, cap. 19. The Donatistes that cast the Eucharist vnto dog­ges, were torne in peeces by the said doggs. Optat. lib. 1. Parmenianum. Arius goinge to Church, went to purge nature when to­gether which his excrementes, he did cast fourth all his intralles and presentlie died, as S. Athanasius wittnesseth, oratione cont. Arrianos & Ruff. lib. 10. hist. cap. 13. And although there may be some hereticall Prin­ces or Common wealthes that haue not felt as yett any of these calamities, and perhap­pes they bragge and boast of their great pleasures and prosperitie, noe otherwise, then the woman doth in the Apocalipes, sedeo regina & vidua non sum, & luctum non videbo. I sitt as a Queene, I am not a wid­dowe and I shall not bewaile, trulie at lenght after all their great security they shall haue a sudden fall, and let them take exam­ple by the dolefull ouerthrowe of others that haue lead their liues in pleasures, and haue abused their power againste godes Church, and the members thereof, let all men knowe that all heresies be fatall, omi­nous, and vnfortunate, especially to the first professors thereof. Vltio sanguinis seruo­rum tuorum qui effusus est introcat in conspectu tuo gemitus compeditorum. Psal. 7.

Whether there be nothing that the Protestants affirmatiuely beleeue, confesse, and professe, but the Church of Rome doth beleeue the same, and cannot be denyed by Catholiques, but that they are most auncient and consonant with the word of God. CHAPTER I.

1. ALl Heretiques say (as Lactan­tius reportes) that their owne religion is verie good and a­greable to the word of God,Lib. 4 di­uinist. cap. vlt. and better then others. It is naturall to e­uerie beast according to Pliny to thinke his owne shape more beautifull then the rest,Plin. lib. 8. cap. [...]4. Plin. ibid. yea such as are most deformed, thinkes themselues most beautifull, as the Apes doe, which though they do counterfeit mens shapes, or gestures neuer so much, cannot be said to haue the forme of men: so these sectaries, though they like Apes in imitation, haue taken from vs some, partes out of the Masse as may appeare; and in their spirituall courtes, visitations, conuoca­tions, and excommunications (although in deede none ought to excommunicate, but he that can absolue, they by their owne doctrine cannot absolue therfore they can­not excommunicate) yet for all that, they [Page 72] cannot be said to haue the trewe forme of Religion, or the trewe Church, for the ec­clesiasticall forme, and gouernment of your Protestantes is reiected by the Puritantes, contemned by the ministers of Caluine and Beza, and other Hugonottes of France, as part of the reliques of Antechrist, your common praier booke being called by them in contempt, the missall of England. Yf such as yow yourselues cales protestants, do dis­prooue your Religion to be altogether a­gainst the woord of God; how much more will the Romish Church, say the like who doe differ from yow almost in euerie point?

2. In the Booke of dangerous posi­tiōs in the 9. chapter set forth Anno 1593. by Doctor Bancraft of Canterburie, it is allead­ged, that the Puritants do say of the comon booke of publick praiers videlicet: that it is full of corruption, and that many of the con­tentes thereof, are against the woord of God: the sacramentes wickedly mangled, and prophaned therin; the Lordes supper not eaten but made a pageant, and stage play: that their publique baptisme is full of childish superstitious toyes: & so many Pu­ritants did write against it, that England will neuer do well vntill that booke be burned.1. admonitio ad Parla. pag. 9 41. 43. Also the superintendēt of Ratebur­ge, and the cheefest ministers in Germanie hauing read Caluines woorckes printed [Page 73] An. 1592. at Francfort. In timore Domini saith he, legi & relegi, dico in Christo Iesu &c. Caluini­starum lib. 3. in pref. Apost. lib. 1. a. 2. fol. 9. I haue read and perused them the space of 23. yea­res, I auoutch it before IESVS Christ, saith he, that all the Caluinistes do nourish in their breastes the Aryan & Turkish ym­pietie, and that they open windowes and gates, for Arianisme and Mahometisme, as our bookes publickly set forth do manifest the same; and so brought an example of Adam Newser, the cheefe Pastor of the Church of Hedelberge,Ibid. f. 9. who from a Zuin­glian, be came an Arian, and afterwardes a Turcke: which three sectes I meane Calui­nisme, Arianisme, and Mahometisme,Iohn Schutz in lib. 50. Causarum causa 48. ano­ther protestant Doctor calles them three briches of one cloathe, and that fellowe ha­uinge gone vnto Constantinople Anno 1574. did writt that none became an Arian which first was not a Caluinist, and brought example of Seruetus Blandrata, Alciatus, Franciscus Dauidis, Gentilis, Gribaldus, Siluanus and others.

3. There was printed a booke 1586. at Iena in Saxony by a Lutheran minister, the Tittle whereof was. An admonition from the woord of God, that Caluinistes be not Christians, but Iewes, and baptized Maho­metts. Also 2. yeares afterwards, another was set fourth at Tubinge by Philipp Ni­cholas minister; the tittle whereof was a detection of the Caluinian sect to agree with [Page 74] the Arians and Nestorians in the groundes, and foundations of their religion, and that no Christian can ioyne with the Caluinis­tes, but that he must defend the Arians and the Nestorians.Sleid hist. lib. 19. An. 47. Bernardinus Ochinus being the first principall Apostle of England in kinge Edwardes his dayes, with Peter Mar­tyr, Martyne Buzer,Okinus in lib. dialog. Zanchius de vno Deo. Beza ep. 1. par. 11. Bal. in pref. act. Rom Pon­tific. Calu. lib. 1 de scanda­lis pa. 136 An. 1593. pag. 44. and Paulus Phalangius, vnto whose direction both the vniuersities of England were comitted, did oppugne the blessed Trinitie, the deitie of Christ, and of the holy Ghost, so as Beza called him the fauorer of the Arian heresie, and a scoffer at all Christian religion: yet neuerthelesse one Iohn Bale, somtimes Bishopp of Ossorie in Ireland, calles this Bernardin, and Peter Martyr, the light of the Ghospell of En­gland, and Caluine saith that the said Ber­nardine was borne for the happines of En­gland. It is said also in the suruey of the pre­tended holy discipline printed at London, that the sect of Caluinistes is a cancker, and another Thalmud, which by their wic­ked rebellion against their lawfull Princes, haue founded their ghospell, and Church, which by their intollerable arrogancy do oppose themselues against all sacred Doc­tors, against all venerable Councells, and against all the florishing Churches, that euer were from Christ his tyme vntill our dayes, & that there is no place of Scripture, which they do not wrest from the lawfull [Page 75] sense thereof neuer before knowen by the Church of God, and that it had beene good for England, that none brought vpp in the filthie schoole of Geneua or Scotland, had euer entred into England.

4. Conradus a Protestant, writeth that Caluine sayeth, that the merittes of Christ cannot preuaile against the iudgment of God; Also he affirmed Caluine to write, that the blood of Christ was of no force to blott out sinnes, and that aboue 1500. yeares it was putrified fo. 84. 85. 87. Curaeus in spongia fol. 250. Erast. pag. 29. Fridericus Borussius pag. 45 Osiander in confess. haue written the like impietie, with many other blasphemies which yow may read in the Caluini Turcismo lib. 4. c. 22: Other Lu­theran writters, make bookes of the con­tradictories and contradictions of Caluine,Caluini. Theolog. lib. 1. f. 85 Luth. lib. de Sacra­ment. fol. 376. Orthodox. Conf. en le Tigurine tract. 3. fol. 127. Luth. tom. 6. Ienues. Germa. fol. 257. the tittle whereof is called Laberinthi inex­tricabiles contradictionum. The intricatt Laberinthes of contradictions. Luther saith that the Zuinglian doctrine and ghospell was from the diuill, & that the diuill made an instrument of him, and that by him he did gouerne and raygne. In another place he called him. Perdiabolatum, indiabolatum, & superdiabolatum, sceleratum cor, & mendax os habebat. That he was persathanised, insa­thanized, and supersathanized, and that he had a wicked harte and a lyinge mouthe. So Zuinglius calles Luther, a false prophett, an [Page 76] incorrigible heretique,Zuinglius tomo 2. in exegesi ad Luth. & in corre­sponsione ad Luth. lib. de Sa­cra. Ort. conf. eccles. Ti­guri trac. 1. f 3 5. Ibid. fol. 106. foolish, arrogant, blasphemous, and lyinge, a diuell, a beast, a deceauer, a seducer an Antechrist. Luther also said of him againe. I had rather burne, then to hold the opinions of Zuinglius and Oecolampadius and all other wicked bed­lam companions, & cales them Archdiuills, and so he saith. I that am nowe readie for the graue, God is my wittnesse, and this will be my glory before his tribunall, that I haue labored the condemnation of all these hellish people, videlicet, Carolastadius, Zi­uinglius, Stinckfeld, and those that are at Tigur and Geneua; yett these are the cheefe pillers of the protestant religion. Luther also did diuorce a certaine wooman beinge married to a Zuinglian, and bid her to marry whome shee listed, for that saith he, it is not lawfull for yow to marrie an infi­del. Againe,Colloquiū Altēburg. elect. 3. resp. ad Saxo. Zuingl. tomo 1 in exempl. ar. 18. It is said of Luther and Me­lancthon that there is asmuch difference bet­wixt them as betwixt Sumer and Winter. Zuinglius said, that nothing did greeue him so much, as for being called a Lutheran. Brentius saith, beinge a kind of a Lutheran, nos Zuinglianam &c. Wee cannot ymbrace with a safe conscience, the heresie of Zuin­glian and Osiander.1560. Cē ­turici 4. Elizab. Reg. dedi­cata. Do not the madebur­genses inueigh against the Zuinglians, for denyinge the reale presence? and doth not Luther saye, that the holy scriptures are corrupted of the Zuinglians? In the Duchy [Page 77] of wittenbergue where Brentius was super­intendent, an edict was proclaimed against the Sacramentaries. The ministers of Ienua did exhibit a petitiō to the Princes there, to haue an assemblie, to the end they should condemne the Sacramentaries and the Zi­uinglians as aduersaries. And in the yeare 1560. in that Towne, Hesutius printed a boooke against the Sacramentaries. Caluine did also writt a booke against Hesutius. William Clebitius did writt against the Lu­therans with this tittle. The ruyne of the papacie of Saxonie videlicet, Lutheranisme. Also Iohn Sturmius writt against the Lu­theranes. Brentius writt against Bullenger. The Lutheranes of Saxonie in their Con­uenticle, did condemne Albert Hardenburg a Zuinglian of heresie. In Transiluania Lu­theranes are against the Sacramentaries, and the Sacramentaries against them. The people of Breme in Saxonie after they were in Lutheranisme, fell to Caluinisme and banished all Lutheranes,

5. Neither can they excuse themselues their debate or strife to be of thinges in­different, or of ceremonies, or such like smale and trifling thinges, but of the chee­fest pointes and articles of our faith. For Nicolas Gallus a protestant preacher of Ra­tisbon, doth declare the same, saying.In suis Thesibus ita scribit. Non sunt leues inter nos &c. Betwixt vs ghospel­lers, it is not in light thinges wee differ, [Page 78] nor our variances are not of thinges of smale moment, but concerninge the chee­fest articles of Christian religion, videlicet, of the lawe of the ghospell, of iustifica­tion, of good worcks, of the Sacraments, of the vse and order of ceremonies, which by no meanes can be decided or compoun­ded. Wherfore Luther saith wee esteeme seriouslie & in good sadnes, all Zuinglians, heretiques,Luther. Thes. 77. 1545. and alliens from the Churche of God. Beza calles Lutheranes, Eutichiās, and Nestorians. And Caluinistes doe count Lutheranes no better thē Manychees, Mar­cionistes, & Monotholites who were oulde heretiques. Illiricus saith, Caluinistarum li­turgia non vno sacrilegio viciata est. Illir. in confess. Ang. 17. The li­turgie of Caluinistes, is not spotted with one only sacriledge: the like censure Conra­dus giues of the same liturgie. Oecolāpadius most bitterly writes against Lutheranes, and also in the like bitternes Lutheranes write against him by Brentius. Iohanes Pomeranus did also write against Brentius. Did not the Duke of Saxonie punish most seuerely Zuinglians, by the instigation of Luther? Did not the kinge of Denmarcke expell Caluinistes out of Denmarke? and did not Caluinistes expell Lutheranes out of Count pallentine his Countrie? did not Weastphalus write most bitterly against Caluin, and Caluine against him 1557. inti­tuled, An admonition vnto Weastphalus, [Page 79] which if he shall not obey, he shalbe coun­ted an heretique? and the said Weastphalus hath these woordes: no doctrine is more spatiously dispersed, none with greater de­uises and hipocrisie defended, none that se­duceth more people with greater errors, then the false doctrine of the Sacrament of the Eucharist. Oecolampadius saith these woords of Luther and his sect. Lutheranes, saith he, they haue a kind of shewe of the woord of God, but the right word of God they haue not, and herein they followe other heretiques who relies, althogether on the woord of God. Did not (after that Cal­uinisme was admitted and ymbraced in Transiluania, and Hungarie) Arianisme, and Sabellianisme take place there?En la re­formation des fausses supposi­tions lib. 2 Brent. in recognit. prophetici & Aposto­lici, item in Bull. def. tract. 3. cap. 6. pag. 278. Bullenger. contra Brent. c. 1. Doth not Lannoy say that the cheefest point of all these fellowes doctrine is, that Christ is not God, nor by any meanes begotten of the substance of his Father? Did not Bren­tius say: that the doctrine of the Zuinglians and Caluinistes, tendeth directly to Athi­sime, Iudisme, and Mahometisme? Some others say, that this sect of Caluine, tendes to Ethnisme, others to Atheisme, as Iohn Whitgifte affirmeth, with which saith he, England aboundes. And Bullenger writeth, such is the dissention betwixt Zuinglians and Lutheranes, that none hereafter will beleeue ought, but what it pleaseth him.

6. Doe not Protestantes say, that the [Page 80] Englishmen as longe as they be of this reli­gion,Admoni­tio 2. ad parla. vi­de act in Comitijs parla. Londini. An 1503 f. 10. 11. 12. 13. which they professe, that they are not baptized, nor ought to be counted Christians, the ecclesiasticall regiment ther­of to be as vnlawfull, as that of antechrist, and that the Church of England is so pro­phaned, and like Babell gouerned by the power of Sathan, and not by the order of Christ, that none in which there is any sparcke of Godes grace, or any feelinge of conscience can liue in England, and that all that liue in England, and that goes to their Churches, and whosoeuer that heares the sound of their belles, ioynes with them in their Churches, are conuocated thither by the name of Antechrist, and are addicted vnto the slauerie of Babylon and Egipt.Ibid. f. 15. And a great protestant minister, in a supplication sent to the last Queene, said that shee was one of those Princes which made profes­sion of the ghospell, but opposed her selfe against the ghospell, and that they are flat­ters that tell her the contrarie: and if that shee could get the crowne without the ghospell, it is doubtfull, whether euer the ghospell would haue footing in England. Stanchares said, that Caluin iumped very well with Arrius, and that both of them makes the Sonne of God to pray in the di­uine nature, that he is a minister, a Bishopp, and a mediator in that nature, and that the ministers in Germany, Hungarie, Transil­uania, [Page 81] and Polonia, haue celebrated many Councells and sinodes to take away our Ca­tholique faith of the Trinitie and mediator,Tiguri ep. ad Polo­nos Anne 1560. and haue made many bookes full of Arrian blasphemies to that effect. In Heluetia the ministers of the Church of Tigure, do pro­fesse the Arrian faith. Tiguri epist. ad Polo­nos, Anno 1560. And all those that are of the Chruch of Geneua and Tigurie are Arians, thus fare the said Stancharus. Many saith Iosias Simlerus, (in pref. lib. de eterno dei) that are brought vpp in Geneua, are be­come Turckes, for they came vnto Polonie and so they did ymbrace Mahometisme, as Ochinus, Alamanus, Blandrata, Paulus Al­ciatus, and Gregor. Paulus, minister of the Church of Cracouia, who hauing denied the Trinitie, became a Turcke, as Gonesius and Gribaldus, and Franciscus Dauidis, for this last was superintendent of Hungarie. So did Adam Nimser the cheefe superinten. of Heydelberge in Palatyne of Rhene, with his fellowe Iohn Syluanus,Stan li. de mediatora fol. 38. who of Calui­nistes, became Turckes and went to Cons­tantinople, where they made open profes­sion the [...]eof, and protested that the religion of Caluinistes, tended directly to Turcisme, and before these people went out of Pala­tyne, they subuerted many great preachers, who by their meanes became Turckes, and taught publickly the Alcoran in Germanie. Also Iohn Socius being brought vpp at Ge­neua [Page 82] did not only preach the Turkish reli­gion, but also published bookes confir­minge the same. So did Volanus beinge brought vpp in that place not only become Turcke himselfe, but also set foorth bookes defendinge Turcisme, and auoutched, that he learned the groundes of his doctrine from Caluine and Beza. Lucas Sterneber­gerus, a minister of Morauia did the like, for 1. he preached against the Trinity, tooke away all inuocation thereof, because saith he, there is no mention thereof made in the Scripture. 2. that Christ was not God but man, but more excellent then all the pro­phetts. 3. that the holy Ghoast is not God 4. that wee must not keepe holy dayes to Sainctes. 5. that wee must keepe Saterday holie, and not Sonday, because saith he, God so comaunded in the scripture: and by the same argument he brought in Circum­cision.

Prateolus in Elench. Alphabe­tica lib. 10 c. 12.7. And did not some of the familie of loue, publishe these articles at London, that Christ is not equall with his Father, as by Caluine his interpretation they proue it, and that Christ in no sort is God. 3. That there is no Trinitie, &c such as calles God, the Father, God the sonne, and God the holy Ghoast do speake blasphemouslie, for, say they, this is to professe there are three Godes. Did not Thomas Lyth, Cartwrites companion, for puritanisme in the weast [Page 83] part of England, as the other in the North part (being brought to Ireland by Sr. Iohn Dowda [...]l to Yonghull a Towne in Moun­ster in Ireland) say that the Angell Raphaell was a witch, and that the blessed Virgin Marie was not blessed amoungest all woo­men: with many other such blasphemous spechees? And lastlie, did not this Turkish doctrine, infect many Northern Prouinces by the infection of one Lastus, which was a cheefe superintendent of England in king Edwardes dayes? This man being a Disci­ple of Zuinglian, did labour in Polonia to abolish the blessed Trinitie, and the Deitie of Christ, by whose instigation Nicholas Badz [...]dius the Duke of Olice and Palatine, did of vilanie send one Martyne Secouitus with letters to Bullenger and Caluine, to ioyne with them in this wicked doctrine of taking away the Trinitie and Deitie of IE­SVS Christ.

A further Confirmation, that these new gospel­lers, tende directly to Turcisme. CHAPTER II.

1. THe first and cheefest of the Pro­testants did affirme, the reli­gion of the Turckes to be far better then that of the Papistes, and when the Turcke inuaded Austria, Lu­ther [Page 84] writt bookes, that the Germanes should not take part with the Emperor a­gainst him, as Eras. in epist. ad fratres Germa­niae inferioris, saying. I had rather fight for a Turcke not baptized, then for a Turcke bap­tized: meaninge the Emperor Charles the fift. The rebelles of Flanders in the begi­ninge of their insurrection, against their lawfull Prince, Phillipp the 2 of Spaine, in their standart, gaue the ensignes and Armes of the Turck, videlicet a siluer figure of the encrease of the Moone with this ensigne. Plutost Turckes que Papaux. Wee will rather be Turckes then Papists. How many protes­tant Princes did sollicitt Amurate, and other princes of the Ottoman howse, to come to Hungarie,Math. de [...]annoy en la. repliq. lib 2. c. 13 Austria, and other places? Also, anno 1575. the Prince of Cōde, being broken with France, and at Basill consulting with the ministers there, what were best to be done to renewe the warres against his kinge and country, they gaue him counsell to sub­mitt himselfe to the Turckes, and that by that meanes, the warres would be reinfla­med againe. Did not in the second rebellion of France the Hugonotes by many messen­gers seeke to bring in the Turcke to the ruyne of France & the rest of Christendome An. 1589. for said they, our religion, is neerest vnto your religion, vnlesse that yow obserue more fastinge, and praying, vnto which our religion doth not tye vs: also that wee haue [Page 85] giuen a great impediment by the Princes of Germany who followed our Councell against Charles the fift:Ex literis Constanti ad Venetū patrium in fine [...]ibri de fucori­bus Galli­cis vide Surium 1568. also wee dissuaded our kinges of France, not to giue helpe to his brother the kinge of Spayne in the war­res of Millan seas against you, for the kinge of Spaine had the possession of those landes which he had lost about that sea, had not our Bretheren the gospellers of France dis­suaded our kinge from helpinge him: also wee promise vnto you, whensoeuer it shall please you, that wee will be redie to broach any stu [...] or insurrection in Germanie and in France.

Did not the English Ambassadour, labor to putt away the Iesuittes out of Constan­tinople, which are there for the releefe of poore christīas,Resp. ad iustā Brit­tanicum. pag. 167. Par. 1584. whisperinge into the Turc­kes eares, that they would bringe his mo­narchie vnto great perill? And that the said English Ambassadour, sollicited the great Turcke to make warres vppon Spaine, the cheefe reason he moued, was it not that the kinge of Spaine was the Cheefe defender of the Romish Idolatrie,An. 1567. Pet. Saxo­nius lib. inscriptio admonitio ad fideles Germanos caueant a Caluinistis infestiue and of ensiue to both of their religions, I meane the Protesant and Turkishe reli­gion? And the said Ambassadour concluded, that if those Idolaters were ouerthrowen, all nations would become Turckes, and so both they and themselues would reuerence one God.

De Elemosina eroganda Sacerdotibus. Whether Papist Priestes do amisse in taking any thinge for their Masses. CHAPTER III.

1. S. Paule did receaue offeringes (as the Church doth for their iust liuelyhood) from the Phil­lippians, bene fecistis, (inquit) you haue done well communicating to my tribulation; and you also knowe, O Phil­lippians, that in the beginninge of the Ghos­pell, when I departed from Macedonia, noe Church commmunicated vnto me in accompt of guift and receipt, but you onlie: for vnto Thessalonica also once,Phil. 4. and twice yow sent to my vse: not that I seeke the guifte, but I seeke the fruicte aboundinge in your accompt. He counteth it not meere almesse, or a free guift, that the people bes­toweth on theire Pastors or preachers, but a certaine mutuall trafficke, as it were an enterchange, the one giuinge spirituall thinges, the other rendringe temporall thin­ges in lieu thereof: for so it putteth one the condition of an oblation or sacrifice, offred vnto God, and is most acceptable & sweete in his sight.

2. Behould the Apostle receaued of [Page 87] them godlie and charitable helpes, and meanes, and [...]east he should only preach or pray for them, in lue of those corruptible guiftes, he avouched: non quia requiro datum, not that I ayme at any temporall guift or re­ward, but that I may perceaue the fruitt of your deuotion. Priestes are worthie of a double honnor, especially such as do labour in woord and doctrine, and by this coman­dement wee are bid, vt boui trituranti, os non claudamus a [...] alligemus, that wee should not stopp, or moosell the mouth of the Oxe that treadeth out the corne, for according to the counse [...] of our Sauiour, the workman is worthy of his wages, D. Hiero: Homilia lib. 2. Comentar. in cap. 15. Math. and as Walden­sis saith against Witcliffe, he did not co­maunde to sell spirituall thinges, sed bouem edere de tritura, but that the ox, or cowe should ea [...] of his thressinge and labour.1. Cor. 9. Hee doth not seeke herein the proffit of him that receiues, but of him that giues, as S. Paule saith: yf wee giue vnto you spirituall foode, it is not much if you giue vs corporal St. Paule sought helpes for the Sainctes at Hierusalem, sainge. Now I go to Hierusa­lem to minister vnto the Sainctes: and as S. Hierom saith. Si spiritualium &c. why should not the Gentiles ymparte theire cor­ruptible goodes for theire releefe, by whose dispensation they are made partakers of spi­rituall graces, and therfore the aboundance [Page 88] of the one, ought to supplie the want of the other. And as the Apostle S. Paule saith. 2. Corinth. ca. 8. Exod. 16. & 28. Let in in this present tyme, your aboundance sup­plie theire want, and their aboundance also may supplie your want, that there may be an equalitie, as it is written, he that had much abounded not, and he that had little wanted not: his meaninge herein is, that such as abound in worldly riches, should communicate for supplie of other their bre­therens necessities whatsoeuer they may; that on the other side those whome they helpe in temporall, may ympart vnto them againe some of their spirituall riches, as praiers, and some other holly woorckes, & graces which is a happy change for weal­thie people.

3. In the ix. Chapter of this Epistle, he exhorted the Corinthiās verie earnestly to giue their Almes for the releife of the Sainc­tes, saying he that soweth sparinglie, spa­ringlie also shall reape, and he that soweth in blessinges, of blessinges also shall reape, as it is written, he distributed, he gaue to the poore, his iustice remaineth foreuer. Al­mes is compared to seede, for as the seede throwen into the grounde, though it seeme to be cast away, yet it is not lost, but is laide vp in certaine hope of great increase. Reade the x. Chapter of S. Math. the x. and 16. of S. Luke. S. Ambrose vppon the se­cond [Page 89] epistle & 8. chapter, saith that the Co­rinthians had no more priuiledges, then o­ther Churches, auouchinge that the laborer was worthie of his wages. Where behould that it is neuer granted to any nation to haue the Ghospell freelie preached vnto them, without giuinge reliefe to the prea­chers thereof, our Sauiour confirminge the same; dignus est operarius mercede sua; the la­borer is worthie of his hyre.

4. But the heretiques of this time do imitate the Donatistes, to preach pouertie to others, when they gather riches to them­selues, faininge pouertie, but most falslie, as S. August. writes lib: 2. against Petilian, who saith. Nos spiritu pauperes &c. Wee (saith Petilian) beinge poore in spiritt, and careles of wealth, wee abhorr riches. Iohn Witcleffe (as Thomas Waldensis writtes of him) did obiect to the religious priestes, and prea­chers, that they did administer the Sacra­ments, and preach for gaine. Waldensis de Scrament [...]libus cap. 99.

5. S. Paule in the 6. to the Galathians saith. He that is catechized in the word, doth communicate to him that catechised him in all goodes, addinge, for what thinges a man shall sowe, those alsoe shall he reape. The woorcks of mercy be the seede of life euer­lastinge, and the proper cause thereof. Loe here S. Paule shewes the great dutie, and respect that wee ought to haue to such as [Page 90] preach, or teach vs the Catholique faith, and not in regarde onlie of their paines ta­ken with vs, but that wee may be partakers of their merittes, wee ought especially to do good to such, or (as the Apostle saith) communicate with them in all our tempo­rall goodes,1. Cor. 9. that wee may be partakers of their spirituall. Wherevpon. S. Aug. lib. 2. Euangel. 48. Knowe you not (saith he) that they which worcke in the holy place, eate the thinges that are of the holy place, and they that serue the alter, participate of the alter? So also our Lord ordeined for them that preach the ghospell, and such as labour at the alter, whose sacrifice, and oblations redoundes to the comfort of the Christian flocke, as also as are dedicated to serue God in recollection, praiers, and contemplations, or any other spirituall, and godly functions which also is beneficiall to the Church, and the faithfull ought to be releeued, and man­tained by the liberalitie, and deuotion of them.

Hiero. lib. 5. vig. Cap. 5.6. S. Hierom vpon that place of S. Luc. 16. saith. Make vnto your selues frindes of the mammon of iniquitie, that when they shall fayle, they may receaue you into the heauenly taberna­cles. Which cannot be ment of the comon vulgar sorte of poore. Num isti &c. shall their pouertie (saith he) in the middest of their filth and nastines, whose raginge con­cupiscence is nothinge the lesse abated, pur­chase [Page 91] vnto thēselues those heauenly taber­nacles, who do neither possesse thinges pre­sent, nor thinges to come? for it is not euery poore that is called happy, but the poore in spiritt of whome it is said.Psal 40. Beatus qui in­telligit super egenum & pauperem &c. Blessed is he that hath a respect to the poore and needie, for in the euill day our Lord will deliuer him: which is vnderstood of the poore in spirit, who is ashamed to receaue what is offred vnto him.

Of prayinge vnto Sainctes: And whether the Church doth offend in praying vnto them. CHAPTER IV.

1.Iob. 42. DIcit Dominus ad Elephaz Thema­nitem &c. I conceaue a great displeasure against thee, and a­gainst thy two frindes, be­cause thou hast not spoken right before me, as my seruāt Iob hath done. Take therfore 7. Bulles and 7. Rames, & go vnto my seruant Iob, and offer sacrifice for your selues, and my seruant Iob shall praie for you, and for his sake this fault shall not be imputed vnto you. The same Iob saith. Turne vnto some one of the Saincts. Iudas Machabeus did see Onias lyfting vpp his handes to pray for all the people of Iewrie 2. Mac. 15.Dan. lib. 4 cap. 16. The old fa­thers, and the children of Israell did praye [Page 92] in the name of Abraham,Gen. 48. Isack and Iacob, when it was said. Inuocetur super eos nomen meum &c. That is to say. Let may name and the name of my fathers, Abrahaman and Isack be called vppon these children. Afterwards they did call on the name of Dauid. And Christ by the intercession of the Apostles did heale the mother in lawe of S. Peter, being attached with a great feuer.Act. 9. The said S. Peter at the intercession of the poore widdowes that were releeued by Tabita, did raise her from death to life, so as wee see the praiers of our Almes folkes, and beades men, may do vs great good after our departure.

Ioh. 11.Did not the faith of Martha helpe her brother Lazarus dead, sayinge, did not I say to thee that if thou beleeue thou shalt see the glorie of God. S. Cyrill Hyerofoll: saith, tantum enim, inquit, potuit illa fororum fides, vt mortuus à porta inferi reuocaretur, the faith of the sisters liuinge was of that force, that the dead was brought back againe from the ga­tes of hell.

2. When poore miserable sinners can pray, and be heard, what absurditie is it, that the blessed Sainctes nowe in heauen may be heard of God, and also prayed vnto, otherwise wee should denye them perfect felicitie, which is to be able to helpe, their poore frindes subiect to many calamities in this miserable lyfe. The old hereticke [Page 93] Vigilantius, and also these newe heretickes of our tyme, do answere vnto this: the Saincts beinge lyuing in this world, and not when they be dead may pray, and be heard for the liuinge. But S. Hierom in the 3. booke that he made against the said Vigi­lantius, doth sufficiētly conuince them, say­inge. Si Apostoli, &c. yf the Apostles liuing in their bo [...]ies could pray for others, how much more now being crowned for their victorius T [...]yūphes. One man Moyses, ob­tayned pardon of God for 6000. armed men. S. Stephen the true follower of Christ, and his firs [...] Martyr, did desire pardon for his persecutors, and shall they be of lesse force, and their prayers lesse heard of Christ, enioyning his familiar and blessed presence? The Apostle S. Paule auouched that God at his intercession gaue vnto him 28. soules that were sayling in one shipp with him, and now being receaued to euerlasting glorie, shal his petitions and prayers be reiected in the behaulfe of them, that receaued the Ghospell of Christ?

3. Vigilantius (ympairinge the glorie, and felicitie of the Saincts) said, that a li­uinge dogge is better then a dead lyon; but God doth declare vnto vs, that neither S. paule, nor other Saincts are dead in spiritt, which are not said to be dead, but at rest, and as it were sleepinge. So Lazarus which was to be raysed, was not said to [Page 94] be dead but a sleepe; did not Onias, and Hieremias after this life praie for the peo­ple? Soe Noe, Iob, and Daniell after this life, were appointed intercessors by God for the people. Did not S. Ambrose writt that the Emperor Theodosius after this life, was both a prelate, and a tutor with Christ, in the behaulfe of his children Ar­chadius, and Honorius, and for their Em­pire which they possessed after their Father? Was not Abdias and Amos, intercessors vnto God for the younge heires of their succession Iosue & Asaph? who then can be in doubte but that Theodosius is a protec­tor with God, in the behaulfe of his chil­dren, so as by the fauour of God, and the intercession of Theodosius, Archadius is nowe a valiant Emperor?

4. Wee must therfore honnor the saincts as the frindes of Christ and the heires of God, as the learned diuine S. Iohn the E­uangelist saith cap.Io. cap. 1. 1. As many as receaued him, he made them the children of God wherfore not seruants, but children, and sonnes, if sonnes, then heires, yea heires of God, and coheires of Christ. And Damasus saith, when you call on the Saincts in your prayers, you must esteeme of them, as the shining light, more bright then the beames of the sun, which do see all good thinges by contemplatinge the vision of God: as in another place S. Aug. saith, quid est quod non [Page 95] videt, qui videntem omnia videt; what is it, that he seeth not, that beholdeth him that be­houldes all thinges? And S. Hierom saith. Si prophetae sunt, &c. if there be prophetts,Lib. 5. Coment. and that the word of our Lord be in them, lett them withstand the Lord of Hoastes: vpon which place S. Hierom sheweth, that a true prophett by his prayers may resist, our Lord, as Moyses stoode in the persecu­tion against our Lord, that he might turne, and appease the wrath of his furie. Samuel did the like, & our Lord said vnto Moyses. Suffer me, said he, to strike this people for when he said suffer me, he giues vs to vn­derstand, that by the intercession, and suf­frages of the saincts, he may be appeased, and retained from putting his wratn in exe­cution.

5. S. Ambrose doth sett downe very larglie, the vertu,Lib. 5. epi­stolar. cle­ro & po­pulo Thes. and maruelous effect of the intercession of the sainctes, and of the great victorie gotten by Theodosius by their prayers, and therfore he said, he had rather haue the prayers of the poore, then a stroung Armye, sainge that they are far strounger, because they as it were, bynde God himselfe. When wee direct our prayers vnto the Saincts, wee direct them vnto Chris [...], and as wee followe or reuerence no other in the Saincts but Christ, so wee do not inuocate, or pray any in them or by them, but Christ, which as he lodged in [Page 96] them when they were charged with their corporall lumpe,Gal. 2. Ephes. 3. soe much more nowe whē they are exempted from it. So as wee direct our prayers, and petitions vnto Christ in his Saincts, and by his Saincts, whether they remayne with vs in earth or whether they Triumphe with him aboue in heauen, vsinge the one as our intercessors, and ac­knowledging the other the bountiful giuer, for benefits are asked of Saints, not as the authors, and giuers thereof, which wee re­serue for God alone, but as intercessours onlie, as by our daylie Littanies wee say to God, miserere nobis, be mercifull vnto vs, but vnto Sainctes we say, pray for vs.

6. Secondarilie we say, that Saincts are our intercessors vnto God, but yet by Christe, and by the meritts of his death, and passion. And so the Church in all her collects, and prayers saith and concludeth without intermission. Per Dominum nostrum Iesum Christum &c. Dan. 3. The three children in the fornace of Babylon did praye vnto God, propter Abraham dilectum tuum: for the inter­cession of Abraham thy beloued, and Isacke thy seruant,Isayai 63. and Israell thy holie one. So prayed Isayas saying Turne vnto vs O Lord by the intercessiō of thy seruants. So prayed Hester by the intercession of Abraham.Hester 13. Psal. 131. Soe prayed Salomon by the merittes of his Fa­ther.1. Paral. 29. Memento Domine Dauid & omnis man­suetudinis eius. Soe prayed Dauid himselfe, [Page 97] naminge Abraham, Isaac, and Iacob, for his intercessors,Elias 2. par 5. Deut. 9. Genes. 48. so prayed Elias so prayed Moyses say [...]ng. Recordare Domine seruorum tuorum Abraham, Isaac, & Iacob: so prayed Iacob callinge, and interposinge the name of his father Isaac, when he did pray vnto the Angells to blesse his children, meaninge noe doubte but he should obtaine godes blessing for them.

7.Orig. lam. l. 2. in Iob. This the ancient fathers doe like­wise testifie, sayinge. O sancti Dei (saith Origines) vos lacrimis ac stetu plenis obtestor, with sobbinge teares, and mourninge eies, I beseech you that you will prostrate your selues at Godes mercifull feete for me a wretched sinner. Heu mihi pater Abraham de­precare prome ne definibus tuis aliener. O bles­sed Abraham pray for vs miserable sinners. S. Gregorie Nazianzen neuer writts all most of any Martyr or Saincte, but praieth harte­lie vnto them. So writinge the life of S. Cyprian the Martyre, before he was con­uerted to Christianitie, he first sheweth that the Martyr finding himselfe tempted with the beautie of Iustina the Virgin afterward martired with him, prayed most humblie, and deuoutlie to assist him in that combate against the flesh, addinge moreouer, that he did assist himselfe by fasting, & aflicting his bodye. S. Gregorie Naz. did pray also vnto him, sayinge. Tu nos è Caelo benignè aspice, behould vs from heauen most charitablie. [Page 98] The verie like prayer maketh he to S. A­thanasius and S. Basill deceased a little be­fore him.S. Eph. Sermo. de sanctis martirib. Nect. orat. de Sa [...]t. Theodoro. S. Epiphanius writinge the life of certaine Martyres praied vnto them. S. Nectarius Archbishoppe of Constantinople, writinge an oration of Theodorus Martyr, prayed vnto him.

Hom nat. apollog. c.8. After these men liued S. Iohn Chri­sostome, who praied vnto S. Peter, and S. Paule: he praied vnto S. Peter also for the Emperor that then liued. S. Chrisostome in his liturgie hath these woordes. Apostles, Martires, Prophetts, Priests, Confessors iust men, and woomen which haue ended your fight, haue kept your faith, and obser­ued your promise and fidelitie to our Saui­our,Cyrill. homil. in die Iohn. Concilij. Ephe. 428 pray for vs. &c. S. Cyrill Archbishopp of Alexandria did pray vnto S. Iohn the E­uangelist in his sermon made in the festiual dayes of him in the councell of Ephesus. The Generall councell of Calcedon did affirme, that the holie Bishoppe S. Fla­mianus, Archbishoppe of Constantinople and Martyr, whose death was procured by Dioscorus Bishoppe of the same Sea,Conc. Cal­ci. 17. Au. did pray for them vsing these woordes. Flamia­nus post mortem viuit, 453. So­crat. lib. 7 histor. cap 32. Martyr pro nobis orat. S. Hierom wrote the lyues of S. Hillarius and Paule and others, and prayed vnto them. Paulinus Bishopp of Nola wrote the lyues of S. Celsus and S. Felix. The same is confirmed by Prudentius in the Himnes [Page 99] S. Laurence, that glorious Martyr of Spaine. And by S. Hipolitus. I pray read S. Gre­gorie Turonensis, and S. Gregorie the great to this effect.Can. 27. This is likewise auouched in the councell of Orleance in France, held vpon the yeare 512.Cap. 3. Cap. 1. Cap. 9. the councell of Gerun­dia in Spaine, held the next yeare after. The fifte councell of Tolleto likewise in Spaine held vpon the yeare 640. the councell of Bracaren the second, held two yeares after that. Againe the councell of Ments in Ger­maine, held vnder Pope Leo. 3. and Char­les the great anno 613. All these councells, I say, ordaininge Littanies and inuocation of Saincts to be vsed in solemne procession vpon certaine dayes in the yeare, as namely in the rogation weeke, three dayes before the Ascention. The Greeke Church in the yeare of Christ 663. cap. 7. doth sufficientlie sett downe the sense of both Churches in these woordes. Soli Deo Creatori adoratio &c. Let adoration be giuen to God alone, but yet let a Christian inuocat the Sainctes, that they may intercede the diuine Maiestie for him. Of the heretiques called Albigen­ses S. Bernard saith. Irrident nos hereticici quod sanctorum suffragia postulamus. Hereti­ques scoffe at vs, because we craue the suf­frages of Saincts.Ber. hom. 6. in Cāt. The said S. Bernard did pray holie S. Victor to helpe him.

9. Next wee ought to knowe, that amoungest all the Saincts there is none [Page 100] whose petition is sooner heard, then the petition of the Blessed Virgin, at whose in­treatie our Sauiour did worcke his first mi­racle, which is declared vnto vs by S. Ber­narde, O homo securum accessum habes apud Deum &c. O man, thou hast secure accesse vnto God, thou hast the mother to the son­ne, and the sonne to the father, the mother shewing her sonne her breast with her pappes, the sonne shewing vnto his father his side, and his woundes. Againe did not the Angell saie vnto Tobias,Tob. 12. I haue offred thy prayers vnto God? Did not the Angell also saie vnto Daniell,Daniel. 7. from the tyme that thou purposedst to chastice thy body before God, thy prayers were heard, and I being moued by them came for thine assistance: And your selues in the Comunion booke, doe auouche the same, hauinge translated the Collect which the whole Catholique Church in her masses doth vse vpon S. Mi­chaell the Archangells day: which Collect is sett downe by your selues in your booke of Common prayers, the words are these. Euerlastinge God which hast ordayned and cons­tituted the seruices of all Angells, and men in a wonderfull order, mercifully grant, that they which alway do thee seruice in heauen, may by thy appointment succour and defend vs in earth, through Iesus Christ our Lord. Mat. 18. &c.

10. Did not Christ bid vs that we should not despise any of these little ones for I say [Page 101] vnto you, that their Angells in heauen al­waies do see the face of my father which is in heauen. Two manner of wayes S. Tho­mas sayes wee offer our prayers to any,D. Thom. 1. 2. q. 83. ad 4. primo vt sit per eum petitio implenda, secundo vt per ipsum impetranda, first that our desire by our prayers may be by him accomplished: secondarily that our desire may be obtay­ned by him. In the first manner wee offer our prayers vnto God onlie, because that all our prayers, and desires ought to ayme att godes graces, and glorie which none can giue but God alone: In the second man­ner wee offer our prayers vnto the holie Angells, and Saincts, that by their inter­cession, God almightie may be moued to take commiseration on vs; as it is alleadged by S. Iohn, saying.Apoc. 8. And there ascended the smoake of the incenses of the prayers of the Saincts before God. This also is proued by so many apparitions of Saincts made vnto the liuing, ymploring their helpe and protection as are registred by the holy doc­tors. S. Euthimius did appeare vnto Phillipp Deacon being cast away in the mediterra­nean Sea,Caesar. Ba­ron. An. 477. apud. and hauinge prayed vnto that holy S. f [...]rayde, he tooke him by the hand, and brought him safe to the shoare. S. Ber­nabas did appeare vnto Anthemias Bishopp of Salamina thrice,Caesar. Ba­ron. An. 485. Ibid. 604. beinge sore vexed by the Heretiques that were then rising vp. S. Peter did appeare vnto the widdowe Galla, [Page 102] confortinge her, that her sinnes were for­giuen her. So the blessed Virgin Marie ap­peared vnto Seueriana, about her death, with many other apparitions which we both read and heare daylie &c. but I cannot omitt that which S. Gregory of Niss. rela­teth in the life of S. Gregory Thaumatur­gus, how that the blessed Virgin Mary, to­gether with S. Iohn the Euangelist appea­red vnto the said S. Gregory Tha. and did instruct him in the mistery of the blessed Trinity.Lib. de Anglia martyrum cap. 9. S. Gregory of Tours declareth that the blessed Virgin appeared vnto the master carpenter that was set to woorck by Con­stantine the great to buyld a church in her honour, which was so huge as it was hard to be builded, but shee instructed him the manner how to bring the same to perfec­tion. The like apparitions of other saincts do wittnesse. S. Basil. in oratione de Sancto Mamante. S. Greg. Naz. in orat. in Iulian. S. Sulpitius in vita S. Martini. Theodoretus lib. 5. hist. cap. 24. Paulinus natal. sancti Felicis. S. Aug. lib. de cura pro mortuis habenda cap. 16.

Whether Papistes doe err in worshippinge and adorninge the reliques of Saincts, & whether they sell their Masse and prayers for tempo­rall gaine. CHAPTER V.

1. I Answere, that the holy reliques of of Christ, or his Saincts, are not [Page 103] vsed for temporall gaines, but for the spiri­tuall consolation of the faithfull, which by those blessed reliques haue receaued great comforts and blessinges, as you may read, that the Iron chaines, the Napkins, yea the verie shadowe of the holy people, and A­postles did releeue many,Act. 12. Act. 5. Mat. 5. and reuiued some. And if the deuout Christians doe offer any thinge at the Alter where those blessed reliques are kept, the same beinge praetium peccatorum, the price of their sinnes, and the releefe of the poore, they were not principally instituted for that purpose.

2.Lib. de Sacramēt. tit. 12. This verie obiection against the Catholique Church, was first inuented by Iohn Witcleffe in England in king Richard 2. his time, as that most learned man Tho­mas Waldensis, then prouinciall of the or­der of the Charmilitts writeth, & his an­swere may serue aswell for you as it did for Witcliffe, which you shall read in the 2. booke. As for the Adoration or woorship­pinge of Relicks, or Images, wee must con­sider that this adoration doth signifie ho­nor, and reuerence which is comonly vsed both vnto God, and to his creatures,Hieron li. contra. as S. Hierom saith. Veni Bethlem, praesepe Domini & incu [...]abile adoraui. I adored the Cribb, and Craddle of our Lord when I came to Bethlem. Abraham adored the Angell that appeared vnto him,Genes. 8. Exod. 3. Num. 22. so did alsoe Moyses & Iosue, Nabuchodonoser adored Daniell. [Page 104] S. Hierom alleadgeth the fact of Alexander the great in kneelling at the feete of Ioyda the high priest of the Iewes.

3. So Iacob dyinge did blesse his chil­dren, and adored the topp of his rodd. A­dore yee his footstoole. Psal. 98. Apoc. 3. Which rodd did signi­fie the holy Crosse. In the Apocalips it is also said. I will make them come before thy feete;Psal. 5.6. 3 Reg 8. Iohn 7. Hier con­tra Vigi. 2 syno Nyceni. Aug. de ciuit. c. 8. which is mente of the Bishopp or Angell of Philadelphia. Againe the Temple, the Arcke, the Tabernacle, the Propitiatorie, the Cherubins, the Alter, the bread of pro­position was adored, and because Vigilan­tius gaue not vnto the Saincts and Images, their due reuerence, he was condemned as an heretick of the Church of God.

1. Reg. 20.4. It was a custome of holy people to adore great men, and Dauid adored Iono­than fallinge downe vpon the earth. So Abigall adored Dauid. Wee adore saith S. Augustine, those good people with Chari­tie,Io. 5. not with seruitude. So Iosue adored not the man that he sawe, but the Angell which he vnderstood. Elizeus hauinge re­ceaued the new spiritt of Elias, did suffer himselfe to be adored of the children of the prophets at the riuer of Iordan.Regum 2. Num. 22. Balaā ado­red the Angel. Saule adored the soule of Sa­muell.3. Reg. 18 [...]. 2. Abdias honoured Elias. Porphe [...]i an old enemie of Christiā religiō, whom Iohn Witcleffe did obiect vnto the Church saith, that against the olde lawe of God, shee doth [Page 105] adore the Angells, the lawe prohibitinge any adoration to be extended towardes any besides towards God, saying. Deum tuū adorabis, & illi soli seruies, vnto whome saincte Augustine answereth,Aug. lib. 10. de Ci­uit. Dei. cap. 20. that wee li­uing in this miserable peregrination, honor and reuerence the Angells, as the most bles­sed Citizens of heauen, neither doth the lawe of God prohibite the same, but rather commende it, the lawe only forbides that the due reference and adoration which is due to God, should not be transferred vnto any other creature, or that wee should of­fer sacrifice vnto it, which belongeth vnto God, which God did forbid the Hebrewes, sayinge. S [...]crificans dijs alienis eradicabitur. He that offereth sacrifice to strāge godes, shalbe rooted out.

5. For wee must note, that the sence of adoring the creature may be considered either in the creatures themselues, or else as they be in the first patterne or example. Creatures in the first rancke as they are in themselues, they are neuer adored with that diuine honor, which is due to the Creator, and therfore the Image of any, or the Cru­cifix of Christ in it selfe, without a reflec­tion made vpon the first paterne, or example that the same represēteth, must not be ado­red, or reuerenced either by externall cere­monie, or internall affection or cogitation, as no kinge doth euer reuerence the legate, [Page 106] but only for the kinges sake as our learned diuines do auouche. Alexander. 3. p. q. 30. nu. 3. ar. 3. &. 1. D. Th. 3. p. q. 25. ar. 3. 4. S. Castanus and others in that place. Albert. in 3. d. 9. ar. q. Bonauentura 3. dist. art. 1. q. 1. Capreolus. q. 1. ar. 1. cond. 2. & 3. and others: also the councell of Trent. sess. 25. Decreto de sacris imaginibus, also the 7. gene­rall Councell beinge holden at Nisse doth declare the same action.

6. Another reason that those learned Doctours do giue, is that the Image with­out the paterne or example, cannot be ado­red: Nulla res inanima aut irrationabilis &c. noe irreasonable, or insensible thinge with­out reason can be capable of any reuerence, worshipp,Antoninus Turrianus Castro. Alma. honor, or adoration: but the Image in it selfe without the exemplar, or reflection, or relation to it, is insensible & without life, therfore without the exem­plar, it must not be adored; For adoration, which is here meant, is accordinge to S. Damascen. oratione 1. de imaginibus pag. 5. signum submissionis & honoris, a token of ho­nor, and submission, and as Anastasius Bis­hopp of Theopo. beinge alleadged in the 7. councel. act. 4. Adoration is nothinge else,What adoration is. saieth he, then Significatio honoris ali­cui exhibiti veluti Emphasim 1. (simbolum) then an expresse signification of honor, or wor­shipp exhibited towardes any, which ado­ration is performed by two meanes videl. [Page 107] by externall tokens, as the inclination of the body outwardlie, and internall will, and affection inwardly: for the outward appea­rance of this honor must be correspondent to the inward affection, so as by one act of adoration, wee reuerence the Image and the exemplar, so as the Image cannot be reue­renced but by the example.

7. This is the sense,August. de verbis Domini ser. 59. and meaninge of sainct Augustine, sayinge, who will adore the purple robe of the kinge beinge not vpon his backe, but when the kinge putteth it on his backe, he that will not reuerence the same with the kinge, shall incurr the danger of death. So in Christ I do not ado­re his humanitie alone, but ioyned to his diuinitie, and whosoeuer disdeyneth to a­dore the same, shall purchase the paynes of euerlastinge death, this sainct August.Leont. in 4. Dialog. contra Iudaeos. This is also proued by Leontius, related in 4. ac­tion of the 7. councell, sayinge; Si & ego &c. In adoringe the Image of Christ, I doe not adore the matter, or colour thereof, God forbid. But I adore the liuelesse charecter and figure of Christ. S. Hierom also hath the like speeches. Why do yow reproue vs, saith he that wee should adore the dumbe stones, and wood eaten of wormes? Do you esteeme them to be blinde, which by these thinges doe Contemplate the Lord of our faithe? Doth not the Psalmist saye. Incli­ninge to the earth, wee adore his foote [Page 108] stoole which is the earth? And sainct Tho­mas beholdinge the woundes of Christ, & the printe of the nayles, did forth with adore Christ, and so he did adore the crea­ture with the Creator, sayinge. Dominus meus & Deus meus. My Lord and my God. And if the dishonor offered vnto his flesh redoundes vnto God, why should not the honor, done vnto the same flesh redounde also to the person of God, being aswel vni­ted in respect of the one, as of the other?

8. Neither is the humanitie of Christ onlie to be adored, but his Cribe, his Cros­se, and euery thinge that are ordayned to represent & expresse Christ vnto our vewe and vnderstanding. Wherfore S. Damascen. saith. Adorandum signum Christi &c. Lett vs saith he, adore that which representeth Christ, wher his signe shall be, there Christ himselfe wilbe. Let vs therfore adore eue­rie thinge that are adioyned and adiacent vnto him, vnto whome herein wee yeld the reuerence. And therfore this holie saincte saith, that Christ is present where his sig­ne, or representation is. And although he be not in bodie vnited vnto the Crosse, or vnto the Cribbe, or vnto the nayles, as he was when he suffred vpon them, yet by a speciall eminent vertue diffused into them, they shewe and declare his presence more then any other thinges, and are expresse sig­gnes and tokens ordained, and instituted [Page 109] to expose Christ to the vewe, and conside­ration of the deuout christian, betwixt whome and the harte of him that doth a­dore them, ther is both vnion and relation, different from any other thinge.

9. You will say with Iohn Witcleefe,In Enchi­ridion. that we ought not to worshipp any but God: Quia solus Deus adorandus. S. August. doth answere you in his Enchirid. Imo, saith he,De ciuit. lib. 10. solus Deus colendus est, & tamen homo colen­dus & ter [...]a colenda, and in another place he saith, So [...]i Deo, honor & gloria: vnto God alone be honor and glorie. Euen as the hea­te of the fire though the wood be neuer so much cannot be infinite, that is to say, it can not be so much but it may be more, & more, so the adoration of honor that is giuen to any creature cannot haue any proportion with the adoration due vnto God. And al­though he should adore a thing more then he should haue done, it is not materiall, for a false adoration is nothinge as saincte Paul saith. I [...]olum nihil est. Therfore wee must consider, that the word (Solus) alone, or onlie accordinge to the sense of the scrip­ture, and the interpretation of the Catho­lique Church, doth exclude thinges of an­other kind, for that thinge which is proper to that alone, cannot be common to ma­nie, neither doth it expell all other thinges in another fashion, vt solus Deus adoretur, that God alone should be adored with that [Page 110] kinde of adoration which is Latria, which is onlie due to God, and not to any creature, and soe nothing in that kind of adoration is adored per se, videlicet in it selfe as God, as in the Hymnes of the Angells, the Church doth sing of Christ; Tu solus Sanctus, tu so­lus Dominus, tu solus altissimus, Iesu Christe. Thow only art holly, thow onlie art Lord, and thou only art most high, but the Father and the holy ghost are included in that kind of adoration, and as S. Augustine saith: Non est cui alteri, none can challēge vnto himselfe that which Virgilius translated out of Sy­billa her verses.

10. Although God is said to be only good, onlie holie, only Lord, the onlie giuer of grace, all these perfections, and attributts be giuen vnto him, per essentiam, & per se, & per naturam suam independenter ab omni alio; by his essence, nature, and beinge indepen­dent of any other, yet there are manie soe called, videlicet, holie, Lordes, &c. who are so called, not by nature or offence, sed participatiue, & dependenter ab authore gratiae, but haue the same grace dependinge of God, [Page 111] and so are made partaker of his grace, and iustification, of which iustification, God is the vniuersall, & efficient cause. The bloode and passion of Christ, is the meritorious cause, the Sacraments are the instrumentall causes, the Priests are the administeriall cau­ses, and gods glorie is the finall cause the­reof. And although God is said to remitte sinne, because as the Philosopher saith, Illi tribuitur actio, à quo dependet operandi virtus, he is the worcker of the act, by whose ver­tue, and influence the same proceedes, yet other causes do concurr for the remission thereof in their owne kind, and operation, although god hath the cheefest stroake the­rein, of whome those causes principallie do depend, and so wee adore God with the word Latria. And as God doth communi­cate his goodnes vnto good men, and holie people, and neuer doth ymparte vnto them the excellencie of his goodnes; so wee ne­uer giue vnto them the excellencie of Latria which is diuine adoration, but wee giue vnto them, accordinge to their goodnes correspondent titles of woorshipp, and re­uerence. So the holy Saincts wee worshipp with the stile and title of Dulia, which ac­cordinge to S. Thomas, est obseruantia qua ma­ioribus honorem deferrimus. 2. 2. q. 102 q. 103. Is an obseruation by which wee offer honour to our elders, and betters, by which wee reuerence the Saincts in God: for he that honors the Mar­tyr [Page 112] in God, doth honour God in the Martyr. The blessed Virgin is honored by the title of reuerence which is called Hyperdulia, quod idem est, quod excellens & eximia dulia, because that as in meritts of grace, and sanctitie, beinge the mother of him. De cuius plenitu­dine nos omnes accepimus; frō whose fulnes all grace did springe into the world, she excee­ded all the creatures that euer were: so her honor, and respect of reuerence ought to excell the honors and reuerence which wee exibite to any other creature whatsoe­uer.

11. Ioannes Catacuzenus in Apologia. 3. & 4. contra Mahometanos, credimus inquit. Wee beleeue saith hee, that no man like to Marie was euer borne nor euer shalbe vnto the end of the worlde, & though accordinge to hu­mane nature shee is inferior to the Angells, yet accordinge to her holynes, and sanctitie she surpasseth the Angells.Epiph. haeres. 79. S. Epiph. saith, that by the misterie of the Incarnation she is more honorable then all other saincts.

S. Bernard in sermone 1. de natiuitate beatae Mariae & 1. de assumptione, doth call her Aduo­cate of the Church, calleth her spes nostra our hope, as also the same S. Bernard: ser. illo. 1. de natiuitate. Holie Ephrem in oratione de Laudibus Virginis gaudium & salutem mundi ipsam esse praedicat. And though these titles of honor may seene proper vnto God, yet there are other titles due vnto God, and so [Page 113] proper vnto him, that they can neuer be giuen to any other, as that God is infinite,Naz. in tragedia de Christo. omnipoten [...], and eternall: there are other titles which are common to God, and his saincts, as [...]he title of Pastor, Maister fun­dation, and rocke, which are not accomoda­ted to the blessed Virgin.

12. Where you say that wee comitt Idolatrie in giuinge all these titles of honor vnto the saincts in reuerencinge their relicks and so you call Images Idols, Epiph. doth answere such people, sayinge. O insanientem linguam, quam instar macherae veneno imbutae possident. O furious and raginge tounge, which is like a sharpe poisoned sword, which calles the deuout and innocent faith of Christians, Idolatrie. No Christian vn­der the heauens did giue the worshipp of God which is called Latria vnto any image. Latria nostra, saith he, in spiritu est: our adora­tion is in spiritt. Eph. tomo 4. & 2. contra haereticos. [...]. Aug. lib. 20. contra Faustum ar­guit, si per cultum qui latria dicitur &c. If as S. Aug. doth argue against Faustus, how by the adoration of Latria which is due vnto God, do wee serue rather the creature, then the Creator, when our purpose, and meaninge is to serue God therein? For our thought therein beinge referred to God, & not the creature, wee honor God only, and not creatures.7. Synod. And therfore he is con­demned as an heretique in the 7. generall [Page 114] Councell, that calls Images, Idolls. Qui ve­nerandas imagines idola appellant, Anathema sit. Whosoeuer calls the venerable Images, Idolls. Lett him be cursed.

Read the 26. of Le­uit. wher idolum is said: Non facies vo­bis idolū.13. Origenes declaringe that of Exodus. Non facies tibi sculptile, which the 70. called Idolon saith, aliud est facere idolum, aliud similitudinem. It is not all one to make an Idole, and the likenes of any thinge, for an Idole doth represent a thinge vnto vs o­therwise then it is, as the Gentiles made an Idole of the Image of Iupiter, thinking him to be God, which he was not. An Idole is such a thing as is not God, & is reueren­ced as God, whether it be a similitude or any thinge, which wee thincke to be God. But an Image is the similitude of any paterne, or exemple, which if that simili­tude doe represent vnto our vewe, any thinge worthie of veneration, is reuerenced and honored with the example: so as an Image is not a verie similitude, but which is putt,Tomo 3. de Sacramen. talibus. and ordayned to represent and ex­presse this thinge or that thinge and ther- Thomas Waldēsis saies, Idolum à dolo dictum est, that is to saie of deceite.

14. Doctor Sanders doth saie, that the old heretickes, Marcionists, and Manychies, after the Euthichians were the first ympugners of Images, imitatinge herein the Hebrewes, Sarrecens, Gentiles, and Samaritans, as heretiques doe. Amoungst [Page 115] the Emperors the first that opposed him­selfe again [...]t Images was Phillipp, as Paulus Diaconus doth relate in his life: this Empe­ror beinge at Constantinople, did see a pic­ture, wherin was written the acts, and monuments of the 6. generall Councell, which he comanded to be taken awaye, in which Councell there was two wills defi­ned in Christ; this is related by Paulus Dia­nius. Next vnto him was Leo Isauricus, who by the instigation of some Iewes, co­manded Images to be broken, as Paulus, Zonarus doth relate, and so he is called Leo the Image breaker, his sonne called Constantinus, Capronimus, did the like after him Leo Armenius the Emperor. So in France the Albigences certaine Hereticks in the tyme of Pope Innocent the third, and Frederick the second Emperor, waged warre against Images. After them Iohn Witcliffe Anno 1372. and now in this last miserable age Iohn Caluine lib 1. insti­tut. cap. 2. said that in the first 500. yeares, there were no Images in the Temples of Christians. How false it is, lett the Rea­der perue [...]se Eusebius lib. 3. & 4. of the life of Constantine the great, who saith that there were great stoare of Images in the temples that were made by Constantine the great, Sozomenu [...] lib. 5. cap. 20. Nicepho. lib. 5. c. 30. doe write, that the Image of Christe in the time of Iulian the Apostate, was bought [Page 116] into the temple by the Christians, see Ter­tulian. in lib. de pudicitia. Naz. ad Olympium. Damasc. in vita Siluestri. Basil. in vita Bar­laam. Chrisost. in missam, quam Erasmus lati­nam reddit. Euodium lib. 2. de miraculis S. Ste­phani. Prudentium in libro de sancto Cassiano. Paulinum epistola ad Seuerum. August. lib. de consensu Euangelistarum cap. 10. and a little before him, Carolastadius in this heresie was the first that opposed himselfe against Images.

15. That there were manie Images of Christ from the beginninge of the Church it is well knowen, and in the life tyme of Christ himselfe there were two Images. The first himselfe takinge a napkin, & rubbinge his face with all, in the which he drewe his owne picture, and did send it to the kinge of Edessa, called Abagarus, which to this day is kepte in a certaine Church.Euagr. li. 4 cap. 26. Damasc. oratione 1. de Imag. Metaphr. in vita Constant Leo in 7. Synod. act 4. Of this verie Image Euagrius makes mention and Damascenus, and Symon Metaphrastes, and others who also doe confirme the said historie to be true, as Stephen and Iuo doe declare 4. parte decreti cap. 83. and Adrian in script. de Imaginibus ad Carolum magnum.

16. The second was the picture that the wooman of Paneades made, after that shee was heald from the yssue of blood, in token of her thankful minde for receauinge such a benefitt. And as manie, receauinge great benefitts of great potentats, in remem­bringe [Page 117] their benefactors, they put vpp,Euseb. l 7. hist c. 14. Sozome. lib. 5. cap. 1. 20. Damasc. oratione 1. de Imag. Gregor. Papa epist. ad Germa. quae habe­tur 7. Syn. and keepe the [...]r pictures in their howses: so the Church of Christ, which ought to be most thankfull vnto Christ for sufferinge death for her, doe embrace and putt vpp his pic­ture in her Churches, and Chappells. Of this pictu [...]e Eusebius, Sozomenus, Damasce. and S. Gregorie make mention. It is also recorded that in the Vatican Librarie at Rome in hande writinge, in the tyme of Tiberius Emperor this Image was brought to Rome.

17. Also it is recorded by S.Athanas. lib de pas­sione Ima. cap. 4. Athanasius that the [...]mage of Christ which was made by Nicodemus, beinge brought by a Chri­stian to a Cittie called Beritho in Syria neere Antioch, was crucified by the Iewes in hor­rour, and hatred of him, (whom the same did represent. This historie is avouched in 7. Synd. act. 4.) and euen so hereticks doe now in the countries where they rule, wher with their cruell hādes, prophane thoughts, and blasphemous acts, they pollute, defile, deface, cast downe, burne and massacre all sacred Images, and reliques, as the Iewes haue don at Beritho, and in all places were they can laye handes vpon the Image of Christ. Was not that a most lamentable pre­sident comitted at Showards, alias Swards in Ireland, within six miles of Dublin, by one Hewson an English minister of that vil­lage, in the first yeare of the kinges raigne, [Page 118] in the Monthe of Maye, who rushed vehe­mentlie vpon one of the village called Horishe, and tooke from him the Crucifix, which he held in his handes, and did hange the same vpon a gallous, not in despight of the Catholiques, as he himselfe said, but rather in hatred of him the same did re­present, writing this poesie. Helpe all stran­gers, for the God of the papistes is in dāger: the poore man Horish bringinge with him the said picture so defaced by the said mi­nister, that it was a pittifull thinge for a Christian to behold the same, went before the Councell of estate of that miserable Countrie, & tould them the dishonor offred by such a base fellow vnto the Image of Christ. One of that Councell called Sr. Gef­frie Fenton Secretarie to the state, insulted vpon the poore fellowe most furiouslie, snatched the Crucifix from him, and cast it on the ground vnder his feete, and the poore fellowe for complayning against the said minister of that abuse, was cast into pryson.

18. The said Sr. Geffrye Fenton did sett a poore fellowe on the pillorie in the markett tyme at dublin with the picture of Christ about his necke for carienge the same before a frind of his that was dead at that tyme. Loys de Perusiis in his booke, dis­cours des guerres, writinge of those tu­multes which were stirred vpp by the Hu­gonotes [Page 119] in France aboute Auignion in Pro­uince, reporteth that in one place they tooke an Image of the Crucifix, bound it vpon an Asse backe, and so went leadinge the Asse whippinge and scourginge the Crucifix through the Towne. I aske of this sorte of people, if any should hange the kinges pic­ture vpon the gallous whether he should in­curre the [...]inge and his subiects ill will, or no, yea and perhapps suffer death for soe doinge, referringe herein the iniurie, and indignitie of abusinge his picture, to the kinges owne person? I praie was it not the cheefest article against O Roerke a noble man of Ireland, as you may read in the Chronicles of England, that he was charged that he did hange Queene Elizabeth her picture at a horse tayle, so as the said noble man was hanged drawen and quartered at Tyborne Anno 1592. and he that hangeth Christs picture, shall rather be fauored, and countenanced then punished for the same, and poore zealous Christians for findinge fault with him, or for declaringe their griefe for that indignitie shalbe be aflicted. Woe be to that age wherein this wicked fact is done and suffred with ympunitie. Was not the people of Thessalonica punished by the edge of the sworde of the Armye of the Emperor Theodosius the great, for that they at their gate in despighte of the Em­presse did hange her picture, for which that [Page 120] holy Bishopp S. Ambrose did excommuni­cate, the said Emperor. All these Princes did esteeme the iniurie done vnto themsel­ues, which was done vnto their Image: for in Persia they haue this custome, what pu­nishment they inflict vpon malefactors, the same they ympose vpon their Images, and as the Image of God or his saincts, or their relicks, is not capable of honor, or estima­tion, but all the honor due vnto the same is related and referred vnto the example, or paterne: so the iniurie, or irreuerente hand­linge of them, redoundes also vnto them: this is proued by Nicephorus the Patriarch of Constantinople in dialogo cui titulus est orthodoxus, Turri. lib. 1. pro Cā. apost. c. 25. as Turrianus translated. Liquet Christum &c. It is lawfull for Christ to be a patterne, or example of his owne Image, forasmuch as in all thinges he ought to re­semble his brethren: although it be not written in plaine woordes; and when the Heretique shall aske, where is it written, that wee must adore the Image of Christ? I answere, that in the same place it is writ­ten, where wee read that wee must adore Christ, seinge his shape and likenes is inse­parable from himselfe.

Sand. li. 2. de Imag. cap. 1.19. And as D. Sanders said, as dead thinges haue there denomination from the the thinges vnto which they haue their re­ference, or relation so such thinges vnto whome any sanctitie belongeth are called [Page 121] holie. Terra in qua stas locus sanctus est. Exo. 3.12 Exod. 28. Dies Paschae. Easter day his called holie. Sainct Paule called the Scripture holie; in as much as it is hol [...]e wee must reuerence it,2. Tim. 3. foras­much as veneration is due vnto holynes. And so the Angell said vnto Moyses. Terra in qua stas &c. the land whereupon you stand it is called the holie land, and ther­fore he bid him to put off his shoes in to­ken of reuerence. And so as thinges with­out life, cannot be called holie, but in or­der, reference, or relation to another, and being ioyned with him, vnto whome ho­nor is due can be, and ought to be adored, as S. Paule saith. Cui honorem honor &c. Let vs giue honor, vnto whome it is due: Euen so in the same order, and obseruation, Ima­ges are holie, and venerable, when they be referred, and related to their examples, for­me, or patterne with which only they are to be adored, no otherwise then the Image of the kinge is reuerenced for his maiestie:Turria. li. 1. epistolis Cano. therfore the Image of the sainct, for his san­ctitie is to be reuerenced.

20.Sigib. An. 1733. Amoi. in animalib. li. 4. c. 67. Emil. lib. 20. de ge­stis fran­corum. The venerable vse of Images is pro­ued by the cannons of the Apostles, by the 52. cannon of the sixt generall councell, by the Romane councell vnder Greg. the 3. as Sigibertus setts downe, by Amoinus, Ado­nienensis, Regino in suis Chronicis, Anno 766. by Paulus Emilius, by another councell at Rome vnder pope Stephen. 3. as Sigibertus [Page 122] setts downe, Aenead. 2. lib. 1. by Sabel­licus Aenead. 8. lib. after all these councells, the same is proued by one of the 7. generall councell of the world, which was the 2. of Nice. of which Paulus Diaconus, Cedrenus, & Zonaras, & Photius Patriarche who in this councell was the Popes Legate, and the le­gates of three Patriarches, Alexandria, An­tioche, and Hierusalem, and the Patriarche himselfe of Constantinople. This is proued by the councell of Trent. sess. 25. in decreto de reliquijs.

21. This is proued also by the miracles that God doth daylie worcke by the Ima­ges, and reliques of his saincts, by which miracles. S. Iohn Chrisostome amoungest other argumentes proues the God head of Christ, for had he not bene God, how could his Image and the Images of his saincts do such wonders, as the Image of Christ which was peirced with a launce in dishonor of Christ, cast forth pesentlie streames of blood as S. Athanas. and Leontius setts downe,Ath. lib. de passio­ne Imagi. Christi & Leone. how the Image beinge thrust with the launce of a Iewe that dwelt at Beritho a cit­tie nere Antioch, did the like; he recordeth moreouer the miracles of Cosma & Damiā; other miracles are recorded in the 7. 2. ge­nerall councell actione 5.Act. 5. and that miracle which Eusebius. lib 7. cap 9. de Homor­rissa which our Lord healed, who made the picture of Christ in token to remember [Page 123] him for his benefitts, vpon the place where the picture was, there grewe an hearbe which did reach vnto the hemme of the I­mage, which did cure all diseases.Sozo lib. cap. 20. Theoph. in c. 9. Mat. Sozo­menus saith, when Iulian the apostate did remoue the Image from that place, and put his owne p [...]cture in the rome, a fyrie flame came from heauen and cast of the head the­reof. But what should I register old exam­ples, when wee haue so many daylie at home before our eies?

22.An. 1600 When the earle of Essex tooke the castle of Cahire in the Prouince of Moun­ster in Irland, one of the gallants whome he left in garrison therin, went to a dissol­ued monasterie in that place, cast downe,Godes pu­nishment inflicted vppon Image breakers. and burned the Image of our Sauiour Christ, the next night after he was cast in­to madnes and cast himselfe, headlonge from the toppe of that castle downe into the riuer that runneth vnderneathe. In the towne of Yonghull in that prouince 3. sol­diors that were there in garrison, one ser­ued vnder Captaine Peers, another serued vnder Captaine Tanner, another vnder Sr. William Morgan a welshe knight, which were left there in garrison in the warres of Gerrot Earle of Desmond, did insult vpon the holie Roode that at that tyme stoode vp in the Abbey of S. Dominicke,2. of them were caled Clough & Poed. which is called in that Towne the North Abbey, and castinge it downe did burne the same in the [Page 124] markett place of that Towne. One of the principall actors therin was taken with a raginge madnesse, by which, he was so tor­mented, that he could neuer sleepe or take any rest, cryinge out and sayinge, that the holie Roode was following him, of which furie he died at night tyme in the streete. At Yonghull within a seauen night after that cursed fact, his second companion died, ea­ten vp with lice and vermine. The third was kild by the earles sentinelle in a sallie out of that Towne, and all this happened within one seauē night: which I proteste to be true, & wherof many liuing yet in that Towne were eye witnesses.

23. In the countie of Wexford in a co­untrie there called the Morrowes, in a cer­taine Church dedicated to S. Iohn Baptist, called Castle Elice, one Sr. Iames Deuereux an apostate priest keepinge court there, for the Bishopp or superintendent of that Dio­cesse, and findinge the Image of that glori­ous sainct at the alter (for the Caluinian prophane Common table neuer came to that place) and seinge the poore people offringe little pence, and beades vnto the Image, ranne to the Image in a rage, saying what a superstition is this, and threw dow­ne the Image: and thinckinge to carry it out of the Church, he was presentlie stroc­ken dead vpon the ground, nor neuer went out of the church-yard of that Church; And [Page 125] with much a doe could any abide to stand by him, when he was stript of his apparell to be buried, by reason of the loathsome stincke, and smell that issued from him: this is most true, as all that countrie can auouche, being done in such a generall as­semblie, of which many of the best sort are yet liuinge to testifie the same, and happe­ned in the yeere anno 1600.

24. I could bringe many examples that do dailie happen, as the Catholicks can tell, and the Protestants do dailie see before their eyes. Sed vt videntes non vident, & au­dientes non intelligunt. But you are those of whome our Sauiour saith, seinge you doe not see, and hearinge you doe not vnder­stand, you may saie with the Prophett: De­fecit in me virtus mea, & lumen oculorum meo­rum non est mecum. Grace doth fayle you, and the power, or sence of seinge is not with you, and although many of you haue with-no lesse despightfull indignitie then Samari­tans, Iewes, and Mahometts with your cur­sed handes, and blasphemous lips, polluted, and defaced the Image of Christ and of his Saincts, and haue not receaued condigne and worthie punishment in this life, yet you ought not to bragge of godes mercie, in sparinge you, for as S. Augustine saith, if God should punish euerie wicked man in this world, it should be an argument for you, that there is not a place of punishment [Page 126] for transgressors besides this world, & ther­fore he doth not inflict punishment vpon all in this life, but reserues the same vnto the other, that wee may assure ourselues, that our wickednes and trangressions, which wee our selues do daily perpetrate and prac­tize, and which are rigorouslie punished in others, shall not escape the damnation of godes iudgment, whose mercifull forbea­ringe with vs will increase his wrathe, and augment our woe, which wee ought to preuent by other mens ruyne.

The man­ner how to reuerē ­ce Christ his Image.25. The manner how to reuerence Christes Image, Gregorius lib 7. as Vasquez Cites in his second booke de adoratione, disputatione. 8. cap. 13. and in the councell of Rome vnder Pope Stephen the 3. his wordes be these. Et nos quidem &c. We tru­ly, saith he, not as it were before the diui­nitie, prostrate our selues when wee come before the Image of Christ, but wee doe adore him, which by the Image, either in his birth, passion, or sittinge in the Throne of Iudgment wee contemplate, and behold. Read the verses which Sabellicus wrote l. 8. Aeneade 8. and as some do thincke were cō ­posed in the 7. generall councell and are written with letters of gould at Venice ingraued in an old wall.

26. The same doth Hieronimus Augu­stus sett downe. Hic est colendi modus, publi­cis concionibus sedulò inculcandus, this is the order of reuerencinge Images, and in pulpitts wee must inculcate the same to the people, that by the Image wee maye wor­shipp in spiritt, and trueth, and eleuate our mindes and wills excitated by them to God, and to direct our prayers, and pe­titions vnto him, and to his holie Saints. Where wee must consider, that wee ought not to giue the prayses of the patterne to the Image, neither thinck the same capable of any prayers, for it being a dead thinge, it is not capable thereof; and although the Church in the passion Sonday hath these wordes.

O Cross [...] of Christ, our onlie hope, and [Page 128] healpe in tyme of neede, In tyme of these bitter paines voutchase, to helpe vs with releefe, the godlie to confirme in grace and sinners to forgiue. Wee meane not to apply to the Crosse it selfe, but vnto Christ figu­ratiuely, per [...]figuram prosopopeiam, which is common to poets and Orators. When wee speake to dead thinges in the person of the liuinge; and also by the figure called Metonomia, when the Crosse is taken for Christ, vt continens pro contento, as the au­thor of the Crosse for the Crosse it selfe, so that to the Image it selfe, our petition hath noe relation beinge not capable thereof. And therfore the councell of Trent saith,Sess. in decreto de Imag. that in the Images themselues there is no vertue or excellencie for the which they should be reuerenced, or praide vnto, or that wee should repose any hope in them, neither sacrifice is offred to Images, which can be offred to none but to God, for it is a protestation of the omnipotent power and maiestie of God as he is the author and Lord of all, neither are oblations properlie offred vnto them, because that oblation is offred only to God vnto whome all sacri­fice and oblations do belonge,7. Synod. act. 9. as S. Tho­mas 2. 2. q. 85. ar. 3. and 3. teaceth. And al­though the 7. generall councell hath these woordes. Merito nos ad Imagines reuerenter accedere debemus oblationibus suffultum & lu­minarium. Wee ought to aproach reuerent­lie [Page 129] before the Images with oblations of incense, perfumes and lightes. The holie doctor did not thinke those thinges to be properly oblations as they were offred vnto Images, neither that generall counsell saith that the oblations should be offred to Images, but saith that wee should approa­che before Images with oblations: for the councell intendeth, that those oblations offred vnto Images should be properlie of­fred vnto God, vnto whom principaly they haue their reference, and not vnto Images, vnto whome adoration and not oblation belongeth, vnles you will call those thin­ges that are offred before Images Donaria, videlicet guiftes which are hanged about Images.

Whether Papists do committ Idolatrie, in Wor­shippinge the Crosse of Iesus Christ. CHAPTER VI.

1. THe first heresie touchinge the adoration of the Crosse, was of Claudius Bishopp of Thau­rum, as Iuo Carnotensis a­uoucheth. The second heresie was, of a cer­taine sect called Pauliciain, as Photius the Patriarck doth alleadge, and as Euthimius in sua panoplia, declareth. The third heresie was, in the time of S. Bernard, by one Pe­trus [Page 130] Brius, against whome Petrus Clunia­censis did write. The fourth was, of those that followed Iohn Witcleeffe, as Thomas Waldensis declares, homil. 3. cap. 160. The first heresie was, of Caluine in his booke of In­stitutions the 11. chapter q. 7. his argumēt is. The crosse of Christ was the instrument of the greefe & death of Christ: therfore we ought not to honour the same, neither the reliques of his other passions. This Caluin was he, who threw downe the Image of Christ, and permitted his owne Image to be reuerenced and worne about mens nec­kes. And when a certaine familiar frind of his owne, tould him that the people did so ymbrace his Image; he answered him scof­fingly and said. If any man be offended ther­with, ether let him not behold the same, or lett him pull out his eyes, or goe hange himselfe.

2. Wee for our parts do not reuerence the Crosse of Christ, in respect of the tor­ments of Christ, and of his paynes, but as those torments and passion were a remedie for mankind, and a sacrifice gratefull vnto God▪ as also an euident argument of his affection, loue, and charitie towardes man­kinde, and as the Crosse was the standarte of our redemption by which he destroyed him, qui mortis habuit imperium, that had the comand of death: pacificans omnia sanguine crucis, appeasinge godes wrathe by his death [Page 131] vppon the Crosse, which he conceaued a­gainst mankinde. Caluine herein doth imi­tate Iulian the Apostate, who obiected vnto the Christians the adoration of the Crosse, sayinge. Crucis lignum adoratis, imaginem il­lius in fronte, & ante domos pingentes. Yow adore the crosse of Christ, you make his Image in your fore-head, you paint his pic­ture before your howses: who therfore may not whorthilie hate your wisest men, or pittie your ignorant and silly sorte, who at lenght are sallen into that callamitie, that hauing forsaken the eternall God, you passe vnto a dead Iewe, thus far the said A­postate, against the Christians. Apud Cyrill. Alex. lib. 6. in Iulianum.

3. As for the catholick doctrine it doth teach, that not only the crosse, in qua Christus mor­tuus, sed quaecumque crucis figura &c. in which Christ suffred, but any other figure of the crosse, is to be honored & reuerēced: this is proued by the seuenth generall councell the 2. of Nice. act. 7. where the councell defined honor, & reuerence to be giuen to the tipe and forme of the holie Crosse, much more to the Crosse it selfe, for both of them are the signe of Christ crucified.2. Coloss. This is proued by S. Paule, sainge. Christ wyped out the hand writinge of decree that was against vs, and the same he hath taken awaie, fast­ning it to the Crosse, and spoilinge the prin­cipalities and potestates. And in the first [Page 132] epistle he saith,1. Epist. Coloss. he reconciled all thinges by himselfe, pacifyinge by the blood of his Crosse, I meane his death which he suffred vpon the Crosse.1. Pet. 2. And as S. Peter saith. Christ himselfe did beare our sinnes in his bodie vpon the tree. Why should not then that blessed Crosse be reuerenced, as the sa­cred Altar of that sacrifice, & the instrument of so great a triumph and redēption? And as Leontius said, any thinge that belonges to our father or freind whome wee desire to behold, wee reuerence and esteeme, and wee kisse the same, yea somtimes with wee­pinge eyes, why then should not wee also with reuerence kisse the tree and Crosse, which was the instrument of our redemp­tion, and approach vnto it with weepinge eyes? If a captayne had frought a combate for the common wealth, the ensigne or standart by which he had ouerthrowen his enemies, would be houlden for a great monument, and why should not the stan­dart of Iesus Christ be highlie reuerēced by which he hath owerthrowen that enemie of mankind, and obtained victorie against the power of Sathan? Triumphans eos palam in ligno &c. as hath bene written in the old greeke translation, bringinge the Princes of darknes in a triumphinge manner, vnder the standart of the Crosse?

Cyrill. Epist ad Const. August [...] Amb. de obit [...] Theodo. Chris. ho. 84 in cap. [...]9. Ioh. s. Ruf. li 12. hist c. 7. Euir. l. 11 Paul. Epi. 11. ad Se­uer. Sulp. l. 2 sacrae hist. c. 18. Theod l 1 hist. c 18. Sozom. l. 2 cap. 1 Damasc. 4 de fid. c. 12 Cyrill. 10. & 13 Nyse. in vita Mar­cin [...] soror. Paul Ep. 11. Hiero. Aug. l. 22. de ciui c. 8 Amb. in orat. de [...] bitu Theo. Euseb l. [...]. vita Cösl. cap. 15.4. This reuerence belonginge to the holie Crosse is proued by the inuention [Page 133] thereof by S. Helena as S. Cyrill of Hieru­salem S. Ambrose. Chrisost. Rufinus Paulinus, Sulpitius, Socrates lib. 1. cap. 17. 1. Iustinianus imperator in nouella cōstit. 28. do write. Truly had not that holie Crosse bene worthie of reuerence and honor neither Helena should haue bin moued with diuine inspiration to search for it, neither by godes diuine pro­uidence should shee haue found it, nei­ther yet in the findinge of it, those miracles should euer haue byn wrought, as also since in all ages as the holie doctors doe auouche. Damascenus, Cyrillus. Hierosolimitae­nus. Nyscen [...]s, Paulinus. Chrisostome. Homilia quod Christus sit Deus. in. 5. Homil. Hierom epist. 17. which not only made mention of the Crosse, but of other relicks of Christ. S. Gregorie in the 7. booke epist. 126. did send a parcell of the Crosse vnto Recaredus kinge of Spaine. S. Augustine doth testifie that a parte of the earth of the holie land, beinge brought into Affricke, did great mi­racles. S. Ambrose doth declare that one of the Nayles of Christ his Crosse, was fixed in the helmett of Constantine the great, the same is testified by Eusebius.

5. The veneration of this Crosse, is proued by the wonderfull victorie gotten by Heraclius the Emperor in recouerin­ge the holy Crosse from the Persians, which whē it was restored to its former place, many miracles were wrought therby, as [Page 134] Paulus Diaconus, In vita Heraclij. Zonaras, & Cedrenus make mention, and Sigibertus in Chronica; for which cause the feast of the exaltation of the Crosse was instituted by the Church:Mat. 24. Cyrill. Aug. ser. 130. de tempore. Damasc. l. 4 ca. 12. Cypr li. 2 ad Quir. cap. 1. & Againe the signe of the Crosse is proued by S. Mathewe in the daie of Iudgment, the signe of the Sonne of man shall appeare, as Origines, Chrisostome, Theophilactus, Euthy­mius, Hillarius, Beda, Cyrill. Hieroso. & S. Aug. doe declare, and all the rest doe testifie the same. S. Cyprian doth teach, that the signe of the Crosse is so expedient, as in old tyme the signe Tau. Ezec. 9. which place S. Hierō expoundinge saith, that in the beginninge the letter Tau was like a Crosse. Origines, Tertulian, and Cyprian holde, that such as were liuinge in any battayle, were sett downe by this letter T. and such as were dead were described by this letter. O. The reuerence of the Crosse is proued also, by the reuerence that Constantine the great, and other Christian Emperors did exhibite towardes the same, as stamping it in their monies and gould, puttinge it in their en­signes, carryinge it before them, and as holie Doctors doe say, that in thinges naturall it is of great vertue,Amb. ser. 56. Ruf. li. 12. hist. 2. cap. 29. as Iustinus Apologia. 2. Ambr. ser. 56. for the signe of the Crosse ser­ueth to the mariners to saile, to the birdes to flie, and as Rufinus doth write, the figure of the Crosse with the Egiptians in their Hieregtiphes, doth signifie life euerlastinge.

[Page 135]6. And wee must obserue, that when wee expresse the signe of the Crosse vpon any thinge, wee doe not meane by that sig­ne, to ympart any vertue vnto the same, but only by the signe of the crosse expressed vpon the same, wee implore the helpe of Christ crucified, soe that it is an impudent lye of Heretiques to say, that the signe of the crosse is superstitious. Heretiques cry against the catholique church for makinge the signe of the crosse or the picture of Christ, saying. Confusion be to all those that doe worshipp any engrauen thinge, & qui adorant sculptilia. I answere that it is ment to worshipp it as God: and so, Cassio­dorus doth interpret it an Idoll or to make an Idol of it. For as in the Tēple of Salomō there were pictures & grauen Images: soe in the Tēple of the Christians; yet neither the one nor the other are Idolls, for the picture of Christ & of his Saincts, of which we doe not make godes, are but signes to bringe vs to remember the true God. If to painte the picture of Christ were Idolatry, why should S. Luke, Comes Sancti Pauli in euangelio, the fellowe of S. Paule in the ghospell, painte both the Image of Christ and his Mother as wee reade in the fourth booke of the Sentences ca. 5. and as learned Saincts doe write?S. Lucke painted the Image of Christ. Damascenus said as Thomas Waldensis reportes, Accepimus, Lucam Euangelistam &c. Wee haue receaued, that Luke the Euan­gelist [Page 136] painted Christ and his mother, and that the famous Cittie of Rome hath the same picture. Origines declaring in his 8. homilie vpon Iosue, how that the kinge Hay was hāged vpon a double tree, saith. It follow­eth that the crosse of our Lord, was a double crosse, the one a visible crosse, wheron the sonne of God was crucified in flesh: the other was an inuisible crosse, wheron inuisibly the diuill with all his power and Princes was Crucified,1. Epist. Coloss. as S. Paule saith, he ouerthrewe the power and mightie Prin­ces of darcknesse, & tryumphed ouer them on the tree of the crosse: so as this crosse hath two singuler considerations. The first is, that which S. Peter saith, that Christ was crucified, leauinge vnto vs an example to followe his stepps. The second considera­tion, wherin he gott the victorie ouer Za­bull, wherin he was crucified: therfore S. Paul saith, woe be vnto me saith he if I glo­rie in any thinge, but in the crosse of Christ, by which the world is crucified vnto me, and I vnto the world. Soe as you see two effects which he doth alleadge, for he saith that two contrarie thinges are crucified, the vertuous liuer, and the sinfull sinner, the mortified bodie, and the wicked world, ac­cordinge as Origines saith of Christ and of the deuill. Thomas Waldensis and others here vpon doe say, that the crosse is called both the woode, and Christ, as Hieremias saith, [Page 137] venite mittamus lignum in panem eius. Lett vs cast woode into his bread, soe as he meaneth by the woode the crosse, and by his bread, his tender flesh. Christ himselfe auoucheth the same: panis quem ego dabo &c. the bread I shall giue, is my flesh. S. Hie­rome saith, he hath not lefte his crosse vpon the earth, but he carried it with him vnto heauen, and soe he shall come with his crosse, so as he meant by his crosse his bodie and flesh and himselfe. Of which crosse Sybilla said. O ter beatum lignum in quo Deus extensus eit. O thrise happie wood vpon which God was eleuated.

7. S. Ambrose speakinge in the person of Hellen [...], hath these wordes. Quomodo me redemptum arbitror, si redemptio ipsa non cerni­tur; video quid egeris ô diabole, vt gladius quo percussus es▪ destrueretur. How shall I knowe my redemption if the redemption it selfe be not seene, I know ô diuill it is thy crafte to hide the sword by which thou wert o­uerthrowen. It is written in the booke of wisedome. Benedictum est lignum per quod fit iustitia. Blessed be the wood by which Ius­tice is don [...] cursed be the hand by which an Idoll is made, and also him that makes the same, behold he did blesse the wood of the crosse, and did curse the Idoll of impietie. Was Iosue an Idolater, when he said to the sunne, thou shalt not moue against Gabaon, neither the moone against Haylon? for [Page 138] wee knowe that Iosue did speake vnto the Creator of them. The 3. children also did sin­ge and say, benedicite sol & luna. O sunne and moone, day and night, blesse yee our Lord, and so did Dauid saie to all creatures; and will you charge the Church of God with Idolatrie for honoring God in his creatures? And so wee saie the like vnto the greene wood, and to the blessed crosse, not adorin­ge the nature of wood herein, but the li­uinge crosse of him that was crucified, whose grace and fauour in the same wee implore.

Epistola 140.8. S. Bernard speaking of the holy crosse, Confessio sanctae crucis, non nisi crucifixi con­fessio est, the confession of the holie crosse, is no other then the confession of the cru­cified. Therfore Thomas Waldensis speakinge of the inuention of this holie crosse. Quid in hoc festo infestum sit, what harme is in this feast, but that wee giue God thanckes, which procured that gratious wooman, and as S. Ambrose saith. Infudit ei spiritus vt lignum requirat. Inspired her with his spirit to search the wood. S. Iohn Chri­sostome addeth in his booke of the crosse these woordes. Si scire desideres charissimè virtutem crucis &c. Most deere, if you would knowe what vertue the crosse hath, and how much I could speake in the prayse thereof, know that the crosse is the hope of the Christian, the crosse is the waye for [Page 139] people in desperation, the crosse is the re­surrection of the dead, the crosse is the guide vnto heauen, the crosse is the staffe for the lame, the crosse is the comfort of the sor­rowfull, the crosse is the bridle of the rich, the crosse is the destruction of the proude, the crosse is the paine of the enuious, the triumphe of deuills, the tutor of youth, the patience of the poore, the pylott of mari­ners and saylers, the wall of those that are beseeged, the father of orphanes, the de­fence of widdowes, the comfort of mar­tyrs, the chastitie of Virgins, the solace of priestes, the victorie of the Romans, the bread of the hungrie, and the fountaine of the thirstie, thus much sainct Iohn Chrisostome,Iohn Chri­sost. homil. and much more of the glo­rious crosse. And in his homilie vpon S. Mathewe 16. Laeto animo crucem Christi cir­cumferamus &c. Lett vs with a willing mind carrie the crosse of Christ, the same beinge the badge of our saluation, by which it was effected, without whose presence wee can­not be regenerated, when wee be fedd and susteyned with the holie foode of life, or consecrate the same; the enseigne or stan­darte of the victorie must stand by. Wher­fore lett vs fixe, and place it in our cham­bers, on the walles, in the windowes, yea lett vs signe our foreheads and our harts withall, for that is the collizen and marke of our saftie, of our comon libertie, yea of [Page 140] the humilitie and lenitie of our Lord. And in the same homilie, he saith: Hoc signum nostris & priscis temporibus clausas januas rese­rauit, &c. this hath opened the dores that were shut, hath abated the force of poyson, hath tamed wilde and cruell beastes, hea­led deadly bitinges of serpents, broken the gates of hell, opened the gates of heauen, renewed the waie to Paradise, it also did breake the serpents head: what should wee wonder that the same ouercame cruell beastes and pestiferous poisons. This signe conuerted the whole world, and reuiued it, tooke awaie feare, and brought truthe and tranquillitie againe, restored the earth vnto heauen, and made of men Angells.

9. S. Hierom writinge vnto Letham said. Quicquid comederis, quicquid biberis, muni semper signo Crucis. Whatsoeuer you eate or drinke, putt the signe of the crosse vpon it. And as S. Gregorie doth witnesse S. Bene­dict, by the signe of the crosse did breake a glasse full of poysoned licoure. Iuliā, though otherwise a wretched Apostate, with the signe of the crosse did chase away diuills. Cassiodorus vpon those wordes of S. Chri­sostome. Crux mortuorum resurrectio, Crux claudorum baculus &c. the crosse is the resur­rection of the dead &c. said that he did vtter them by diuine inspiration, and he added these wordes himselfe. Crux est tuitio humi­lium &c. the crosse is the safeguard of the [Page 141] humble, the destruction of the diuil, the victorie of Christ, the ouerthrowe of hell, vita iustorum & mors infidelium haereticorū, the life of the iust, and the death of vnbelee­uinge Hereticks. And inconfirmation of the historie of Constantine the great and Hera­clius, he did interpose the victory of the Romanes: now are these wordes, & confir­mation of those glorious saincts touchinge the crosse to be reputed Idolatrie?Lib. Tri­part. c. 10. Cassidio­rus saith, that S. Iohn Chrisostome made crosses o [...] siluer which were carried with waxe guilte with Gold and siluer at the ex­penses of Eudoxia the Empresse, wherfore the Arrians repininge against those crosses, insulted vpon them. thus Cassiodorus.Lib. 9. Ec­cles. hist. Eu­sebius writeth, that when the Emperor Constantine the great gathered his Armye against Maxentius the Tyrant of Rome (for at that tyme he was a fauorer of Christian religion) he saw in his sleepe in the ayre towardes the east, the signe of the crosse shininge with a fierie flame, and beinge as­tonished with such an vnusuall aspect, he sawe two Angells sayinge vnto him. Cons­tantine in this signe thou shalt ouercome. And as Isayas saith,Leuo ad gentes ma­num meā. Isay. 49. Ecce leuo &c. behold I wil carrye my strenght to the Gentiles, and I will exal [...] my signe towardes the people, & they shall with a lowe countenance towards the earthe adore thee, and shall licke with their tounge the dust of thy feete, and you [Page 142] shall knowe I am your God, what signe I pray then is this, but the crosse of Christ which is his only signe as S. August. saith? Ipsam crucem suam signum habiturus es, Super Iohn ho­mil. 36. ipsam crucem de diabolo superato tanquam tropheum in frontibus fidelium positurus, it is his crosse saith he, that was his signe, it is the marke and badge, I meane his crosse by which he triumphed ouer the diuill, as the ensigne of his victorie which he fixed in the fore-head of euerie Christian, as the Apostle saith. Ab­sit mihi gloriari &c. Woe be vnto me, if I glorie in any other thinge then in the crosse of Christ.

Psal. 98.10. Vpon these wordes. Adorate scabel­lum pedumeius, quia sanctum est. Adore yee his foote stoole because it is holie S. Hie­rom saith there are many opinions touch­inge this foote stoole, verie like it is, it is meant by his bodie, in which the maiestie of his diuinity stoode as vpon a foote stoole, which ought to be adored, his foote stoole, saith S. Hierom is his bodie, his foote stoole is his soule,De fide. Gratiam. his foote stoole is his crosse. S. Ambrose saith, iam ergo aucthoritatem ha­bent &c. now therfore saith he, they haue the ecclesiasticall authoritie, and the auc­thoritie of the Apostles, and also the auc­thoritie of so great fathers by whom they may carrie the signe of Christs crosse, a­moungst the people in ecclesiasticall pro­cessions and conuents, in assemblies of pre­lates, [Page 143] in the standarts and crownes of ca­tholique kinges, to the end that his foote stoole might be humblie worshipped and adored, thus much S. Ambrose. Signatum est super nos lumen vultus tui Domine. O Lord thou hast imprinted the impression of thy light in our fore-heads. Cassiodorus saith vppon that verse. In Crucis impressione lu­men est vultus Dei, quia semper in eis noscitur radiare. Gods gratious fauor is extended towards them that are marked with his signe, because he is knowne allwaies to shine in them. S. Gregorie wrote vnto Se­cundinum, that he would send vnto him two Images & a crosse, that so he should be defended from malignant spiritts, & in re­scripto ad eum duas tabulas: wee haue sent vn­to you two tables the Image of our Sauior, of the blessed Virgin his mother, and S. Pe­ter and S. Paule, by our said sonne or Dea­cone, pro benedictione, for a benediction, that by it you may be protected from euill spiritts,Cap. 4. by whose blessed crosse you shall be sure to be defended from euill spiritts.

11. This is that blessed crosse,Ioh. 12. of which our Sauiour spake sayinge, when he should be exalted from the earth, he would drawe all thinges to himselfe. If the Adamant stone with its vertue draweth Iron vnto it, the fish called Remora being so little, hol­deth fast the greatest shipp that euer was, notwithstandinge all the deuises both of [Page 144] nature and arte indeuor to put her forward, if the stone in latine called Gagates, in En­glish Agat-stone, by a certaine hidden vertu chaseth awaie deuils, how much more this blessed Crosse, by the vertue of him that died therupon doth, and shall chase awaie deuills and euill spiritts? And as the Apostle saith, the word of the crosse to them in deed that perish is foolishnes: but to them that are saued is the power of God, for it is writ­ten I will destroie the wisedome of the wise and the prudence of the prudent I will re­iect,1. Cor. 1. for that which is the foolishe of God, is wiser then men, and that which is the in­firme of God,Isa. 33.18 is strounger then men: and as God almightie comanded Moyses when he would deliuer his people, from the ser­uile yoke of Aegipte,Exod. 4. to take into his han­des a peece of wood, that is to say his rodd, by which he was to worke all those mira­cles that he wrought,Exod. 7.8.9. so when our Sauiour was to deliuer mākind from the thraldome of the deuill, he tooke this wood which is his crosse, of which Moyses rodde was a fi­gure, by which our Sauiour hath redeemed vs, and by which both he and his spouse the Church doe worke miracles, of which the spouse in the Canticles saith.Cant. 7. Ascendam in al­tum & apprehendam fructum eius. I will climbe vpp into the toppe thereof, and I will take some of the fruicte. The fruit of this noble crosse is the mortifications of our passions, [Page 145] the bridlinge of our filthie concupiscense, the crucifie [...]g [...] of our luxurious carcase, the restraint of our vnsatiable appetites. The fruitt thre [...]of, are all the vertues both mo­rall and supernaturall. The fruicte thereof is a chast bodie, a contrite hart, an instant prayer, a feruent spiritt, a sounde religion, a quiett conscience, a perfect life, a pure in­tention, and a contemplatiue mind; the foundatiō of all these vertues, is true humi­litie, which was neuer knowen in the worlde, before the crosse was exalted in worlde: which as the Apostle saith,1. Cor. 1. as vnto the Iewes [...]ertes a scandall, vnto the gen­tiles foolishnes, so now adayes vnto the heretiques of this tyme is Idolatrie, but glorie and saluation vnto the vertuous ca­tholiques, who doe learne daily by this signe of the holy crosse, the principall mis­teries of our faith which are two.

12. First, the misterie of the vnitie and trinitie of God; secondlie the incarnation and passion of our Sauiour. Wee make the signe of the crosse in the name of the father, and of the sonne, and of the holy ghost, and in this forme: Puttinge the right hand vnder the foread, when wee say in the na­me of the Father: then vnder the breast, when wee say, and of the sonne: lastly from the left shoulder vnto the right, when wee say, and of the holie ghoast. And saying in the name, and not in the names doth shew [Page 146] the vnitie of God, and the diuine power and authoritie which is one onlie in all the three persons, these woordes of the father, of the sonne, and of the holy Ghoast, doe shewe vnto vs the trinitie of persons: the signinge in forme of a crosse representeth vnto vs the passion, and consequentlie the incarnation of the sonne of God: the pas­singe from the left shoulder to the right, signifieth that by that passion of our Sa­uiour, wee were transferred from sinne vn­to grace, from transitorie thinges vnto eter­nall, from death to life: and wee that for our demeritts were to be placed with goa­tes vpon the lefte hand, he transferred vs with his sheepe vnto the right, where wee may heare that blessed voice.Matt. 15. Come yee blessed of my Father, possesse the king­dome prepared for you &c.

13. This signe also is made, to shewe that wee are Christians, to witt soldiors of Christ, because this signe is as it were an ensigne or liuerie which distinguisheth the souldiors of Christ, from all the enemies of the holie Church, videl. Gentiles, Iewes, Turckes, and Heretiques: besides, this sig­ne is made to call for Godes helpe in all our woorkes, because with this signe the most holie Trinity is called to helpe by meanes of the passion of our Sauiour: and therfore good Christians vse to make this signe when they arise from bed, when they goe [Page 147] to sleepe, and in the beginninge of all other thinges. Finally this signe is made to arme vs against all temptations of the diuill▪ be­cause the diuill is afraide of this signe, and flieth from it as malefactours doe when they see the signe of the Officers of iustice, and many tymes by meanes of this signe of the holy crosse, a man escapeth many dangers.

14. S. Gregor. Nazianzen,Naz. in oratione priore quā scripsit ad­uers. Iu­lianum. writeth of Iulian the Apostate. Ad crucem confugit, ac ob timore [...] signatur, adiutorem facit quem per­sequebatur &c. He flieth vnto the crosse, he signes himselfe therwith, he doth aske his helpe, whome he persecuted: the signe of the crosse did preuaile, the diuills are ouer­come. Theodoretus, most famous amoun­gest the Grecians, saith also of him.Theod. li. 3. hist. eccle. Appa­rentibus demonibus &c. When the diuills did appeare vnto him, he was compelled to signe his fore-head with the signe of the crosse, and presentlie the diuills at the sight of the signe of Christs ensigne, remem­bringe their ouerthrowe, they presentlie vanished away. And Zozomenus saith of him th [...]s. Ex consuetudine pristina, symbolo se Christ [...] clanculum obsignauit, spectra illi su­bito euanuerunt. Accordinge the old custome he did signe himselfe secrerlie with the badge of Christ, and the ghoastes forthwith disappeared.

15. Tertulian also, wisheth euerie true [Page 148] soldiear of Christ,Tert. de corona militis. to defend and arme him­selfe with the signe of the crosse. Quam­obrem ad omnem progressum &c. Wherfore it was vsed, that euerie one should make the signe of the crosse in his fore-head, at his progresse and promotion, at his goinge in, and cominge forth, in apparellinge him­selfe, in puttinge on his shoes, in washinge himselfe, at the table, at the lightes, at his goinge to bed, at his rest, in all his actions and conuersations. Vnto which agreeth S. Chrisostome saying. Neque sic regia corona ornatur caput, Chrys. in demonstr. aduersus Gentiles quod Christus sit Deus. to. 3. vt Cruce: subinde omnes ea se signant &c. The crosse is a better ornament for the head of a Christian, then the Dia­deme or crowne of a kinge, when as all men do signe themselues therwith, in their cheefest and principalest member, which is the fore-head, beinge the piller in which the same is engraued: soe it is vsed in the Eucharist and in the holy Orders of priest­hood: likewise it shineth at Christs bodie, at his misticall supper, at home and abroade, [...] and in companie, in your iourney, at sea, in the shipp, in your apparell, in your weapons and armes, in the bodies of beastes ill at ease, in the bodies of men possessed by the diuills, so as all men ought to be gree­die of this maruailous and pretious good, of which they ought to be verie car­full: thus fare S. Chrisostome of this noble crosse, of which none that is a good Chris­tian [Page 149] is ashamed, but the Heretique is con­founded therwith.

16. The same also S. Augustine insinua­ted, saying.Aug. in Psal 141. Let him delude and tryumph ouer Christ crucified, insultat ille Christo cru­cifixo &c. I may behold the crosse of Christ in the fore-head of kinges, that which he despiseth, is a saluation to me, none is so prowde as the diseased man, that scornes his owne cure, if he will not scorne it, he should himselfe receaue it, and therwith be healed: the signe of the crosse is the signe of humilitie, but pride will not ymbrace the meanes by which her loftinesse may be re­medied. And in another place he saith.Idem trac. 118. in Ioannem. Quid est quod omnes nouerunt signum Christi? &c. What is the cause that all men doe knowe the signe of the holy crosse, which signe if it be not vsed in our fore-heades, or in the wa­ter by which wee be regenerated, or in the holie oyle by which wee be anointed, in the Chrysme or in the sacrifice by which wee are nourished, nothinge of all these is well done. Againe in another place he saith. Cru­cis mysterio rudes cathechisantur &c. Idem ser. 19. de san­ctis. By the misterie of the crosse, the ignorant are ca­thechised, the fountayne of our regenera­tion is consecrated, by imposition of han­des the baptized receaue the guift of graces, Churches are dedicated, Altares are conse­crated, Priestes and Leuites are promoted vnto holie orders, and all ecclesiasticall Sa­craments [Page 150] by the vertue of the crosse are per­fected and consumated. Abdius that was disciple vnto the Apostles, who wrote their liues, and their acts, doth also obserue, howe often at all occasions of dangers they made the signe of the Crosse on their fore-heades, which euerie Christian also doeth obserue in all ages, in all dangers and perils: all Christian Churches, in euery kingdome and Prouince, from age to age, from po­steritie to posteritie, are framed and shaped in likenes of this blessed Crosse, in which crosse S. Paul did glorie so much,Gal. 5. 1. Pet. 5. Gal. 2. Gal. 6. that he said the world was crucified vnto him, and he also crucified vnto the world, by which S. Peter saith he himselfe was ioyned and fastened vnto Christ.

Whether Papistes blaspheme against God, in say­inge that any man can meritt. CHAPTER I.

1. THe cause, wherfore you will not haue merittes in man, is because you say, that no man though ne­uer soe iust, or by any grace of God a man may haue, can keepe, or obserue his com­mandements.Iosue. 11. 3. Regum. Which is most false, for in the holie scriptures, manie godlie men are praysed because they haue kept and obserued [Page 151] godes comaundements, as may appeare in diuers places.Luca 10. Was not Zacharie and Eliza­beth iuste before God, because they did walke in the comaundements and iustifica­tions of our Lord without blame?Ezec. 36. This is confirmed by Ezech. Spiritum meum ponam; I will fixe my spiritt in the middest of you and I will cause you that you shall walke in my precepts, and that you shall obserue and keepe my comaundements. And al­though without godes grace, the comaun­dements cannot be performed, yet by the grace of the holie ghost which is promised to the iust, they may be kepte,Matt. 11. Iohn. 5. for by that grace the yoke of Christ is made light, and his burden sweete, and as S. Iohn saith, his comaundements are not heauie.Aug lib. de natur. & gratia. cap. 43. This is pro­ued by the holie fathers, especially S. Au­gustine. Non igitur Deus impossibilia iubet &c. Therfore God doth not comaunde thinges impossible, but comaunded you to doe, what yow may doe, and to aske of him what of your selfe you coulde not doe. And according hereunto holie S. Hierom saith.Symbo. ad Damas. Execramu [...] (inquit) eorum blasphemias &c. Wee execrate their blasphemies, because they said, that God comaunded any thinge impossible, and that Godes comaunde­mēts may be kept not onlie of some, but of manie. The same verie wordes S. Augustine hath, vnto which agreeth S. Basill, sayinge;Aug. ser. 100. 91. de tēpore. It is a wicked sayinge, that preceptes of the [Page 152] spiritt are impossible.Basil. in oratione super il­lud. atten­de'tibi. Con Trid. sess. 6. Cano 18. Wherfore by the ho­lie councell of Auransica in Affrique, and of Trent, the contrarie is defined as a matter of faith, for if men coulde not obserue the preceptes of God, it should be no offence to transgresse them: for noe man offendeth in that he cānot shunne. And therfore almigh­tie God without cause and most iniustlie should punishe transgressors, either in this world or in the next, but he doth not in­iustlie punish offendors, but iustlie, for the offences which they could haue auoided, and for not doinge the good which they could haue done.

Obiection.2. But the heretiques obiect against this catholique doctrine, that by the comaunde­ment, thou shalt loue thy Lord thy God, withall thy harte &c. and thou shalt not couett, wee ought so to direct and ordayne all our actions, thoughts, and af­fections vnto God, suppressinge, and mor­tifyinge. all concupiscence of our proper desire or comoditie, as the Apostle saith. Referr all your actions vnto God,1. Cor. 10. & 16. and lett all you actions be don in charitie: but noe man can performe this thinge, for as longe as a man liueth in the flesh, he doth couett against the spiritt. Wherfore in all our actions though neuer so iust, those two precepts are violated, touchinge the loue of God, and not to couett any thinge.

3. Wee▪ answere that the precepte of [Page 153] louinge God is affirmatiue, and neuer bin­deth any man allwaies, and at all tymes, so as wee should neuer cease from louinge God actually, that is to say, in euerie time or moment to shew and declare the effects of our loue, by externall signes and tokens, but by that precepte wee are bound, to shewe our loue outwardlie, and to putt it in due execution, when iust opportunitie and fitt occasion shalbe offered, and neuer to preferre any creature before God; For, to thinke of God allwaies, and to direct all our actions vnto him, is not meant or com­prehēded in the obligation of this precepte, but is a good councell, and a thinge which shalbe accomplished in the state of blisse & euerlastinge felicitie, as S. Thomas and S. Augustine doe declare.D. Tho. 2. 2. q. 44. art. 6. Aug lib. de perfect. iust.

4. Secondarilie wee answere, that the precepte, thou shalt not couett, byndes vs that wee should not obey or yelde vnto the filthie motions of concupiscence which are called, motus primo primi, by free delectation and consent, which comandement the A­postle inculcateth in other, sayinge:Rom. 6. Non regnet peccatum in vestro mortali corpore, vt obediatis concupiscentijs eius. Lett not sinne raigne in your corruptible bodie, that you shold yeld or consent therunto, so longe as the concupiscēce of the same doe not raigne, that precepte is not violated, for to feele the vnbridled motions of concupiscence is [Page 154] not a sinne,Aug. li. 1. de nuptijs & concu­pis. c. 23. & lib. 5. contra Iulianum. D. Greg. & Ozius in confess. but to yeld consent therunto is a sinne; for it is manifest that many doe not yeld vnto filthie cōcupiscence, but with all speedie meanes and force, they resist the same by the grace of God, which is readie to be offred to euery one that will imploie his best endeuour. Soe auoucheth S. Au­gustine and S. Gregorie, Ozius and other holie fathers. To the intent therfore that you may take awaie all good indeuours, from man in the buysines of his saluation, and that wee should doe nothinge therin, you take away all cooperation of man with godes grace, and that grace it selfe without which wee can doe nothinge in the worke of our iustification, you take it quite awaie, sayinge that man hath not this grace inhe­rent in him.2. lib. de capt. To this purpose you say with Luther in his second booke of the captiuitie of Babylon, that to teach that good wor­kes are necessarie to saluation is deuilishe. You say also with Caluine,Calu. 3. de instit. c. 19 that neuer any good workes were done of any saincte, which did not deserue reproache. And a little before, he said, that all our workes are pernitious, and whosoeuer doth them is cursed. And the said Luther in the 30. ar­ticles condēned of Leo the Tenthe saith: all the euill that wee doe is by the inspiration of God, and that by sinninge wee doe well, God beinge the cause of all euill, as Caluine saith,lib. 1. inst. cap. 28. in so much saith he, that not to sinne, [Page 155] is sinne, and to restraine any appetite or motion of any thought, is to resist God and to sinne. And so Luther saith in his booke,Lib de ser. arbit. the more wicked you be, the neerer you are to purchase godes fauour. How damnable these articles be, lett any Christian iudge that will open his eares to heare them. I would euerie one would stoppe his eares from hearinge such horrible blasphemies, so contrarie to holie scriptures, and all ho­nestie. Noe prophane Philosopher or wic­ked heretique though neuer so damnable, euer said the like. And therfore these blas­phemous and wicked articles, are condem­ned by the whole Senate of Christianitie, in the councell of Trent, & most worthilie:Con. Trid. sess. c. 11. & cano. 28. & 21. because they be against comon honestie, and against the holy scriptures, in which many tymes the workes and endeuours of good people, are comended and praysed as good and holie, in which works there was noe sinne, as it is said in Iob. In all these thinges Iob hath not offended:Iob. 1. Lutae 1. and in the Ghospell of S. Luke it is said of Zacharias and Elizabeth, that both of them were iust before God, walkinge in godes coman­dements and righteousnes without grudge. And as S. Paule saith:1. Cor. 7. if a virgin should marrie, therein shee shoulde not sinne, and in many other places wee are comaunded not to comitte sinne, therfore the holie scriptures doe meane that wee may doe, [Page 156] many good works by godes grace without sinne.

5. Hereticks answere vnto these scrip­tures sayinge, that the cause wherfore the scriptures saies that there are many good works of iust persons, is, because it is not imputed vnto them to damnation for the faith of Christ, although say they, they be sinfull. I replie against that, for the scriptu­res doe distinguish betwixt this which is to sinne, and that which is to remitte sin­nes, or not to impute vnto vs the sinne which wee haue comitted, as it is playne; Scribo vobis vt non peccetis: 1. Ioh. 2. Conc. Au­ranc. c. 9. 18. & 20. Hier. li. 3. contra Pelag. In Proe­mio super epist. ad Philomen. Ephes. 1. Aug. sup. Luc. 1. Amb de Spiritu & litera. cap 36. De natura & gratia reg super Cōc. Trid. I write vnto you that yow should not sinne, for if any man shall sinne, wee haue an aduocate with the Father &c. this trueth is confirmed by the tradition of the Church, and the holie fa­thers. It is also defined against Pelagius, that without the grace of God, a man can­not liue iustlie without sinne: yet saith the councell by the grace of God wee may liue without offence. Therfore S. Hierom saith. Hoc (inquit) & nos dicimus, posse hominem &c. And this selfe same wee saie also, that a man maye liue without sinne, if it please him accordinge to the tyme and place, accor­dinge to the frailtie of his nature as longe as his mind is well disposed &c. And the same he teacheth vpon that place of S. Paul: Vt es­semus sācti & immaculati, as S. Amb. sup. Luc. S. Aug. and other saincts doe teach the like.

Protestants saie, that a Christian though neuer so vertuous, or so acceptable to God, hath noe grace, or vertue inherent in him; be­cause they would haue noe good acte to come from m [...]n, by reason of that grace. CHAPTER II.

1. THe generall Councell of Trent against this your heresie saith;Cōc. Trid. sess. 6. c. 7. The onlie formall and intrin­sicall cause of our iustification, is the iustice of God, not by which he is iust himselfe, but by which he makes vs iust, by which wee beinge endued, and in­uested, wee be renewed by the spiritt of our soule, and not onlie that wee be soe reputed, but that wee are trulie iust, not only by name, but by deede; and the said holy councell hath these words. Whosoeuer shal saie that men are iustified, either only by remission of our sinnes, or only by the imputation of the iustice of Christ, excludinge & takinge away grace and cha­ritie, which is diffused in their hartes, by the holie Ghost, which is giuen vnto them, and by which the same grace doth lodge in them, Anathema sit, let him be anathema. Thus farre the councell. This also is proued by reason; for when wee see a man to chan­ge his wicked life, and vngodlie custome of [Page 158] sinne, and to putt on the newe man, which accordinge to God was created in sanctitie and iustice, wee see so palpable a change in him, that wee say. Haec est mutatio dextrae ex­celsi. From the right hand of the highest comes this alteration, from bad to good, from impietie to iustice, from spirituall death to spirituall life: but this true altera­tion and mutation cannot be without some feelinge or sparke of grace in man inwardly inherent in him. The Maior proposition is proued by the gospell. Wee are translated from death to life,1. Ioh. 3. Ezec. 36. and Ezeech. I will giue vnto you a newe harte, and I will put into the middest of you hart a newe spiritt, and I will take away a stonie harte,Coloss. 3. and S. Paule saith. Spoile yourselues of the old man with his actes, and putt one the newe, that is re­newed in knowledge accordinge to the I­mage of him that created him. And to the Ephesians,4. Ephes. he said, be renewed in the spi­ritt of your minde, and putt one the newe man, which accordinge to God is created in iustice and holynes of trueth, I meane in true holynes and iustice, and not in feined imputatiue iustice.Iohn. 4. This is proued by S. Iohn of whom it is said of the grace, and iustice by which wee be ordained to life euerlas­stinge, there will be in him a fountaine of water issuinge to life euerlasting. And in a­nother place he said,Ioh. c. 7. whosoeuer beleeueth in me, there shall flowe fountaines of water [Page 159] of life out of his bellie: this he said of the spi­ritt, that the faithfull should receaue, I mea­ne of the spiritt that should sanctifie & ius­tifie vs inwardly, and further vs to worke, and to fructifie to life euerlastinge.Ioh. 3. And as it is said, he that is borne of God doth not comitt sinne against him, because his seede remaynes in him, which is the grace of God fructifyinge, and buddinge forth to life euerlasting. Bellarmine, & Ozius bringe many places to proue this amoungest many I will alleadg a fewe. S. Basill.Basil lib. de Spiritu sancto. cap. 29. Gratia Spiritus in eo quire [...]pit illam est &c. the grace of the spiritte, who so receaues the same, is as the eye-sight in a sound eye, and as an arte in him that workes by arte: and S. Ambrose doth compare that grace to a figure or a be­autified Image. Wherfore he saith. Doe not blott any beautifull picture, not framed in waxe but in grace:Cyrill. lib. 4. in Isay [...]. oratione 2. and as S. Cyrill saith that the iust is framed by grace to be the child of God. In the same manner doe speake Ireneus, Cyprianus, Hieron. S. Au­gust. and other fathers.

2. This is confirmed by verie reason, for if a man be not saued by godes grace inhe­rent in him, but only by this that God doth couer and hide our offences, and that he doth not impute vnto vs our said offen­ces and trespasses, then it followeth that that they be not blotted or taken away by the meritts of Christs passion: which is [Page 160] most false, and against the scripture, for S. Iohn saith,Ioh. 1. Hebr. 9. beholde the Lambe of God that takes away the offences of the worlde: and in another place. The blood of Iesus Christ doth clense vs from all our sinnes; and S. Paule saith, the blood of Christ doth purge vs from deadlie workes, that is to say, from wicked desires, to serue the liuinge God which was offred to abolishe our of­fences. This is proued, for the passion of Christ should be of greater excellencie and efficacie to disroote, blott and take away al­together our sinnes and the blemishes ther­of, restoringe vnto vs by grace an inherent qualitie of godes inspiration, then if he should couer, or hide them onlie, therfore in not grauntinge this, you derogate from the passion of Iesus Christ.

3. Another absurditie doth followe, that one iust parson hath no more iustice or grace then another, and that all in the king­dome of heauen, shall haue equall glorie which is against S. Paule sayinge, that as one Starr excelleth another in brightnesse, soe one iust doth excell another in iustice and grace. Hence followeth also, that noe iust man by godes grace, meritts by any good worke that he doth, and that those that are predestinated, neuer comitt any deadlie offence: all which notwithstandinge so great absurdities and damnable heresies, yet hereticks doe graunt them, and builde their beleefe vpon them.

In that heretiques reprehend the Catholick Church, yea condemne her of great folly, for endeuouringe her selfe to receaue godes grace: they by this meanes take away free will from man, and all due preparation, and disposi­tion to receaue godes grace, and diuine influence. CHAPTER III.

1. LVther (as the holy Martyr Rof­fensis said) in his 36. articles doth barke, and speake many blasphemies against contrition, the feare of hell, the endeuours in his salua­tion: yea he said the more wicked you be, the neerer you are to gett the fauour of God,Lutherus de piscat. [...] and if you adorne your selfe with good workes, you preuaile nothinge with God. But the holy catholique church hath con­demned these wicked propositions as dam­nable and execrable heresie, both repug­nant, not onlie to the holie scriptures, but also contrarie to good manners & ciuill ho­nestie. For God doth exhorte and comaund sinners, that they should conuert themselues vnto him, and that they should prepare their hartes, that he might confer his grace and his iustice vnto them.Zach. 1. Conuerti­mini &c. Turne vnto me with all your harts and I will turne vnto you: the Coun­cell of Trentt saith, when God saith, turne [Page 162] you vnto me,Sess. 6. [...].5 and I will turne vnto you: wee are admonished of our owne libertie in this matter, and when wee saie. Turne vs to thee, wee are putt in minde that God by his grace doth preuent and helpe vs, and as it is the worke of Gods grace, to rayse and eleuate our soules to receaue the influence thereof: soe it pertaynes to the wil of man so raysed and eleuated, by godes motions and inspirations, to consent therunto, and to turne to God almightie.3. Reg. 7. And as it is said, if you will returne from your harte, take awaie strange godes from your hartes, and prepare your hartes to our Lord. And it is said also;Prou. 16. hominis est praeparare. Lett man prepare his soule: qui timet &c. Whosoeuer feares God, they shall prepare their hartes, and in his presence they shall sanctifie their soules.Ezech. 18. Cum auerterit se impius ab impietat [...] sua &c. when the wicked man shall turne from his impietie, and shall doe iudgment and iustice,Iohn. 6. he shall sanctifie his soule. And, make to your selues a newe harte and a newe spiritt. All you that haue heard the the Father and learned from him, let him come vnto me.Ad. Phi. 2 Cant. Apoc. 3. Worke your saluation with feare and tremblinge. My sister, and my spouse come vnto me &c. Behold I stand at your doore, and knocke at your gate, if any man will open, I will enter &c. In which, and other places wee are bidd to turne to God, and to clense our hartes [Page 163] from the filth of sinne. And as God giues vs his helpe soe wee receaue the same with­out resistance, and yealde our harts and re­signe our thoughts vnto him. Wherfore S. Augustine saith, the beginninge of our sal­uation wee haue from the mercie of God, but to condiscend to his hoalsome inspira­tion, it is in our owne choise or power.Aug. li. de ecclesiasti­cis dogmae­tibus cap. 21. lib. de Spiritu & litera cap. 34. & lib▪ 1. retract. cap. 22. And in another place, in all thinges godes mercie doth preuent vs, but to condescend to godes vocation, or to disagree from the same, it is in our will. It is in mans power to change his will into better, but that po­wer is nothinge vnlesse it be giuen of God. And the same holie doctor comparing Pha­rao with Nabuchodonosor said, that in all thinges they were all a like,Aug. de praedest & grat. c. 15. Aug li de ciuit. c. 6. and that both of them were equallie preuented by godes diuine mercie, yet notwithstandinge they had different endes, because Pharao against godes mercie did oppose his free will. Na­buchodonosor beinge touched with godes discipline, bewailed his owne impietie; And in another place, he saith, that if two per­sons had equall graces, and equall tempe­rature, both of bodie and soule, one of them may behaue himselfe well by his free will, another by the same free will may be­haue himselfe ill.

2. That a man must dispose himselfe to receaue godes grace S. Thomas proues it by naturall reason,D. Tho. q. 1. 2. q. 11 T for the forme can ne­uer [Page 164] be receaued into the subiect, without aswell the disposition of the forme, as of the subiect, especially when the subiect hath alreadie a disposition repugnant to the for­me: but a miserable sinner is loaden with sinne, then the which nothinge is more re­pugnant to godes grace, by which wee be gratefull vnto him: therfore that this may be introduced, there must be a conuenient disposition, which ought to be correspon­dent vnto man. This is proued, for as sinne was voluntarilie comitted, therfore a man must haue a voluntarie disposition to forgoe sinne: almightie God would haue al men to be saued, therfore man is in faulte, and not God that he is not saued. Otherwise if this doctrine had not bene true, in vaine did the Prophetts, Apostles, and preachers in their sermons, admonitiōs and exhortations crie vnto the people, that they should turne them vnto God, and prepare themselues with due pennance and other blessed wor­kes, to reforme themselues, and to dispose themselues to serue God, to obtaine his grace and remission of their sinnes, by mea­nes of those vertues which are giuen vnto man to saue him. It is proued likewise by the holie councelles,Aurant. [...]lest. epistola. 1. and namlie by the councell of Auransican, of which Celestine pope makes mention to the Bishoppes of France; It is defined, saith he, that wee ought to cooperate with the helpe of godes [Page 165] grace in these thinges that appertayne vnto our saluation, that by the meanes of our cooperation and disposition, wee may be saued before God.

3. This is also proued, for that wee haue alreadie proued that sinners are iustified by a certaine forme or grace inherent in man: therfore there must be some disposition in respect of the free will to receaue that for­me or grace. For accordinge to the ordi­nance of God, noe subiecte receaues any forme, without a disposition in the subiect, accordinge to the naturall inclination of the subiect: but naturall subiects are disposed naturallie, therfore free subiects are to be disposed freelie, accordinge to the exigence and condition of their nature.

4. Heretiques doe obiect against this doctrine, that of the Romaines. Non volentis neque currentis &c. It is not of him that wil­leth, nor of him that runneth,Ad Ti­tum. 3. but of godes mercie. Not of the workes of iustice, that wee haue done, but accordinge to his mer­cie, he saueth vs.Isa. 64. Hier. 18. Rom. 9. Man in respect of his ow­ne iustification is as it were a masse of claye in the handes of the potter, or els a deade instrument without any proper motion, as Isayas saith,Isa. 10. shall the axe glorie or boast against him that cuttes with the same, or shall the sawe lyft it selfe vpp against him that draweth the same? otherwise it should not be said that man is iustified freelie, but [Page 166] for his, good woorks, and rather that he should iustifie himselfe.

5. Wee answere that the whole worke of our iustification is attributed vnto God, be­cause he is the principall doer and agent thereof, not onlie by powringe his grace vpon vs, but also in disposinge our wills to receaue the same by a speciall motion of his diuine grace. Notwithstādinge it is ascribed vnto man also in that wee cooperate, and that wee doe somthinge in the worke of our iustification, as I haue allreadie al­leadged out of scripture: otherwise they should not be praysed that with all their harts should turne vnto God, neither should they be dispraised that doe resiste godes vo­cation, otherwise they should contradict the prophett. Expandi manus meas tota die ad populum incredulum & contradicentem mihi. I haue stretched my handes all the whole day to an incredulous people and contra­dictinge me. And also it should not be said. Vos durae ceruicis resistitis Spiritu sancto. You stif-necked people, you resiste the holie ghoaste.

Sess. 9. c. 56. Therfore the Councell of Trentt hath damned those heretiques that said, that wee haue noe free will in the worke of our iustification, and that wee are dead & without life in those actions. For though a man beinge lefte to his owne naturall forces and strenghte, hath noe actiue force [Page 167] to obtaine the grace of God or yet any dis­position therevnto, notwithstandinge as a man is holpen and moued of God, and eleuated aboue his owne nature by Godes helpe, he doth cooperate actiuelie, freelie disposinge himselfe to receaue the same. And therfore S. Paule saith. Non ego, sed gratia Dei mecum; not, I in respecte of myne owne nature and force, but in respect of the grace of God with me. And to that which you obiect ou [...] of S. Paule videlicet: wee should not be said to be iustified gratis or freelie. I answere it is not soe taken, but in respect of meritts, which is called meritum decondigno, that is to say, that a man hath done woorks before Gods grace worthie of Go­des grace, which catholiques doe not say; and that gratis takes not away the freedome of man, neither doth it followe that a man can iustifie himselfe, yet may it be said that a man maie dispose himselfe to receaue Gods grace, as 2. Eccl. In conspectu illius sanc­tificabunt animas suas. And Ezech: in his sight they shall sanctifie their soules: and, he hath quickned his owne soule.

7. This is proued by naturall reason as also in all supernaturall actions, for the mea­nes by which man doth turne vnto God, is by the acts of faith, hope, and charitie, and a penitent harte, but it should be an implication against all reason, that a man should beleeue in God, hope, and loue God, [Page 168] and be penitent for offendinge God, and that he should doe nothinge therein, or that when a man doth pennaunce, or loueth God, it should be said he loues not God or doth noe pennaunce: in which wee see two contradictories true, which cannot be, for one must be false when the other is true, for if it be true that a man hath faith, or beleefe in God, therfore the contradictorie is false, that man hath no faith, nor doth not beleeue in God: euen as it is false that the fire doth burne, and the sunne giue light, and yet that none of them doth any thinge. For to beleeue, or to hope, or to loue, in man are called vitall, and immanent actions, which cannot be supplied by any other cause, then by such principles out of which they be produced; but to beleeue, or to loue, are produced out of the two principles of man, I meane vnderstandinge and will, for it is not the action of God immediatlie, but the action of man of whome immediatlie and next it is produced, for it is not said that any other creature doth loue God, but man when man doth loue God: and ther­fore you must not saie, that man belee­uinge, hopinge in God, and louinge God, are not the actions of man when he hath the principles, I meane vnderstandinge and will out of which they procede.

Whether wee derogate from the merittes of Christ, in making our meritts partakers of his meritts. CHAPTER IV.

1. GOd forbid that the merittes of the iust should derogate from Christs B. passion, or should be iniurious vnto him, they rather are a great glorie vnto Christe, beinge the fruicts of the merittes of his passion, which of themselues haue noe valour or excellencie, but as they are bedewed and sprinckled with the blood of Christe, vnto whome wee owe the merittes of them by his grace, and not vnto our sel­ues, as Albertus magnus saith. Iustitia merito­rum Christ, fulge [...] in virtutibus sanctorum. Albett. ar. 3. q. 2. in 29. d. The iustice of the merittes of Christ, doth shine in the vertues and woorks of the Sainctes. Take awaie this iustice from them, and they may be condemned, yea they cannot be saued. Therfore wee saie that a reward is giuen vnto them, not as they come from vs, but as they come from his grace, which worketh in vs. And he himselfe saith.Matt. [...] Merces vestra copi [...]sa est in Caelis: your reward is great in heauen, which reward is giuen vnto our workes by Christ, whoe makes our workes worthie thereof.

2. This argument is weake. Christ suf­ficientlie [Page 170] merited for man, therfore a man ought not to meritt anie thinge himselfe, Christ prayed, Christ suffred, Christ prea­ched, Christe fasted, and offred himselfe vnto God for our sinnes; therfore wee should not merite; wee should not praye, nor suffer; nor preach; nor faste; nor offer our selues to God. Whereas Christ merited, prayed, fasted, suffred, and offered himselfe, that I should merite, fast, praie, suffer &c. When as the actions of Christe are our ins­tructions, and although Christ suffred for all, yet he left vs, as S. Peter said, an exam­ple to followe his stepps. And though the meritts of Christs passion are of themsel­ues sufficient to purchase; and merite life euerlastinge for all men, yet he would not haue the efficacie thereof to be applied vnto vs, vnlesse wee would endeuour by his grace, to ioyne also our meritts therunto; which yet derogates nothinge from the passion of Christ, for it is more excellent to obtaine glorie by deserts, then without the same: and therfore our meritts are not required for the insufficiencie of the meritts of Christ, but rather are required for the great excellencie of the meritts of them, and of his great loue, and charitie towardes vs.

3. Wee saie with the whole catholique church, the good workes of iust persons, if they proceede of the grace of God, doe [Page 171] deserue and meritte life euerlastinge which doth consiste in the cleere vision, and frui­tion of God, this is proued by many places of scripture. Gode giues euerie man accor­dinge to his workes: and in the Apocalips. I come, and my reward is with me to giue euerie man, as his worke shalbe:Psal. 65. Matt. 16. Rom. 2. 1. Cor. 3. & with the Apostle; Euerie man shall receaue accordin­ge to his owne labour: where in trueth, he spoke of the reward of life euerlastinge. And when our Sauiour saith, blessed be the poore in spiritt, blessed be the poore in hart, he concludes, reioice and be glad,Matt. 5. for your reward is great in the kingdome of heauen: in another place he saith. Come yee blessed of my father,Matt. 25 I haue bene hungrie and you gaue me to eate, come and possesse the king­dome of heauen. And as the Apostle saith,Gal. 8. qui seminat in Spiritu, he that soweth in the spiritt or spirituall workes: he shal purchase life euerlastinge: if you will enter into life, keepe the comaundements. Euerie one that shall forgoe howse &c. he shall receaue an hundreth fould, and he shall possesse life euerlastinge.Matt. 19. Blessed is that man that suffers tentation &c. when he shalbe tried he shall receaue a crowne of life which God pro­mised to those that loue him. The Apostle saith pietie is profitable to all thinges ha­uinge promise of the life, that now is, and of that to come.

4. Some heretiques aunswere these [Page 172] places, that God giues life euerlastinge to those that worke well vnto the end, but not that our workes deserues the same. Vnto this I replie, when it is said that life euer­lastinge is the reward of good deedes, and that by the promise of God it is giuen to those wotkes, it is sufficiently explicated, that good workes doe merite life euerlas­tinge. Merites and rewardes are correlatiues which are said to be the promise, hire, or recompence that are giuen for works, the verie woord is declared by S. Paule.Heb. 13. And beneficence and communication doe not forget,Eccles. 16. for with such hostes God is prome­rited; and it is said in another place, all mer­cie maketh place to euerie one accordinge to the merittes of his woorks.Con. Arā. cap. 16. It is auou­ched by the counsells. Debetur merces bonjs operibus si fiant, sed gratia, quae non debetur, praecedit, vt fiant. Reward is due vnto good workes if they be done, but grace which is not due doth goe before that they may be done.Lateran. sub Inno­cent. 3. By the councell of Lateran. cap. firmi­ter de summa trinitate. Omnes iusti cuiuscunque conditionis sunt & statim per opera bona praelu­centes Deo merentur ad aeternam vitam peruen [...]re. All iust men of whatsoeuer condition they be,Con. Flo­ren. in de­creto de purg. Con Trid. sess 6. cap. vlt. shininge by theire good works before God, they deserue to come to euerlastinge life. The councell of Florence saith, that by diuersitie of workes, one sees God more cleerer thē another. This is proued by al the [Page 173] fathers. Ignatius, Ireneus, Iustinus, Origines, Basil. Chrisost. Nazian. and Nisse: Tertul: Cy­prian: Hillar: Ambro: August: Paulinus: Pros­per: Gregorius Papa: & Bernard: as Cardi­nall Bellarmin cites.

5. S. Augustine saith; Sicut merito peccati tanquam stipendium redditur mors, ita merito ius­titae tanquam stipendium redditur vita aeterna. As sinne is rewarded with death, soe iustice is rewarded with life euerlastinge:Ad Epis. Galliae cap. 12. and as Ce­lestinus saith. Tanta erga homines est bonitas Dei, vt nostra velit esse merita, quae sunt ipsius dona. Soe great is the goodnes of God to­wardes men, that he would haue to be our desertes, which are his guifts. He that la­boures in the seruice of any man, what­soeuer he is promised by his bargaine, he ought to receaue the same accordinge to the promise made: but the iust people doe la­bour in godes seruice by a bargaine to re­ceaue, denarium diurnum, the daylie hire which is life euerlasting, accordinge the ex­position of the Doctors vpon S. Mathewe:Matt. 20. therfore almightie God ought to giue vnto iust people accordinge to his promise, and accordinge to their desertes, which de­serts are called. Merita de condigno, condigne meritts as S. Paule saith,2. Timoth. I haue fought a good fight &c. there is layde vp for me a crowne of iustice &c. Glorie is called a crowne of iustice, because it is giuen as the debt of iustice, and because it is giuen by [Page 174] the iust iudge in the daie of iuste iudgment. And in another place God is not iniust that he should forget your workes; [...]ep. 6. Psal. 17. Apoc. 3. Thes. 1. Luc. 10. Luc c. 10. Sap. 3. God will retribute vnto me accordinge to my iustice. They did walke with me in white because they were worthie. That you may be made worthie of the kingdome of God, for the which you suffer. The workman is worthie of his wages. They shalbe worthie of that world and the resurrection from the dead. And in another place. God did assay them and found them worthie of himselfe. For life euerlastinge is giuen to iust persons as the reward of theire workes, accordinge to the 20. ghospell of S. Mathewe, where de­narius diurnus, is the daylie pennie or wages, that is giuen vnto euerie one for his worke: but it is certaine that those labourers did de­serue by iustice the daylie pennye, as it is manifest that the husband man said in that gospel to one of the laborers; frind I doe you noe wronge, did not you bargaine with me for a penny? take your owne and depart in peace, that is to say; so much must I giue you as I promised and bargained, and vnto that, and to nothinge else you haue right, and if I should denie you that, I should doe you great wronge.Aug. li. de nat & grat ca. 2. lib 4. ad­uers [...]ul. cap. 3.

6. S. Augustine, saith. Non est iniustus Deus. God is not iniust, that he should de­ceaue the iust of the reward of iustice. In another place he saith. God should be vn­iuste, [Page 175] if he should not admitte iust people into his kingdome. And S. Bernard saith.Bern. de grat. & lib. arb. Promissum quidem ex misericordia, that which was promised by his mercie, must be per­fourmed by his iustice. Vnto this agreeth S. Basil sayinge.Basil. in oratione super pro­uerbia Sa­lomonis. All wee that frame our life ac­cordinge to Christs ghospel, wee are as mar­chants, & by the woorks of the comande­ments we purchase vnto our selues celes­tiall possessions. Therfore it is lawfull to labour, for to purchase the kingdome of heauen, as the prophett saith.Psal. 18. Inclinaui cor meum &c. I enclined my hart to keepe these comaundements for retribution or recom­pence. It is lawfull also to repose hope and confidence in our proper meritts secunda­rilie, although principallie, and cheeflie wee must repose our hope in God, as in the cheefest cause, who gaue vs grace and ver­tue to worke well, as S. Thomas saith.D. Tho. 2. 2 q. 17. Ad Gal. 6. For if our workes done by godes grace, had not bene meritorious, why should the A­postle saie; in doinge good lett vs not faile, for in due tyme wee shall reape, not faylinge. And therfore saith he, whiles wee haue tyme, lett vs worke good to all, but speciall to the houshould of faith: these be the worke [...] that are done of a man, that is in godes fauour. Qui seminat in Spiritu &c. he that soweth in the spiritt, he shall reape life euerlastinge. I beseech you brethren,Coloss. c. 1. Rom. 10. saith he, that you will walke worthilie, [Page 176] pleasing God, fructifyinge in all good wor­kes. For these blessed workes done of the good, doe not only redounde to the salua­tion of man, but also to the glorie of God, as it is said in the ghospell. Sic luceat lux vestra coram hominibus, vt videntes opera bona vestra glorificent &c. Let your light soe shine before, men that seing your good worckes, they may glorifie your father which is in heauen. So heretiques condemning the woorks of good men, take away godes glorie, the good example that wee are bo­und to giue vnto our neighbors, and Gods promise to giue life euerlastinge for them, and consequentlie take awaie mans ende­uour and labour in the exercise of them, which is against S. Peter sayinge.Petr. 1. Fratres magis satague, vt per bona opera &c. Wher­fore brethren endeuor the more that by good woorks you make sure your vocation, and election. And finally take away all christian religion, which is nothinge else then precepts, admonitions and councells, to imploie our life and our lymmes in the exercise of them.Luc. 16. Vnto the riche people Christ biddeth them to make vnto them­selues freindes of the Mammon of iniquity, that when they faile, they may receaue them into the eternall tabernacles. Vnto all sortes of christians he proclaimeth and diuulgeth,Matt. 5. that vnlesse their iustice abound more then that of the Scribes and Pharisies, they shall [Page 177] not enter into the kingdome of heauen.

7. Wherfore the puritie and sanctitie of life in the professors of this christian catho­lique religion, which not onlie with subtile arguments and craftie deuises rather sugges­ted by the diuil then inuented by man, here­tiques impugne, but also with al the straun­gest lawes, the seuerest policies, and the cru­ellest persecutions that euer were, or could be inuented, or imagined, or apprehended by any creature, they goe about to ouer­throwe and confound, the reformation of their manners, the mortification of their passions, their angellicall conuersation in in their behauiour, their blessed and heroi­call resolutions in suffringe all exquisite torments in the defence, testimonie and confirmation thereof, their morall life ador­ned and replenished with all morall and su­pernaturall vertues, their eminent learninge and science, tempered with all humilitie of spiritt voide of pride or ambition, their admirable and incomparable workes of cha­ritie, pietie and deuotion, which is the life and fruictes of true and vnblemished reli­gion, haue bene motiues vnto the gentiles, pagans, yea and to the stiff-necked Iewes themselues to abandon their idolatrie, and to imbrace this christian religion.

8. That these blessed endeuours and works of charitie are the badge and distinc­tiue token of the true religion of christian [Page 178] Catholiques by which their conuersation should be acceptable vnto God, gratefull vnto their neighbors admirable to pagans, terrible to the diuills, and offensiue, hurtfull or scandalous to none. S. Paule auoucheth the same.Ephes. 4. I prisoner, saith he, in our Lord beseech you, that you walke worthie of the vocation in which you are called with all humilitie and midlnesse, with patience, sup­portinge one another in charitie, carefull to keepe the vnitie of the spiritt in the bonde of peace. And in the same chapter he saith, I testifie in our Lord that nowe you walke not as the Gentiles walke [...]n the vanitie of their sinne,1. Pet. 4.3. Rom. 1.21. hauinge their vnderstandinge obscured with darcknes, alienated from the life of God, by the ignorance that is in them▪ who dispayringe haue giuen vpp themselues to impudicitie, vnto the opera­tion of all vncleannesse, vnto auarice, but you haue not soe learned Christ. Lay you awaie accordinge to the old conuersation the old man which is corrupted accordinge to the desires of errour. For before the ca­tholique christian religion came into the world, it was nothinge else, then a dun­geon full of all filth, a denne of theeues, and most wicked liuers: a fayre or markett where there was nothing to be bought but all kind of crafte, deceite, & diuilish inuen­tions: a schoole where there was nothinge else to be learned, but to lett loose the ray­nes [Page 179] to all voluptuous pleasures, beastlie ap­petites, and inhumane concupiscence of vnspeakeable and shamles impudicitie, of beastiality, and Sodomiticall riotousnes, not only of the gentiles, but also of the Iewes themselues,Isa. 35. who had the knowledge of God. Therfore Isayas the prophett did compare the people of those ages, with dra­gons, serpents, woolues, lyons, beares, and Basilisks, and for that cause he called the world at that tyme the land of wast, dried, sterrill, without tyllage, which was no­thinge else then the denn of wilde beasts, the caue of serpents, the brothell howle and stewes of all filthie liuers: but the chris­tian religion and preachinge of Christs gospell, not only by miracles, but by the sanctitie and holines of the liues of the pre­chars, did conuerte wolues into sheepe, ly­ons into lambes, serpents into doues, and wilde fruitles trees into most florishinge braunches, bearinge euerlastinge fruicte, as the said prophett said, that there should be a tyme, that the desert should be transla­ted into a pleasant orchard, and the drie withered soyle voyde of trees or hearbes, into a place of pleasure, which doe signifie by this comparison the pulchritude and the beautie of the sanctitie of such as should florish in the world by the christian catho­lique religion, and the true preachinge of his religious ghospell, and soe the sonne of [Page 180] God did appeare that he should dissolue the the works of the diuill. Iob. 1. Ioh. 3. which he hath done by his owne passion and death, as also by the preachinge and ver­tuous life of his seruaunts.

9. If any man will knowe further of this matter, lett him reade ecclesiasticall his­toris which doe treate of the same, relating the liues of the holie Sainctes and fathers, which liued in the wildernes, and the Chro­nicles of the holy orders of religion, where he shall haue aboundante stoare of holy Bishoppes, Confessors and Virgins (which haue crucified their flesh with the vice and concupiscence thereof) innumerable store of blessed Moncks, whereof some liued in their conuents, some other segregated and estranged from humanie societie, where they liued rather like angells then like men, whosoeuer I say shall reade ouer the liues of these people written by the best wyttnesses that euer were, he shal there be­hold, howe they haue spent whole nightes in deuoute prayers, aswell vocall as men­tall, without sleepe, hauinge noe other bedd then the earthe. He shall see that the Cells of these fathers were soe narrowe, that they should seeme rather sepulchers then Cells.In vita S. Paul E­remitae. He shall vnderstand that many of them had noe other meate then bread and salt with water and with Rootes of hearbes, that as Saint Hierom writes, to [Page 181] tast of any thinge boiled vpon the fire was counted riotuousnes, he shall perceaue such pouertie in their attire that it cannot be more, such was their recollection and reti­red life wherein they were estranged from all inordinat affection and passion, in which they vsed such wonderfull mortifi­cation, as they would not suffer their neerest in blood to approach vnto thē. What should I declare their constant abidinge and perse­uerance in continuall prayers without wea­rines, their spiritual exercise without loath­somnes, their discomfortable sollitarines without gruding, hauinge noe other com­pany then that of wilde beasts, vglie serpents and fierce lyons, which with a confident hope fixed in God, they tamed and ouerca­me. This life was so admirable and soe su­pernaturall, as they without supernaturall helpe and grace of God could not endure it. What should I speake of their constant suf­feringe of all kinde of exquisitt,, and cruell torments, how many battells they fought, howe gloriouslie they haue triumphed ouer the world and the diuill, and all their wic­ked instruments, and ministers.

10. When our Sauiour gaue vs a caueat of false prophetts,Matt. 7. he gaue vs noe other to­ken to discerne them, then by their fruicts, and woorks. Doe men, saith he, gather gra­pes of thornes, or figgs of thistles, euen so euerie good tree yeldeth good fruicts, and [Page 182] the euill tree yeldeth euill fruicte. Are not you those false prophetts whose religion is most false, in asmuch as noe good fruicte came euer into the world by it, noe refor­mation of our manners, noe amendment of our liues, noe mortification of our pas­sions, noe restraint of our filthie appetites, noe motiue or impulsiue meāes that should stirr vs vpp vnto any deuotion, but rather giuinge vs all libertie to dissolution, and to all wanton exercise? Haue you not taken awaie all the Euangelicall Councells of our Sauiour in his ghospell? Haue you not forbidden all vowes and votaries, all Sacra­ments and sacrifice? Haue you not quite a­bolished confession of our sinnes? inward contrition in our harte? and externall sa­tisfaction, and restitution outwardlie? cha­ritie from our harte? and mercie from our workes? pietie from our soules? and humi­litie from our spiritt? and consequentlie all consolatiō from our aflicted consciences, with the damnable libertie of your wan­ton and lasciuious ghospell as is auouched by the cheefest professors thereof? For after this manner doth Smidline speake. Vt totus mundus cognoscat eos non esse papistas nec bonis operibus quidquam fidere &c. That all the world may knowe that they be not papists, neither that they care for good works, they exercise none at all. And hauinge reckened infinite wickednesse of them, this kinde of [Page 183] life (they say) the ghospell hath taught thē: thus he. Erasmus in his epistle ad Neoco­mum, saith. Profer mihi &c. Episto. Eras. ad Neocomū. 1529. Tell me I pray thee, what man was euer made any thinge the bettter by that ghospell: was there any epicure or gurmandizer made sober or tem­perate, or any vnchast or shamlesse fellowe, become chast, or honest, or cruell made gentle, or extortioner persuaded to become liberall, or the cursed to become blessed, but I car shewe you many made worse then themselues.

11. Luther the roote of all these Ruga­muffines hath these wordes;Luth. in postilla s [...]per 1. Dominic. aduentus. mundus indies fit deterior &c. The world (saith he) is euerie daye worse and worse, now men are more greedie of reuenge, more couetous, more remote from all mercie, more immo­dest, more indisciplinable then they were in poperie. These be Luthers owne wordes. As touching their learninge or knowledge in diuinitie,Stanc. lib. de trinita­te & me­diatore. Francis Stancarus witnesseth one of their prophetts, one Petrus Lom­bardus is more worthie then one hundreth Luthers, two hundred Melancthons, three hundred Bullingers, foure hundreth Mar­tyrs: fiue hundreth Caluines. Who all if they were pounded in one morter, there could not be beaten out of them one ounce of true diuinitie, especiallie in the articles of the trinitie, incarnation, mediator, and sacraments.

[Page 184]12. You see what testimonie your owne prophett doth beare against you, looke to all those countries where they haue stirred vpp their tragedies, was there any countrie the better for this ghospell, or was the wicked life of any one reformed by it, or were the professors themselues amended any thinge in their wicked liues by it? Compare the wicked life of the profes­sors of this newe religion, with the ver­tuous life of the holie fathers that haue planted the religion that wee professe.No king­dome gai­ned vnto thirst by the woord. Haue they not shined in all holines of life, in all heauenly conuersation, by which they haue allured the hearts of faithles and stiffnecked gentiles, did they conuerte any kingdome vnto Christe by the sword, haue they euer surprised citties or ouerthrowen kingdomes, or euer brought with them armies into the fielde, no, not by the sword but by godes word and humi­litie of spiritte haue they ouercome the de­uill. Was not Luther a professed Fryar ma­ny yeares, who beinge giuen to loosenes of life, did transgresse the lawe of God in brea­kinge his vowe by which he consecrated himselfe to serue God in holines of life and continencie of body all the dayes of his life, whoe rann awaie and tooke a Nunne with him out of her Cloister? Was not Io­hn Caluine the fire brād of France and Scot­land and other countries alsoe, he being a priest, for Sodomitticall wickednesse bur­ned [Page 185] in the backe, and continewinge his wicked life stil, in that filthie sinne surprised Geneua; Was not Beza his next successor giuen to that wicked and abhominable sinne with a boy called Andebertus, and that manifestlie. And to defend their wic­ked lines and filthie sensualitie, they cast forth poisoned doctrine, as that vowes and votaries are not made by the lawe of God, that wee are not iustified by works done by Gods grace, and that the same be not me­ritorious before God, but that wee are iu­stified by faith only, & that all our woorkes though neuer soe good are sinfull before God: that to bridle or restraine our filthie desires, is to resist Gods ordinaunces, that God is the cause of all euill, and that from him all mischeefe comes. Therfore they take away free will from man, saying that man doth not concurre to his owne iusti­fication, with many such damntble heresies which were to long to relate, and whe­ther these be false prophetts who bringe into the world such poisoned doctrine, lett euerie man iudge, at least lett him take heede that his soule be not poisoned ther­with, in followinge their liues or imbra­cinge their cursed heresies, out of which as our Sauiour wittnesseth noe good fruicte can bud forthe, and consequentlie noe me­ritorious works of religion or charitie can wee euer expect at their handes.

The absurditie of this doctrin, that euery one should assure him selfe that he is predestina­ted vnto life euerlastinge, and that wee ought to be soe certayne therof as wee should not once feare the contrarie, or to misdoubt the same, is discussed. CHAPTER V.

1. THis doctrine is most false, wic­ked, and hereticall, sith the ho­lie scriptures saie. Cogitationes mortalium timidae & incertae prouidentiae nostrae. Sap. 9. The thoughtes of men are fearfull, and their prouidence is vncertaine, by reason that the bodie which is corrupted doth ag­grauate the soule, beinge in great danger by reason of the inclinations of the flesh, occasions of the world, and tentations of the deuill, and wee being in the countrie of our enemies, wherevpon S. Bernard saith, faciles sumus ad seducendum, debiles ad operan­dum, & sragiles ad resistendum: wee are ea­silie to be seduced, weake to worke and la­bour well, and fraile to resist manfullie and couragiouslie. And soe our Sauiour said to the Apostle.Luc. 10. Neminem per viam salutaueritis. You shall salute none by the waie, as S. Vin­centius expoundeth.Ser. 11. post tri­nit. Saluum dixeritis viato­rem, to him that is a poore pilgrime [...] or stranger, you cannot assure his saftie with­out [Page 187] danger, nor securitie without feare, for the shipp is not safe without feare in dan­gerous seas, otherwise wee should not be admonished. Lauda post mortem, magnifica post consumationem; prayse none before his deathe, nor magnifie any before his end. The scripture confirminge the same.Eccle. 9. Nemo scit vtrum [...]dio, vel amore dignus sit, sed omnia in futurum seruantur incerta: None knoweth whether he be worthie of hatred or loue, when all thinges are reserued in tyme to come. And therfore the Apostle which was one of the greatest Saintes that was, saith. Nihil mihi conscius sum, 1. Cor. 4. sed tamenin hoc non iustificatus sum: I am not guiltie in consci­ence of any thinge, but I am not iustified herein. The Apostle durst not assure him­selfe that he was iustified, neither would he iudge whether this thoughtes were pure or noe, but the trial thereof he left to Gods iudgment. And for this cause wee are wild to worke our saluation with feare and trem­blinge.

2. As for predestination which is al­mightie God his election, foresight, purpo­se and decree of his deare children, as alsoe his other actes touchinge their vocation, inspiration, illustration and illumination of them, and consequentlie their iustification, and last of all their glorification, wee doe not denie but it ought to be reuerenced, and embraced of all men with tremblinge, feare [Page 188] & dreadfull humilitie; but that wee should not cast our selues with headlonge fall into any precipitat madnes, and presumptuous malipartnes; for this hath bene the gulfe, wherein manie proude persons, aswell at this tyme, as before haue by godes iust iud­gment perished: groundinge thereon most execrable heresies, and damnable blasphe­mies against godes mercie, good life, free will, humble behauiour and religious chris­tian modestie.Rom. 8. S. Paule hath these wordes of predestination, whome he hath forkno­wen, he hath also predestinated to be made conformable to the Image of his sonne, that he might be the first borne in many bre­thren, and whome he hath predestinated, them also he hath called, and whome he hath called, them also he hath iustified, and whome he hath iustified, them alsoe he hath glorified. S. Augustine answereth those that are curious of Gods fore-knowledge and decree, who saith. Si quaeras &c. If any man will aske wherfore God doth make choise more of this man, then of that man, lett him search godes inscrutable and vn­searcheable iudgment, and in that search lett him take heede of a headlonge fall. It is true that God hath elected his people before the constitution of the world,Rom. 8. accordinge to the Apostle, [...]he. 1. but he said afterwardes that they should be holie and imaculate in his sight in charitie: for in godes predestination are [Page 189] implied and inuolued, good life and works of mercie done by godes grace; It is an in­fallible and theologicall rule, when God ordaines any end, he ordaines meanes without which wee cannot come to that end, as God hath ordained his glorie to be the end of man, soe he ordained grace, and the works done by that grace, to be the meanes to obtayne it.

3. If a k [...]nge will make any of his noble­men gouernour or deputie of any prouince or kingdome, it must be vnderstood that he must obserue iustice, although it be not ex­pressed in his pattent: if God doth predesti­nate vs, it must be vnderstood that he should giue vs his grace wherby wee should be iust, and worke by that grace and our ende­uours, our iustification, & therfore S. Peter;1. Pet. 1. saith. Fratres magis satagite vt per bona opera certam vestram vocationem & electionem faciatis &c. Wherfore brethren, labour the more that by good works you may make sure your vocation and election, for in doinge these thinges you shall not sinne at any tyme. Was not S. Iohn saued by his inno­cencie, and Peter also saued by his pennaun­ce, for the end of man was neuer ordained without wayes or meanes to come to the said end; And therfore you must not saie God hath ordained my end, and I will not endeuour my selfe to come to that end o­therwise you take awaie the one halfe of [Page 190] predestination, that is to say, the waie and meanes appointed for the same. And ther­fore S. Gregorie saith.Greg 1. Dialog. & ponitur d. 23. q. 4. 2. Ipsa perennis regni praedestinatio &c That euerlastinge and end­les predestination of godes perpetuall kingdome, so it is of the omnipotent God disposed and determined, that vnto the same the electe may approache by their owne labour, that they maye aske by their desertes that which the omnipotent God before the world, was disposed to giue, if you will not goe to hell, take away your sinnes and amend your wicked life, and thither you shall not goe, otherwise, ve im­pis à malo, woe be vnto the sinfull through his wickednes, and confusion be vnto him for his iniquitie.

4. Neither ought wee to saie, almightie God knoweth all thinges to come, & whe­ther I shalbe saued, therfore I ought not to labour my selfe for my saluation. God knoweth that this daie you shal dyne, ther­fore you ought not to prouide for dinner. God knoueth that you shalbe cured of your disease, therfore you ought not to prouide any medecine for your cure, God also knou­eth that the kinge shall haue the victorie a­gainst his enemies, that the husband shall haue a good haruest of corne, that the mari­ner shall ariue safe in Spaine, that Christ should escape the bloudy handes of He­rod, therfore neither the kinge should le­uie [Page 191] an armie, nor the husband man sowe the seede or till the grounde: euen so the meanes are to be vsed to purchase the vic­torie, and to fill the barne with corne, and to ariue safely in Spaine, and to be secure from Herod. Vnto this agree the holy scrip­tures, that predestination and godes fore-knowledge, takes not away mans free will and endeuours. Deus ab initio constituit homi­minem & reliquit eum in manu consilij &c. Eccl. 5. God from the beginninge made man and lefte him at his owne choyce. He hath putt be­fore vs his precepts and comaundements, if we will keepe the comaundements they will keepe and preserue vs; he hath putt before vs fire & water, vnto which of them we list we may stretch forth our arme, for before vs he hath placed both good & euill, life and death, of any of which man may take his owne choyce.

5. S. Paule was predestinated, yet spa­reth not to say. Castigo corpus meum &c. I chastice my bodie and I bringe the fleshe in seruitude to the spiritt, least that preachinge to others I should become reprobate my selfe, therfore wee may see, that our owne good endeuours, which godes holie grace doth worke with vs, are not excluded from our election, but those workes are both the meanes, and effects thereof, and therfore it is a desperate follie, and a great signe of re­probate and damnable persons to saie, if I [Page 192] be predestinated, doe what I will I shalbe saued. Did not Christ promise and assure his disciples of the cominge of the holie ghoast, notwithstandinge did not those dis­ciples with the deuout weomen and the blessed Virgin, continewe together in pray­ers and fastinge, disposinge themselues to receaue the same?Actor. 1. Neither in their prayers or fastinge did they misdoubt the cominge of the holie ghoast, accordinge as our Sa­uiour promised the same, notwithstandin­ge they knewe that they ought to prepare themselues to be cleane vessells fitt for the receipt thereof. Yf the Pope should pro­mise vnto you to fill your vessell full of Bal­me or Chrisme, which are most pretious liquores, if you will bringe an vnclean ves­sell vnto him, he will not giue vnto you what was promised, for in his promise was included that you should bringe a fitt and cleane vessell to receaue the same. Soe Christ notwithstandinge he promised to fill their consciences, vnderstandinge, me­morie, and will with the balme of the ho­ly ghoast, yet the Apostles ought to haue their consciences and their soules withall the powers thereof, cleane and voide of all filth of sinne and wickednes to receaue the same, for such as are predestinated are writ­ten in a white paper in golden lettres as S. Vincentius saith: neither only the persons soe predestinated are written there, but also [Page 193] the works and meanes by which they are saued and predestinated, videlicet that such people shalbe baptized, that they shalbe mercifull, patient, chaste, godlie and pe­nitent: euen soe such as are damned are written in a blacke parchement, not only the person but their works, by which they be damned and reprobate, that is to say, that he is cruell, leacherous, impenitent, proude, couetous. &c.

Whether the holie scriptures be for protestantes, and not for papistes, and whether we relie vpon Traditions, not warranted by holy Scripure. CHAPTER I.

1. S. Cyrill doth answere this ob­iection saying.Epist. 28. Omnes haeretici de scriptura diuinitus inspirata, sui colligunt erroris occasionem: all heretiques do founde their errors vpon the Scriptures which were infused by God, which wordes were pronounced in the 7. generall councell, and are inserted in the councell of Calcedon. S. Augustine also doth confirme the same saying.Aug. trac. 18. in lo [...]. Non aliunde natas esse haereses, & quaedam dogmata per­uersitatis illaquentia animas, & in profundum praecipitantia nisi cum scripturae bonae intelligan­tur [Page 194] non bene, & quod in eis non bene intelligitur, etiam temerè & audacter asseritur: heresies and other peruerse opinions, infectinge and in­tanglinge our soules, euen to the deepe pitt of confusion, doe springe of noe other roote then when good scriptures are ill vnder­stoode, and the badd vnderstandinge ther­of, is bouldly and rashlie applied. S. Am­brose doth likewise declare the same, say­inge.Ambr. 3. ad Titū. S. Hil. in lib. ad Const. Haeretici per verba legis, legem impugnant. by the wordes of the lawe it selfe, the he­retiques doe impugne the lawe. S. Hillarius also saith. Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat, mentiatur, there is noe heretique that doth not alleadge falsy the scriptures, for his blasphemies. Also he saith, de intelli­gētia heresis sit, Lib. 20. de Trinit. non de scriptura, sensus non sermo fiat crimen: heresie is of the vnderstāding, not of the scripture, the fault is in the sense, and not in the word,Hiero ad Lucif. vnto which agreeth S. Hie­rom. Neque sibi blandiantur &c. Lett them not flatter themselues, if they alleadge or affirme any thinge of the scriptures, when euen the deuill hath alleadged the scriptures for his purpose. The scriptures saith he, doe not consiste in readinge of them, but in vn­derstandinge of them. Origines also decla­reth the same,Orig hom 9. in Exo saying. Non rarò &c. Somti­mes the diuill doth wreast godes wordes from many, for that there is nothinge soe holie but the enemie of mankinde, doth a­buse [Page 195] the same to the destruction of man. Tertulian also saith, de scripturis agebant, De pref­ [...]cript. her. de sciptu [...]is suadebant &c. They pleade the scriptures, they persuade the scriptures, they inculcate the scriptures, vnto this they mo­ue some at the first dashe, they wearie the stronge, they cōnfound the weake, and men of indifferent iudgment they dismisse with scrupules. Thus far Tertulian: soe the Arian heresie, the Macedonian, the Nestorian, Eu­tichian, and all other old heresies, would allowe nothinge but scripture: and last of all, these newe phantasticall heresies, doe grounde all their turbulent spirittes, and singuler, maleperte, and headie deuises, vpon holie scriptures.

2. For example, Luther in his first booke against Z [...]uinglius saith that amoungest Zu­ingilans, the Zuinglians themselues con­cerninge these 5. wordes there arose tenn seuerall sects of different religion I meane,270. sects of heresies in this time. Lib de here. fa­bulis. hoc est enim corpus meum. Stanislaus Rescius hath deuided the hereticall sects of this ty­me into two hundred and 70. different he­resies, euerie one alleadginge scripture for his owne fancie. Theodorus did reckon 76. heresies in his owne tyme.Aug. lib. de heres. S. Augustine also did reckon 88. heresies vnto his owne tyme. And vnto Luther his tyme there were 290 sortes of heresies, all which did alleadge scriptures. Yea was there euer any heresie that did alleadge more scriptures for [Page 196] herselfe, then that of the Arians; did not the Iewes alleadge scriptures against Christ, that he should not be holden for a Prophett? saying.Iohn. 7. Scrutate scripturas, & vide quia a Gali­lea propheta non surgit, search the scriptures, saie they, and behould that a prophett doth not arise from Galile: and by scripture they did endeuour to proue that he was worthie of deathe.Iohn. 19. Wee haue a law say they, and by our lawe he ought to die, because he made himselfe the sonne of God. Did not Iulian the apostate alleadge scripture as S. Cyrill saithe, lib 10. in Iulianum for visi­tinge Martyrs Reliques, alleadginge that place of S. Mathewe 23. that the Scribes, Pharisies, and Hipocritts are like to white monuments, and they ought not to visitt them &c. Also he alleadged many places of scripture as Math. 5. Ro. 12.1. Cor. 6. Math. 10. against the christians for repininge a­gainst him for takinge away their goodes, but to beare all tyrannicall oppressions pa­tientlie. Did not Osiander a cheefe secretarie alleadge 20. different opinions touchinge the article of Iustification▪ and at last he ci­ted his owne opinion, contrarie to them all?

3. Of all these sectes it is saide. Obscurum est insipiens cor eorum, dicentes se esse patientes, stulti facti sunt. Their foolish hearte is dark­ned, sayinge themselues to be wise, but they be made fooles; for heretiques can [Page 197] neuer haue the knowledge of the scriptures. In male [...]olam animam non introibit sapientia, Sap. cap. 1 nec habitabit corpore subdito peccatis, true knowledge shall not enter into a wicked soule, nor lodge in a bodie subiect to sinne. Therfore the prophett saithe. Discam in via immaculata: I will learne in an vnspotted waie, and when heretiques through pride, and malice, haue most maliciouslie, oppo­sed thēselues against the catholique church, the piller, and foundation of all trueth, and haue sought by all wicked and malicious meanes to deface the same, wee must not thinke they haue had any true knowledge or perfect wisdome, for if once a founda­tion of a house or a rocke (vpon which are builded manie chambers) do fall, all those chambers cannot stand vpp: the catholique church is the firme rocke, vpon which the faithe of euerie christian is builded, if he once fall from the church he hath no faith, nor any vnderstandinge of the scriptures, and therfore S. Augustine saith, he would not haue beleeued the ghospelll, without the authoritie of the church, which beinge inspired by the holie ghoast, hath taught thinges, which the scritures haue taught the contrarie: as that wee should not obser­ue the old lawe, nor obstaine from thinges suffocated or straungled and such like: for the letter saith S. Paule killeth,1. Cor. 3. but the spi­ritt quickneth. And as the letter in the old [Page 198] lawe, not trulie vnderstoode nor referred to Christ, did by occasion kill the carnall Iewe, so the letter of the newe testament, not truly taken nor expounded by the spi­ritte of Christe, which only is in his church, killeth the heretique, who also being car­nall, and voide of spiritt, gaineth nothinge by the scriptures, but rather taketh hurte by the same;Aug. to. 10. de tē ­pore & li. de Spiritu & litt. c 5. 6. 2. Pet. 3. 2. Tim. 3. as S. Augustine auoucheth, for in the newe testament (saith S. Peter) are certaine thinges hard to be vnderstoode, which the vnlearned, and vnstable depraue, as also they do the rest of the scriptures to their owne perdition: of whom S. Paule himselfe saith; alwaies learninge and neuer attayninge vnto the knowledge of the truth, men corrupte in mind, reprobate con­cerninge the faith, but they shall pros­per noe further, for their folly shalbe made manifest to all, and as Iames and Mambres resisted Moyses, soe they alsoe resiste the truethe.

4. If Daniell, after that God had reuealed vnto him thinges to come, concerninge the militant church, saith. Ego audiui & non intellexi, I haue heard, but I vnderstood not, the Angell said vnto Daniell, vade quia clausi sunt, signatique sermones vsque ad prae­finitum tempus: Goe your wayes for these speeches are shutt vpp and sealed vntill the time appointed, if soe great a Prophett heard and vnderstoode not what he heard, [Page 199] what will heretiques and wicked arogant presumptuous people, make glosses vpon euerie [...]illable of holie scripture?Aug. Con. ep. c. 4. Wherfore S. Augustine saith. Sacra scriptura &c. The holie scripture are not knowen to the proude, nor manifest, or playne to boyes; in the begining therof it is easie, but when you enter into it, it is loftie and couered with misteries, and I was not of that capa­citie that I might intermedle therin.Aug. lib. de vtil. cred. c. 7. And in another place, he perswaded a yonge man learned in humanitie, and Philosophie and other liberall sciences, that he should not ras [...]lie reade holie scriptures, sayinge to set vpon Maurus a Comedian, or Terēce, because thou hast noe skill in poetrie, thou darest not without a master, and to vnder­stand him beinge a comon poett thou sear­chest the commentaries of Asper, Cornutus, Donatus, and infinitte others: and darest thou without a guide, or iudge venture v­pon holie scripture? which as S. Paule spea­keth, in [...]js qui pereunt velatum est, 2. Cor. 4. in them that perishe is hidd, in quibus Deus huius seculi ex­caecauit sensum incredulorum, in whome the God of this worlde hath blinded the myn­des of the infidles, that the illumination of the ghospell of the glorie of Christe, might not shine in them, and as S. Iohn saith,Ioh. 1. the light shined in darcknes, and the darcknes did not comprehende it, the here­tiques hauinge not the light of Christes [Page 200] spiritt which is giuen to the church, not true humilitie by which they should obeie the same, cannot haue the shininge light of Christ his ghospell, nor the true vnder­standinge thereof. Credite & intelligetis, saith the Prophett, beleue the church and you shall vnderstād the scriptures,Esa. 7. vnto whom almightie God hath giuen the true inter­pretation thereof, and to noe particuler spiritt.

5. S. Hierom beinge soe well learned as he was, and furnished with the knowledge of all the tongues, did stumble in many thinges,Lib. 1. de Doctr. chr. c. 6. for he sweateth in explayninge the prophetts: the same difficultie S. Augustine had as he himselfe declares, when he would expounde that place of scripture of the sinne against the holie ghoast, and when he alle­adged many places, he was not satisfied in them: all so he saith that many obscure pla­ces be in the scriptures, almightie God or­dayninge the same, to abate the pride and arrogancie of man, and to submitt his pri­uate spiritt, to the vniuersall spiritt of Christ his church, & therfore Tertul. saith. Fides te saluum fecit, non exercitatio scripturae, it is thy faith that saueth thee and not the readinge, or exercise of scriptures, the misteries wher­of are hidden from the wicked, for they be like Margarittes, and pretious stones, and which ought not to be giuen to swine, noe more ought they to be common to euerie [Page 201] one, and as a holy man saith. Non intelligendi viuacitas, sed credendi simplicitas te saluum fecit: it is not the quicknes of vnderstandinge, but simplicitie of beleeuinge that shall saue thee. Omnis prophetia (saith S. Hierom) in Ezech 45. prophetts are obscure, what the disciples doe heare inwardlie, the comon people knowes not what is said in them: and accordinge to this the prophett saith, tenebrosa aqua in nubibus aeris; obscure water in the cloudes of the aier, the ordinarie gloss in that place hath, obscura doctrinae in prophe­tis, the prophets are full of darke, and diffi­cult doctrine.

6. Was not the Eunuch Threasurer to the Queene of Ethyopia, exercised in the scripture, and yet he confessed he could not vnderstand them? Act 8. Did not Christe interpreate the scriptures to the Iewes and his disciples Luc. vlt?Act. 8. Luc. vlt. S. Iohn Chrisostom vpon that place, scrutamini scripturas. Chris­tus, saith he, Iudeos &c: Christe did not referr the Iewes vnto the bare, and naked readin­ge the scriptures, but vnto the diligent e­xamination and inuestigation thereof. S. Hierō saith,Lib. 1. praef com­ment. in epist. ad Alga. q. 2. that all the Epistles of S. Paule to the Romaines be verie obscure and intri­cate. Luther himselfe vpon the Psalme 88. Thronus eius sicut dies caeli: his throane is like the daie of heauen saith; I would haue noe man to presume in my behalfe, that I can vnderstand the Psalmes in their lawfull [Page 202] sense, which was neuer performed of anie, though neuer soe learned or soe holie, for the scriptures must be considered, either lit­teralie in themselues, or accordinge to their methode and sense, for in themselues they speake, and containe things supernaturall and misticall, which are hidden from the capacitie of the vulgar sorte: or if they should be considered accordinge to their methode or sense, they should be deuided into foures kindes of senses, & vnderstan­dinge as, sensus Anagogicus which is called the celestiall sense,The scrip­ture hath 4 senses or vnderstanding. Allegoricus which is the spirituall sense, Tropologicus which is the morall sense, and Historicus which is the litterall sense. Therfore the prophett cried out vnto God sayinge, da mihi intellec­tum &c. giue me vnderstandinge and I will searche into thy lawe; faciem tuam illumina super seruum tuum Domine. Illuminate my vnderstandinge with thy grace ô Lord: that I may vnderstand thy word; sacrae scripturae (saith Hylarius) non in legendo sed intelligen­do, Lib. ad Constan. non in praeuaricatione sed in charitate: the holy scriptures doe not consiste in readinge of them, but in the true sense and meaning of them, not in corruptinge or in preuari­cation of them, but in the charitable inter­pretation of them. And when S. Augustine did see the manifest and false applyinge of them by the Pellagiās, he did appeale to the Bishopes both of the east and weast.

[Page 203]7. Caluine saith of the protestantes that they would haue the scriptures to patroni­ze and support their errours, sayinge.In praefat. ad lectores ex Phyco. Ibi quid non [...]nuertunt, quid non deprauant, what is there but they peruert and depraue?Lutherus in hist. Sa­crament. foll. 22. Lu­ther would not admitt any translation of scripture but his owne translation: noe more would Zuinglius his aduersarie.Zuingl. to. [...]2. resp. ad Luth. Lu­ther was offended with the printer that did send him Zuinglius his translation, who would not once peruse it, and so Zuinglius with Luther. Kinge Henry the 8. after he made himselfe head of the Church, he cau­sed the scriptures to be translated into En­glish, which afterwards he suppressed and inhibited.Fox. in Henri. 8. in fine, hist. Afterwardes he caused another translation to be made by the authoritie of the parlament Anno regni sui 34. and pro­claymed vnder paine of death, that noe o­ther translation should be vsed but that, and this he did to mantayne his opinion. Also when his children, kinge Edward and Eli­zabeth came to the Crowne and held con­trarie opinions, they caused contrarie tran­slations to be published.Fox. ibid. Vulgar transla­tions of scriptures profitts nothinge, vnlesse wee knowe the true sense of them, & as for the true sense, the protestantes giue vs no rule at all for the same. For in England they cannott iudge of the controuersie of reli­gion by the scriptures, because they are boūd by their [...]awes to beleue according to the [Page 204] will and decree of the parleament howse and of the kinge. And in other protestant countries, where the parleament or the wil of a prince is not of force, there are so ma­ny sects and heresies, as they cannot be re­claymed, euerie one wreasting the scriptu­res, to his owne priuate, and fantasticall o­pinions; for the Protestants, doe not care for the vulgare translation: vnles they may peruert the sense thereof, according to their owne turbulent braines.

8. Neither is there any people, that doe reuerence, and honor the scriptures more then those of the Catholick religion. Which as S. Paule saith,2. Cor. 4. doth renounce the adulte­rating of the word of God, wicked construc­tions, deceitfull interpretations, and sinister application thereof, & which is common to heretiques (as Luther affirmeth) that the roote of all heresies hath bene the scrip­tures, yea he added that the scriptures ought to be called the booke of heretiques. There is neither iott, nor sillable in the scripture, but the catholique church doth imbrace, & allowe the same as written, and sett downe by the holie ghoast; and although the priua­te spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall, yet the whole catholique church hath recea­ued them; & hath taken awaie that doubte. Touchinge the bookes of the old testament videlicet Iudith, Tobyas, the booke of wis­dome, [Page 205] Ecclesiastes, the two first bookes of the Machabees, and of Baruch, as alsoe of the newe, as the Apocalips, the Epistle of S. Paul to the Hebreues, the Epistle of S. Iames, the 2. of S. Peter, the 2. and 3. of S. Iohn, and therfore the heretiques of this time doe not allowe those, for that some in tymes paste haue doubted thereof. Did not S. Tho: doubt also of Christs resurrection, and ther­fore ought he or wee doubt thereof still, Christ hauing manifested his scarres and his woundes vnto him? Euen soe though some learned men haue doubted of those bookes, yet by the vniuersall consent of the church these bookes were made knowen to be Ca­nonical scripture. As concerninge the booke of Iudith, the councell of Carthage vnder Aurelius Bishopp thereof, Innocentius the first, Ge [...]asius with 70. Bishoppes, the coun­cell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall, as also of the booke of Tobie, Ecclesiastes, and wis­dome. As for the two bookes of Machabes, the Canons of the Apostles (the author whereof is said to be S. Clemēt) in the ende thereof the two bookes of the Macha­bees, are inserted as Canonicall, those two bookes are confirmed by Innocentius the first and by the councell of Carthage, and confirmed by the 6. Generall councell, in such like manner the said 2. bookes are cō ­firmed, both by the two generall councells, [Page 206] of Florence,Aug. li. 18 de ciuit. Dei c. 16. con. Gaud. epist. lib. 2. cap. 23. and Trentt, and as S. Augusti­ne saith, that the Churche and not the Iewes, doth allowe the Machabees for ca­nonicall: and not onlie S. Augustine, doth produce wittnesse out of them, but also Ire­neus, Tertul. Cyprian. Chrysost. and others, soe as to doubte of these bookes, is rather the infidelitie of the Iewes, then the faith of the Christians, especially when the Church hath once decreede the same, and soe are all the rest of the said bookes made Canonicall by the Church, and by her de­termination, which is of greater force to allowe, or disalowe of them (as also of the true interpretation of them) then all the priuate spirittes in the world, vnto whome all priuate mens iudgment ought to submit themselues. Basill the greate, and S. Grego­rie: Naz. being the cheefest diuines amoun­gest the Grecians, and hauinge cast awaie all other bookes, they recollected themsel­ues, to studie the holie scriptures, the true meaninge and interpretation thereof, as Ruffinus testifieth,Ruff. lib 2. cap 9. in Eccl hist. they gathered out of the authoritie and comentaries of their pre­decessors, & not of their owne priuate pre­sumption or proper imagination.

Gal 2. Aug. lib. 28 in Faust. c. 4.9. Did not S. Paule beinge an Apostle, before he preached the Ghospell, goe vpp to Hierusalem, that he might confer with S. Peter,Lucc. 22. Iames, and Iohn, and especiallie with Peter touching the preaching and ex­poundinge [Page 207] of the Ghospell, for that our Sa­uiour did praie particulerlie for S. Peter, that he should not faile in his faith; vnto whome he promised the assistance of his ho­lie spiritt? If this soe great a doctor beinge illuminated by Christe, and receauinge his ghospell frō him, did neuerthelesse conferr the same with S. Peter, the foundation of the ecclesiasticall Hierarchy, the Pastor of Christs sheepe, the captaine of his armie, the sonne that shineth in this hemispher of chri­stendome, and heade of the misticall bodie of Christe, which is his church, how much ought others to doe the like, which haue not so much securitie, nor soe good a war­rant to be fauored and inspired of God, as he had? Howe can wee thinke or beleeue, that heretiques can vnderstand the scriptu­res, who haue not the spiritt of God to instruct them in the knowledge thereof? For as no member of the bodie, hath the spiritt of the bodie, vnlesse it be vnited and ioyned to the bodie; soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof, that is separated frō the same. Wherevpon S. Augustine saith; nihil magis debet christianus formidare &c. there is nothinge that a christian ought to feare more,Aug trac. [...]7. in Iohn. then to be separated from the bodie of Christe, for if he be separated and disunited from the bodie of the church: he is not a member thereof, and if he be not a [Page 208] member of the same, he is not quickned by her spiritt, and whosoeuer hath not the spi­ritt of Christe, as the Apostle saith, he is not his, it is the spiritt that quickneth, the flesh auaileth nothinge. Therfore you beinge not in the Church, vnto whome the spi­ritt of God is promised, to direct her in all trueth, and to guide her from all errors and heresies, wee ought not to beleue that you haue the knowledge of the scriptures, or the true vnderstandinge or interpretation thereof, for it cannot stande with any rea­son or rule, that this spiritt of trueth can be in turbulent mindes, or malicious heades, as hetiquees be,Esa. 66. qui non requiescit nisi super humilem, & mansuetum & trementem sermones suos: neuer resteth, but vpon the humble, and meeke, and tremblinge at his wordes and speeches.

Whether euery man ought to be iudge of the scrip­ture, and to rely altogether vpon his owne iudgment touching the interpretation ther­of, being inspired by the holly ghoast concer­ning the same. CHAPTER V.

1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin, for that saith he, councells, fathers, and [Page 209] popes be men. And the scripture auerreth, all men to be lyeares, and so no man can be assured his faith to be certaine and infal­lible. Wherto I answer, that no priuat man can be assured of the certitude of an infalli­ble faith, and therfore nott of the good spiritt, rather then of the badde, by whose suggestiō many are intoxicated with dange­rous and damnable opinions, for according to the Apostle.2. Corint. Sathan often times transfi­gureth himselfe into an Angell of light, and the fore the holy scripture willeth vs,1. Ioh. 4. Th 4. to be very carefull in discerning of the spi­ritts, and nott to beleue euery spiritt, for it is the holy catholicke church that wee ought to beleue and obey,1. Tim. 3. which the scrip­ture beareth wittnesse to be the piller and firmament of trueth: but it giueth no cer­titude or euidence of any priuat spiritt, or pecular iudgment of any one in particuler, and therfore the holy councell saith. It see­meth good to the holy ghost and to vs,Act. 15. which holy ghoast is said to be nott with euerie particuler man, but with the church in generall, and with those that haue charge and direction therof. Ero vobiscum vsque ad consummationem seculi, euen to the consum­matiō of the world.Matt. 28. And vnto S. Peter & his successors is said. I haue praid for you that your faith may not fayle;Luc. 22. and seeing this pri­uiledg is giuen to S. Peter for the good of the church, as the first and cheefe pastor [Page 210] therof vnder Christ, and to no other in par­ticuler, as long as the church shall conti­newe, the praiers and intercession of Christ shal not be frustrated. And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded, for that one priest for the time being, & one iudg for the time being, vnder Christ, is not regarded. For which way, saith he, can heresies be preuented that they spring nott, or being sprong already, that they be nott extended or encreased, wher there are so many masters as disciples, & so many iudges as barristers? And for this cause S. Hierom saith against Iouinian, a­moungest 12. one is chosen, that a cheef being ordained, occasion of scisme should be taken away.

2. The tables of both the testaments re­ferred vs ouer to no particuler iudgment, but altogether to the small decree and arbi­trement of the high priest,Deut. 17. as it is saied. If there be any hard or doubtfull iudgment a­mongest you, goe to the priest of the Leui­ticall stocke, and to the iudge that shall be ordained for that time, and he shall enforme you of the trueth. Whose lippes, according to Malachias,Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes: if he will not hearken vn­to the Church,Matt. 18. lett him be vnto you an ethnick and a publican. And in the newe testament our Sauiour appointed one pastor [Page 211] aboue the rest, vnto which he hath com­mitted the feeding of his flocke, which should haue beene friuolous if the flocke would nott receaue food from him;Ephes. 4. After­wards he ordained pastors and doctors in his church which should be also a friuolous ordinance, if euerie one should be a proper pastor and doctor to him self. And although councells, fathers, and popes are men, so the testimonies of the scriptures may also be taxed with the imputation of humane errors: so were the Apostles and prophets men also, yett wee ought to beleue them because the holly ghost was not a lyar that spake in them; And so the ecclesiasticall councells, fathers, and popes being law­fully assembled together and assisted by the holly ghoast,Matt. 28. which in such a case is pro­mised vnto them, did not erre.

3. Another obiection they bring,Ioan. 14. say­ing S. Peter was nott promised vnto the Church to direct the same, butt the holly Ghost which should direct and instruct all the Apostles, and nott S, Peeter. I answer that God promised the holie ghoast as an inuisible and internall doctor and director. S. Peter his visible and externall doctor he left in his church. And therfore S. Augu­stine saith,Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place, is though him self also would nott [Page 212] be with the same, for he auowtched he would nott leaue them orphanes, but would come vnto them.

4. And althoughe the holy ghoast was promised to instruct the Church in all trueth, yett not without the Father and the sonne for their externall worcks, are in­diuisible: for there is but one indiuisible substance, and because the Church is a visi­ble body, so it ought to haue a visible viccar vnder Christ the inuisible head therof. And therfore he saide vnto S. Peter Ioh. 11. Si­mon of Iohn, louest thou me more then these, feed my lambes, which he repeated thrise, first commending vnto him his lam­bes, afterwards his litle ones, the third time his sheepe, and so expoundeth. S. Ambrose in cap. vlt. Luc.

5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him, that the keyes of the kingdome of hea­uen, should be also giuen vnto him, is ac­complished and performed in the 21. of. S. Iohn, feed my sheep, of whom he is actually made the generall pastor and viccar.

6. And although the rest of the Apost­les were lightes and priests, and had au­thoritie also in the 20. of S. Iohn, yet theirs was extraordinary which should end with them selues, and whatsoeuer authority they had, was by the sacraments by which they [Page 213] remitted sinne. S. Peter had authoritie to bind and loose immediatly, and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist. 19. q. 1. art. 3. and so he maketh a distinction of the two powers videl of order, and iurisdiction, the first was equally giuen to all the Apostles. Iohn. 20. and consequently to all priests, but the se­cōd power was principally giuē to S. Peeter, and from him to be deriued vnto the rest of the Apostles.

How heretiques would faine take awaie all tradition, alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me, teachinge for doctrine mens precepts. CHAPTER III.

1. THis is it saith S. Augustine that all heretiques doe bragge of,Lib contr. Maximū. if I should aunswere all such trif­les, I should neuer make an en­de saith he, soe as he would not aunswere to this place, for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures. But to those wordes of our Sauiour, S. Basill doth aunswere, saying. Nihil aliud ijs recepi verbis intelligi, Bas. in Ethicis. quam quod humanis traditionibus ad mandatum Dei reprobandum, obsequendum non sit, that nothinge else is meante by those wordes, [Page 214] then that wee ought not obey such traditi­ons as are repugnant to Godes lawes; as many obseruations of the Iewes, and alsoe of the pharisies were then, and the like tradi­tions of heretiques are nowe: yet we ought to obey the custome of the church, other­wise wee should be counted by the wor­des of Christe, as Ethnicks and Publicans. But the traditions deliuered to vs by the pastors and fathers thereof, which are the foundation of our faith, and which are not repugnant to Godes precepts, nor to his lawes, or scriptures, but doe rather confir­me the same, are not meant by those wor­des: for Godes worde doth not consiste onlie of the scripture,Vppon what oc­casion he­raesie did growe. but also of tradition, for such as were old heretiques did not gainsaie the written word, but because they did not beleue the tradition of the church, and the definition thereof, they were soe counted, and accursed.

2. That the sonne is of the same subs­tance with the father, the catholique fathers haue defined by godes word: but because the heretiques did not finde the same writ­ten, they would not beleue the church, which did grant it was nor written, but de­liuered by tradition. Soe as you may see the difference betwixt the heretique, and the catholique. Felix Pontifex, writinge to Benignum 130. yeares before the councell of Nyce saith, that it was an Apostolicall tra­dition, [Page 215] that the sonne was of one substance with the father, and that the holie Ghoast is to be adored, as the father and the sonne, and that he is of the same substance with the father; and when the same heretiques did aske where it was written, the church did answere them, that it was deliuered, vnto them by tradition which two pointes continued afterwardes by the 2. councell of Nyce and Constinople.Articles of faith by tradi­tions. Also in the coun­cell of Ephesus, that the blessed Virgin Ma­rie should be called the mother of God. In the councell of chalcedon, that there are two natures in Christe. In the 3. councell of Constantinople, that there are in him two wills, and two operations. In the second councell of Nyce against heretiques, that the church should vse Images. In the gene­rall councell of florence, that the holy ghoast proceedeth from the father, and the sonne; And when heretiques did relie all vpon the scripture, the catholique fathers did conuin­ce their interpretation of scriptures, by tra­dition of the successiue doctors and fathers in all ages. The tradition also that easter daye should be obserued vpon the sondaie next after vnto the 14. daie of the new Moone (as some doe write) S. Peter and S. Paule ordained; so as in all pointes of doc­trine wee recurr to the tradition of our an­cestors: and when you teache that all thinges are [...]on by necessitie, & not by the free will [Page 216] of man, wee recurr vnto the successiue age, and wee find out, that the first author was Symon magnus, next vnto him was Marcion, next vnto Marcion, was Manichaeus, next vnto him, was Petrus Adelhardus. Next vnto him, was Iohn Wicklief. Next after whome followed your great master Mar­tyne Luther: so that we find in all antiqui­tie of tymes, that this doctrine was detested by the holy doctors, that liued in those ages.

3. Againe when you obiect vnto vs your tradition of your imputatiue iust­ice: where you say that our faith is impu­ted vnto vs by the iustice of Christ, as if it had bene our owne iustice, as also that eue­ry one vnder paine of damnation is bounde to beleue,Tradition of protes­tantes. and to be certaine that his sinnes be forgiuen him, & that he should not mis­trust his proper infirmitie therein; also that not any one is iustified, but he that beleues for certaine that he is iustified, and that his iustification and absolution of his sinnes, is effected by faith onlie, without any rela­tion to the Sacraments, and that euerie one is bound to beleue, that he is in the num­ber of those that are predestinated, and that by all infallible certitude he hath the guifte of perseuerance to be the true seruante of God vnto the last gaspe of his life: this and such like wee can not find in the scriptures, nor in the fathers, nor in the doctors of [Page 217] the churche, but rather the contrarie, and that which the holie catholique churche calles pennaunce,All things peruerted by the pro­testants. you call terror of consci­ence, and that which she calles Sacraments and sacrifice, you call it the Lords supper: wee search the fathers, and wee can finde noe such wordes, and although somtimes they make mention of the supper, yet more often doe they call the same a sacrifice. Did not S. Paule wish Timothy to keepe his de­positum & to auoide the prophane nouel­ties of voices and oppositions of false tear­med knowledge? For the scripture is not subiecte to loftie skill, or arrogant or pre­sumptuous mindes; who I pray hath grea­ter skill or knowledge and vnderstandinge of the scriptures then the deuilles, and yet it auaileth them nothinge, because their mindes are possessed with malice, and their hartes are emptie of charitie, soe as men doe not sinne so much by the ignorance of the vnderstanding, as by the malice of the will,Aug. de doctrina Christi, an. cap. 35. and accordinge to S. Augustine the summe & scope of all the scriptures is charity: who­soeuer saith he that seemes to vnderstād the scripture or any parcell thereof, soe that his vnderstandinge doth not edifie that knott I meane the loue of God and our neigbors, he hath not as yet vnderstoode the scrip­tures.

4. Now all your manner of administra­tion, and ministerie, is your owne tradition [Page 218] and inuention, without scripture or warrant of godes worde, but the traditions of the Apostles and ancients, and all the preceptes of holie churche, were comaūded to be kep­te, and they are not prescribed by man only, but are made by the holie ghoast; ioyninge with our pastors in the regimente of the faithfull,Luc. 2.37. Matt. 18. where Christe saith; he that heareth you, heareth me, and he that despiseth you, despiseth me, they are made by our mother the churche, which whosouer obeieth not, wee are warned to take him as a heathen.2. Cor. 3. S. Paule willed the people to keepe the decrees that were decreede by the Apostles and aun­cientes at Ierusalem, he commaunded the people to keepe the precepts of the Apostles. You are, saith he, written in our hartes, not written with Incke, but with the finger of the holy ghost. S. Paule wrote many thinges not vttered in any epistle, as some of the Apostles wrote the christian religion in the hartes of their hearers. Wherfore Ireneus saith,Iren. l. 3.4 what if the Apostles also had lefte noe scriptures, ought wee not to followe the order of the tradition, which was then deliuered vnto them, to whome they co­mitted the church, to the which many na­tions of those barbarous people that haue beleeued in Christe, doe consente without letter or inke, hauinge saluation written in in their hartes, and keepinge diligentlie the tradition of our elders, and soe S. Hier. saith [Page 219] cont. Heres. 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles, is not written in paper and Incke, but in the tables of the hearte: and this is in the church booke also, wherby & wherein shee keepeth faithfully all trueth in the hartes of those to whome the Apos­les did preach. And therfore S. Paule saith,2. Thes. 2.15. Brethren stande & hold the tradition which you haue learned, whether it be by worde or by epistle, not only the thinges written and sett downe in the hollye scriptures, but all other truethes and pointes of religion vttered by worde of mouthe, and deliuered and giuen by the Apostles to their schol­lers. And so S. Basil saith thus. I accompte it Apostolique tradition to continue firm­lie euen in vnwritten traditions: and to proue this he alleadgeth this place of saint Paule [...]n the same booke cap. 17. and saith, if wee once goe aboute to reiecte vnwritten customes, as thinges of no importance, wee shal ere wee beware endamadge the prin­cipall partes of our faith, and bringe the pre­achinge of the ghospell to a naked name, and so example of these necessarie traditiōs, he named the signe of the Crosse, prayinge towardes the easte, the wordes spoken at the eleuation or shewinge of the holy Eu­chariste, with diuers ceremonies vsed be­fore and after baptisme: with three immer­sions in the fonte: the wordes of abrenun­ciation [Page 220] and exorcismes of the partie that is to be baptised; and what scripture saith he taught these and such like? None trulie, all cominge by secret and silent traditions, &c. S. Hierome reckneth vpp diuers, such like traditions,Hieron. in dialogo. Lucife. c. 4. & epist. com. Luci 28. willinge men to attribuit to the Apostles, such customes as the Church hath receaued by Christians of diuers Countrie.

5. S. August. ad Genn, saith. Let vs hol­de faste those thinges that are not written, but are deliuered vnto vs, which beinge ge­nerally obserued in all places of the worlde, wee must thincke them to come from the Apostles, or from the generall councells, which oughte to be of greate authoritie in the churche of God, and whosoeuer will dispute, hereof ought to be counted of most insolent madnes. S. Hier. ad Luc. wee must obserue the traditions of our Ancestors. S. Paule comaunded vs to submitt our selues to our pastors and teachers. S. Augustine saith, wee learne by tradition that children in their infancie shoulde be baptized de gen. ad liter. 101. 23. Tradition caused him to be­leeue that the baptized of heretiques should not be rebaptized, by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie, and without this noe Arrian, noe Macedonian, noe Pelagian, noe Caluin will will yealde; Wee must vse tradition saith E­piph. for the scripture hath not all thinges, [Page 221] and therfore the Apostles deliuered certaine thinges by tradition. S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles, teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine, is by the apostolicall succession of Bishop­pes, but especially of the apostolicall church of Rome, declaring in the same place that there are manie barbarous people simple for learninge, but for constancie in the faith moste wise, which neuer had scriptures but learned onlie by tradition. Tert. lib de corn. reckoneth vpp a great number of christian obseruations or customes (as S. Cyprian in mannie places doth) whereof in fine he con­cludethe of such, and such, If thou require the rule of scriptures, thou shalt finde none, tradition shalbe alleadged, the author, custo­me the confirmer, and faith of the obseruer Orig. he mil. 5. proueth the same, Dyonisius Areopag. referreth the oblation and pray­inge for the death in the lyturgie or Masse, to an Apostolicall tradition. Soe doth Ter­tull. Aug. Chrys. Damasc. alleadge; Also wee mighte add that the scriptures themselues, euen all the bookes of the Byble, be giuen vs by tradition, else should wee not take them as they be indeede, for the infallible worde of God, noe more then the worcks of S. Ignat. S. Aug. S. Dion. and the like.

6. The true sense alsoe of the scriptures [Page 222] which Catholiques haue, and heretiques haue not, remayneth still in the Church by tradition, the Creede is an Apostolicall tra­dition. Ruff. in expo. simb. ad principium. Hier. Epist. 61. cap. 9. Ambr. ser. 38. Aug. de Simb. ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould, that the holie Ghost is God, & therfore Macedonius was condemned in the 2.Naz. lib. [...]. Theol. councell of Constantinople for an heretique, for that he denyed the same, be­cause in the scripture this name is not gi­uen vnto him, for in the scriptures, manny thinges are said to be such by Metaphors, which are not soe indeede, as that God is a sleepe, that he is angrie, that he is sorrye, al­though noe such thinge is in God, as alsoe manny thinges that are such and yet are not mentioned in the scriptures, God to be in­genitus, with manny such attributes, as Trinitie, parson, consubstantialitie hypostasis, vnto hypostatica, homousion, and because the Arrians did not yelde vnto the same, not findinge them in the scriptures they were in the councell of Nyce condemned for he­retiques. And althoughe the verie wordes be not in the scripture, yet they be collected of the sence of the scriptures. And soe S. Cyrill,Cyrill. l. 1. dialogorū de trinit. of that place of scripture: Ego sum qui sum, I am the same that is, doth gather, that the sonne is consubstantiall with the fa­ther, although the worde consubstantiall is not founde in the scriptures. So the catho­lique [Page 223] Church in all ages, out of the sense of the scripture, doth gather, that wee oughte to pray vnto Sainctes, to pray for the deade: that there is a Purgatorie, althoughe the ve­rie wordes themselues be not there; And when S. Paule did speake of the holy Eu­charist, he broughte noe scriptures to proue it; I haue receaued of our Lord, saith he, that I deliuered vnto you, he alleadged nothinge but tradition, which he had receaued from our Lorde, that a woman ought not teache in the Churche, that a womān ought to be couered, that the man oughte to be bare­headded, that the Bishoppe ought to be hus­band of one wife, he alleadginge nothinge but the custome, if any man would be cap­tious, or contentious, he did oppose against thē the custome of the Churche, saying, wee haue noe such custome, nor the Church of God, and whosoeuer despiseth these thin­ges, he doth not despise man but God. And therfore wee are referred by the holie scrip­tures to our auncestors, to aske know­ledge of them. Interroga patres tuos, Deut. 32. Eccles. 8. & di­cent tibi &c. aske thy Fathers, and they shall declare vnto thee, and thy auncestors,Eccles. 8. and they will tell thee. Non te praetereat narratio seniorum, ipsi enim &c. Omitt not to heare thine elders, for they haue learned of their parents, that of them you may learne vnder­standinge:Prou. 2 [...]. Non transgrediaris terminos anti­quos quos posuerunt parentes. Doe not you [Page 224] transgresse the old limittes which your pa­rēts haue prescribed? Are not the Rechabites praised for followinge the tradition and preceptes of Ionadab? Haec dicit Deus exerci­tuū, Hier. 35.18. pro eo quod obedistis praecepto Ionadab patris vestri &c. Thus saith the Lord of hoastes, because that you haue obeyed the precepte of Ionadab your father, and haue kepte all his commaundements, therfore the Lord of hoastes the God of Israell saith, there shall not faile one of the stirpe of Ionadab, the sonne of Rechab that shall stande in my presence.

7. In the dolfull and damnable debate and discorde that Martyne Luther, Caluine and others haue raised vp, by which they plunged themselues and the worlde into such an intricat laberinth of errors and here­sies, where shall the poore silly sheepe haue resolution of their doubts, but of their pa­rentes and pastors, which God hath placed in his churche to gouerne and directe his flocke, from all errors? shall not the children beleeue their fathers, and the sheepe their pastors? Wee must not only flie vnto the scriptures as S. Vincentius Lyrinensis saith,Vincent. 9. [...]eres. c. 1. but vnto traditiō of the catholique church, notwithstandinge saith he in that place, that the scriptures are of themselues sufficient, yet saith he because all men doe not con­ceaue the loftines of the scripture a like, but accordinge to euery mans phantasticall [Page 225] censure and humorous passion, as soe many heades, soe many mindes; for men as they be deuided in sects or factions, soe they de­uide the sense of the scriptures, Nouatianus, Photinus, Sabellius, Donatus, Arrius, Eunomius, Macedonius, Apollinaris, Priscilianus, Iouianus, and Pellagius, haue eche of them grounded their proper heresies vpon the scripture. Nan videas eos volare per singula quaeque sanctae legis volumina sacrae scripturae. You may see them flie ouer all the bookes of the holie lawe, both in publique and priuate, in their sermons, in their bookes, in their banquet­tes, in tauernes, in the streate, nothinge did they euer produce which was not shadow­ed by the scriptures, for they knewe verie well, that their errors coulde neuer be plea­sing vnto the people, without the scriptu­res, with which as with sweete water they sprinckle the same, euen as soure drincke is tēpered with sweet honny, so as when chil­dren drincke therof, hauinge once felte the sweetnes, they haue noe loathsomnes of it though neuer soe bitter; But the more scrip­ture they bring the more wee ought to feare them, saith S. Vincentius, and to shunne them: Magnopere curandum est in ipsa Ecclesia Catholica, vt id teneamus quod vbique, quod sem­per, quod ab omnibus creditum est. For in the catholique church, wee must alwayes be­ware, that wee keepe that which is belee­ued, alwayes, euerie where, and of euerie [Page 226] body: & haec est verè & propriè Catholica, which is properlie and trulie catholique. And in the 9. chapter he saith. Quo quisque religiosior est, eò promptius nouellis adinuentio­nibus contrariatur, the more vertuous, that a man is, the more prompte & ready he oppo­seth himselfe against newe inuentions: and soe he saith, our maister S. Stephen in his e­pistles to the Bishoppes of Affricke touching rebaptisinge of infants that were baptized by heretiques, nihil innouandum est nisi quod traditum est, Apud Cypri. li. 2. cap. 7. the good and religious man would haue vs children to inuente noe re­ligion, but what wee haue receaued of our fathers, and whose steppes he would haue vs to followe in all thinges.

8. This said author expoundinge, 1. Timoth. depositum custodi; keepe in depositum what I haue left in your custodie, the religion and the obseruation thereof, that I deliuered vnto you, shunninge prophane noueltie of voices; he doth not saye, shunn antiquitie, or ancientie, or continuance, but noueltie and innouation of thinges, nam si vitanda est nouitas, tenenda est antiquitas &c. For if wee oughte to auoide noueltie, wee shoulde im­brace antiquitie: if noueltie be a prophane thinge, antiquitie is a sacred thinge, keepe the depositum saith he, which is giuen vnto thee and to the whole church, to be kepte from theeues and enemies, least they should sowe cockell or darnell amoūgest the cleane [Page 227] wheate. The depositum which you haue re­ceaued, not which you haue inuented. The depositū, which is not coyned by thy witt, but deliuered by my doctrine. Not any mans priuate vsurpation, but the common, and vniuersall tradition: in which you are not the author, but the keeper: not the in­stitu [...]or, but the follower: not the mayster, but the disciple. The depositum, saith he, Catholicae fidei talentum, keepe the talent of the catholique religion, vnspotted,Exod. 36. inuio­lable, and vndefiled by you saith he, the ro­sarie of the spirituall tabernacle: Pretiosas di­uini dogmatis gēmas exculpe fideliter & comptè, Vincētius cap. 27. ado [...]a sapienter, adijce splendorem, gratiam & venustatem, do you garnish, turne faithfully, and adorne with the pretious Iewell of the diuine decree, doe you add therunto, splen­dor grace and beautie.

6. All this I haue alleadged out of Vin­centius Lyrinensis word, by word; for his whole booke against heresies hath noe o­ther obiecte but the tradition of our aunces­tors, by which he confuteth and conuinceth the prophane noueltie of heretiques, and their arrogant insolent ostentation of scrip­tures, vpon which they grounde all their hereticall cauillation, which as all our for­fathers before vs, soe wee after them doe finde by experience, that the interpretation and meaninge thereof as they doe produce them, is of greater difficultie, then the con­trouersie [Page 228] it selfe, the fathers did vrge them with a shorter way by askinge,Hil. 2. ad Const Aug. lib. [...] de trinita­te cap. 3. quid prius & posterius? what is first and laste? for that he­resie is grounded in noueltie, and euer co­meth after the Catholique trueth first plan­ted. And for that euerie heresie pretendeth his heresie to be auncient and from the A­postles, the fathers doe alleadge that this trueth muste not onlye be eldeste, but also must haue continewed from tyme to tyme, at the leaste with the greatest parte of Chri­stians.Tertul. li. aduers. prax. c. 20 And therfore Tertulian saith lib. De praescriptione: quod apud multos vnum inuenitur, non est erratum sed traditum, that wherin moste men doe agree vppon, it is not an erronious opinion, but a common tradi­tion. For the Church of God is a most liue­ly ghospell, for with the Apostles there was the Church of Christe before the ghos­pell was written, sith none of the Euan­gelists did write vntill 18. yeares after Christs assention. With Abraham Isaacke & Iacob was a true Churche in the faith of one creator and redeemer to come, when there was noe scripture,Moyses the first that wrot Euseb. li 9 c. 4 & li. 10 cap 3 praepara­tionis E­uangelicae. for Moyses was the first that comitted the word of God to inke and paper, hauinge written the same in the He­brewe tounge, which was the first that in­uented characters or letters as Eusebius doth wittnesse, &c euen by the testimony of prophane writers themselues, and haue taught the people beinge rude and igno­rante [Page 229] to vse them; Moyses beinge dead Cadmas in the daies of Iosue did firste in­uente greeke characters.

10. The holy scriptures doe testifie, as also prophane histories,Ioseph. 1. [...]pionem grammati­cam. Iosue c. 15 Iudic. 1. that learninge and philosophie came from the Phenicians, As­sirians, Chaldeans, and Aegipte vnto Greece, and the same doth Iosephus teach. The first vniuersitie that euer was, was Cariath So­pher in the lande of Canaan in Asiria, it was called the cittie of learninge, neere vnto the cittie of Hebron, longe after the Gretians begann to haue lettres and learninge: and Origines saith, none amoungest the Greci­ans did register or write any thinge of the actes or monuments of the Grecians before Homer, and Hesiodus, which were 400. yeares after Moyses, and if there were any thing written of the Assyrians, or of the Phenicians before Moyses, they did perishe, the holie scriptures by godes diuine proui­dence beinge reserued safe, and before any scripture there was the Church, for betwixt Moses and our first Father, was more then 2. thowsand yeares, in all which time there was noe lawe written, but the lawe of na­ture, the word of God which he signified vnto Adam, Noe, Abraham, or what other­wise he did inspire into the hartes of the Patriarches, by tradition onlye it came to the posteritie, and to Moyses himselfe, soe as tradition was before the scripture [Page 230] more then 2000. yeares; the lawe of grace, which was by a liuely voice deliuered by Christe to his Apostles, was not written by him, nor commaunded by him to be written, and therfore shall not the Chri­stians beleue the same, because he com­maunded not it should be writtē? or should the Christians which did beleue the Apost­les before the same lawe was written, be reputed fooles for beleeuinge the same before it was written? For our Sauiour did not say: Scribite Euangelium, sed praedicate Euangelium omni creaturae, write the ghospel, but preach the ghospel to all creatures, how many thowsandes be there in the worlde that cannot write nor read the scriptures, and yet shall they not beleue them deliue­red vnto them, by the tradition and prea­chinge of the church? sicut praedicauimus, sic credidistis, 1. Cor. 15. saith the Apostle, as wee haue preached, soe you haue beleued, he did not say as wee haue written.2. Tim 3. Tu vero, &c. Doe you abide in those thinges, that you haue learned, knowinge or whome you haue learned them,Act 15. 1. Cor. 11 soe it seemeth good to the holly ghoaste and vs, if any man be conten­tious, wee haue noe such custome. He did not obiect scripture but custome, and tra­dition,2. Thes. 2 Horm. in diacetis Cap 25. q. 1. therfore he said, state in side, stande fast to your faith and keepe the traditions. Therfore it is inserted in the Cannons of Hormista, prima salus est rectae fidei regulam [Page 231] custodire, & in constitutis patrum nullatenus deuiare; it is the beginning of our saluation to obserue and keepe the rule of right faith, and not to goe one steppe away from the decree and ordinance of our ancestors.

Certaine obiections answered against traditions, taken out of the first Chapter of S. Paule to the Galathians. CHAPTER III.

1. ALthough saith S. Paule, wee,Galat. 1. or an Angell from heauen e­uāgelize beside that which wee haue euangelized to you, be he anathema or accursed. This verie place is ci­ted by S. Athanasius in the defense and confirmation of traditions, sayinge. If any man will cite out of scriptures any texte a­gainste the decree or determinations of the churche and councells, let him be accursed, and although he alleadge all the scripture in the worlde against, that which alreadie wee haue receaued, wee must not beleeue him, for children, as Athanasius saith ought not to iudge of the decree of their parentes, vnles they would haue themselues to be bastardes.

2. Yet notwithstandinge wee must dis­tinguishe the wordes of S. Paule which may be vnderstoode two manner of wayes as S. [Page 232] Augustine hath vnderstoode the same, say­ing.Aug. trac 96 super Iohn. Aliud est euangelizare preterquam quod ac­cepistis, & aliud est euangelizare plusquam acce­pistis, euangelizare preterquam accepistis, est transgredi regulam fidei & recedere a via euan­geliij semel per Apostolos praedicata, for it is not all one to say to euangelize otherwise then you haue receaued, and to euangelize more then you haue receaued, for to euangelize otherwise thē you haue receaued, is to trans­gresse the rule and limittes of faith, and to departe from the decree of the Apostles, which is a detestable thinge: and therfore to euangelize more then you haue receaued is not S. Paules meaninge, otherwise he should be repugnante to himselfe, who desired to come to Thessalonica that he might supply what was defectiue and lac­kinge of other mens faith; For when the Apostles vttered these wordes from Ephe­sus to Galatia, the ghospells of the 4. E­uangelistes were not written, and specially the ghospell of S. Iohn. For it is not all a like the ghospell, and the writtinge of the ghospell, the first that was written was the ghospell of S. Mathewe, and S. Luke did supplye what was wanting of the same, and S. Iohn in his ghospell did add in many thinges which was not writen in the other 3. Euangelistes. And soe S. Paule himselfe in his Epistles did expresse many thinges, which were not soe plaine in anye of [Page 233] the [...]. Euangelistes.

3. Lastlie accordinge to the declaration of al [...] the doctors of the church, especially Ireneus, Tertulian, Cyprian, Hierom, Au­gustine, and others, many thinges were de­liuered vnto vs by the tradition of the A­postles, which are not expreslie and mani­nifestly in the scriptures.Basil. in homil. Sa­bel. & Arc. And therfore S. Basil saith: Te paratum reddat traditio, Domi­nus ita docuit, Apostoli praedicauerunt, patres custodierunt, confirmauerunt martyres &c. Let tradition please thee, wee are soe taught by our Lord, the Apostles haue soe preached vnto vs, the fathers haue soe kepte the same, and the same was confirmed by the Martyrs. And in another place he further saith.Basil. ep. ad Antio­chenum. Ecclesiae. Fidem nos neque ab alijs scriptam nobis recentiorem susceptimus, neque ipsi men­tis nostrae germina tradere audeamus, wee neither receaue a later faith written for vs by others, neither doe wee presume to deliuer euerie phantasie that springes out of our owne braine, least matters of religion should be thoughte to be mens fictions or inuentions.

Whether we prohibit the scriptures to be translated into the vulgar tounge. CHAPTER IV.

1. TRulye the Catholique Church doth nott altogether forbide vulgar translations of holly Scriptures, althoughe shee would not haue euerie bodie at his pleasure to read the same or to make glosses thereon. The councell of Trentt in the table of pro­hibited bookes, and 4. rule, permitted the vse of the vulgar translations to them, whome the Bishopp or inquisitor, with the licence of the pastoure, shall thinke to be such as will reade them to their edification, and not to their damadge. Malmsburie af­firmeth out of S. Bede, that there was som­times permitted vulgar translations in En­glande. The French alsoe had their French Bibles a long time: and soe the Englishe catholiques by permission from Rome, had the newe testamente in English.

2. After the retourninge of the children of Israell from Babylon, the diuine office & the holly scriptures were read vnto the peo­ple in the Hebrewe tounge, not withstand­inge the Siriac or the Chaldean language was their vulgar tounge, for the Hebrewe was not al that time vulgare, otherwise the [Page 235] people should not haue had neede,2. Esd 8.13. of an in­terpretor when the lawe was read of Es­dras; as alsoe when Moyses, and Iosias did propose the same vnto the people. Againe the Apostles did write their ghospell in noe other languadge but in Hebrewe, Greeke, and Latine; for Peter and Iames did write vnto the Iewes dispersed throughout the whole world in the greeke tounge, as S. Iohn did write vnto the Persians.

3. In Affricke as longe as the Christian religion was there, the latine tonge was in vse as S. Aug. and S. Cyprian doe wittnesse,Aug. de doctrina Christiana who also say that the psalmes were sounge in that languadge, and in the Masse. Sursum corda, habemus ad Dominum, gratias agamus Domino Deo nostro &c. Isid lib. 2. de diuinis officijs cap. 2. Conc. Toll. 4. Bed. lib. 1. hist. suae­gent. VVal to. 3. de sa­cramenta­libus. Rab 2. de instit. Cler. Rup de di­uinis of­ficiis. That the latine tonge was vsed in Spaine in their churches it is wittnessed by S. Isidorus aboue 900. yeares a goe, it was also decreed in the councell of Tollet that order should be obserued in sin­ginge the spalmes. In englande aboue, 1000. yeres the seruice was in latine as Beda, and Thomas Waldēsis doe wittnesse. In Fraunce also the same tonge was in vse in their churches, as Alcumus de diuinis officijs, doth witnesse, and Amallaricus Treuirēsis de officijs ecclesiasticis, who saith that in all the weast, the office of the church was in latine. In Germanie the same also was obserued, as Rabanus doth wittnesse and Rupertus.

4. The Apostles as Iustinus Martyr doth [Page 236] obserue, did celebrate and singe the psalmes to the gentiles conuerted to the faith in the greeke tonge, notwitstandinge there were diuers tounges, as of the Parthiās, Medes, E­lamitans and such like, neither yet in the vulgar greeke, but in the Atticke which was the more common and more learned, soe that the languadge which the greeke priests doe vse at Masse & sacrifice, is not the same, that the vulgar sorte did vse. Gregorie the 7. denied the kinge of Bohemia licence to translate the holy. Bible into the vulgar tonge, soe denied Innocentius the 3. longe requested therunto by the Bishopp of Men­tes, for these good fathers would not haue such profound misteries of the scripture, to be in contempte and subiect to the crosse sense of the vulgar sorte, for some simple re­ligious persons readinge the holy scriptures, did read of godes eyes, armes and feete, and such like, which indeede ought to be vnder­stoode not litteraly,Cassiod. colla 10. c. 2. 3. 4. 5. but metaphoricallie, and therupon thought God to be a corpu­lent bodye or palpable subiecte.

5. Dauid George the Hollander, by readinge the scripture alsoe in the hollan­dish languadge, found that the trewe Church should neuer fayle, and because he found by experience that noe other church continewed soe longe, as the Church of Rome, he denied Christ to be the true Mes­sias: so that beinge subuerted and carried [Page 237] away by the sectaries of these daies, he thought the Church of Rome not to be the true churche, vnto which rather then he would yelde any beleefe, he denied Christ to be God, and soe denied the church of Rome to be true the churche. And a certaine wooman in Englande hauinge heard the 25. Chapter of Ecclesiasticus read by the mi­nister against women, said it was the word of the diuill, and not the word of God.Bell. to. 1. l. 2. c. 15.

6. Who can giue greater euidence of the inconuenience of readinge the scriptures more then the heretiques of this time, euery one groundinge their heresies and absurdi­ties vppon scriptures, falslie applied, and ill vnderstoode, wherfore reason it self with­out other aucthoritie, should perswade the church to haue the scriptures and her ser­uice in a certaine languadg, otherwise there could be noe vnitie or communication of churches, for none either learned, or vnlear­ned should frequent any churches, or heare seruice, but in his owne Countrie, where he should heare his owne vulgare languadge; neither could there be generall councells, for all the fathers that comes thither haue not euerie one of them the gifte of tonges, and therfore this is the cause that the A­postles for the moste parte did write all in greeke, for that at that tyme it was the com­monest languadge of all, as Cicero saith, Oratione pro Archia poeta, the greeke tounge [Page 238] is read almost amoungest all nations, but the latine, is restayned within her smale bondes and limittes, but when the Ro­maine Empire beganne to florish, the latine alsoe florished, especially amoungest the learned, as in Italie, France, Spaine, Affri­que and in other nations, and therfore in respect that it is now the commō language, the scriptures and seruice of the Church ought to be in the same.

7. If any reason should moue the church to haue the scriptures in the vulgar tonges, it is for that the simple people should vnder­stande them, but they cannot vnderstande the psalmes nor the prophetts, nor many o­ther bookes of the scripture, neither by rea­dinge them take much fruite thereby, but rather great harme, for if they should read in the prophett Osee, Goe and make vnto yourselues children of fornications, the a­dulterie of Dauid, the incest of Thamar, the lies of Iudith, and how that Ioseph made his brethren druncke, and how that Sara, Lia, and Rachell gaue their hand-maides as concubines to other men, they would ether despise the Patriarches, or imitate them in those thinges, and when they should see soe many contradictories accordinge to the lit­terall sense which the rude cannot resolue, they woulde be in a confusion, or bringe the scriptures to manifest contempt.

8. Also in respecte that kingdomes and [Page 239] nations are subiecte to conquestes, and in­uasion of strange nations, which alwayes for the most parte bringe with them their languadge, vtterly defacinge the languadge of the country conquered; soe also in these countries, there muste be alterations of trās­lations of scriptures, which cannot be done without great danger of the corruption the­reof, either in respect of the ignorance, or malice of the trāslators, especiallie if they be heretiques, which neuer translated the scrip­tures trulie being carried away by their pas­ssionat affection of their heresie; And ther­fore S. Hierom founde great faulte,Hier epist. ad Pauli­num. that the scripture should be soe common and in con­tempte, for saith he talkatiue ould women and doting ould men, the cauelinge So­phiste, all men doe presume to speake of scripture, they rent the scriptures in peeces, they teach it before they learne it. When S. Basil heard the cheefe cooke of the Empe­ror, in his presence to speake of scriptures, he reprehended him, sayinge: Tuum est de pulmentis cogitare, non dogmata diuina deco­quere, it is thy office to thincke vppon thy cooquerie, & not to play the Cooke in diui­ne misteries. I am sure if these fathers were liuinge in this wicked age, to see the Cobler the Tailor, the Tapster speake and dispute of scriptures, and alsoe to preach in the pulpitt, they would sharplie reprehend them.

Whether we forbid the ignorante to pray in a languadge which they vnderstand. CHAPTER V.

1. Cor 14.1. THe heretiques obiect vnto vs, the wordes of S. Paul saying, he that speaketh with the tongue let him pray that he may inter­prete, for if I pray with the tonge, my spi­rite prayeth but my vnderstandinge is with­out fruite. I answere that although it be not fruitfull for his vnderstandinge yet it is frui­tefull for his deuotion, for here is noe men­tion made of any other tonges, but of such as men did speake in the primitiue churche by miracle, as of spirituall collations and ex­hortations which the christians were wont to make to praise God, and not of those lā ­guadges which were then common to all the world, as Hebrewe, greeke and latine, in which the scriptures both olde and newe were written. For it is a palpable and grosse deceit and cogginge of the heretiques, to say that the vertue, and efficacie or the Sa­cramentes and sacrifice, oblations, prayers, and religion dependeth vppon the peoples vnderstandinge, hearing or knowledge, the principall operation and force therof, and of the whole misterie of the Church, con­sistinge especially in the verie vertue of the [Page 241] worcke, and the publicke office of the pri­estes, who are appointed by Christe to dis­pose the misteries to our saluation. The in­fant, innocente, idiott, and vnlearned, ta­kinge noe lesse fruite by baptisme, and all other diuine offices then the learnedest clearcke, yea more, if they be more humble, charitable, deuoute, and obedient, and per­happes wee see more often the simple to be more deuoute, and the learned more re­chles and more colde, for deuotion doth not consiste in the vnderstandinge, vnles the will be well affected.

2. S. Augustine said of the common peo­ple, non intellgendi vluacitas, sed credendi sim­plicitas tutissimum facit. It is not quicknes of vnderstanding, but simplicitie of beleefe that shall saue vs; And in another place he saith. Si propter solos eos Christus mortuus est sui certa intelligentia possunt quae ad fidem per­tinent discernere, penè frustra in Ecclesia labora­nus. If Christe had died onlie for such as can vnderstand well the misteries of our faith, in vaine well should labour in godes church, for God doth rather respect your simple be­leefe, then your deepe vnderstandinge, the affection of the will concerning your faith, then the hawtie knowledge of your loftie minde. Charitas aedificat, scientia inflat, as the Apostle saith: charitie doth fruictifie to e­dification, when science serueth for the moste parte to ostentation, soe as our Sa­uiour [Page 242] did speake vnto the common people in parables, whose simplicitie and godly af­fection did proffitt more therby, then the wordlie wisdome and proud knowledge of the arrogant and swellinge Scribes and Pha­resies.

3. Doe you thincke that the children of the Hebrewes did vnderstande when they cried in the Temple. Osanna filio Dauid? Or that our Sauiour was displeased therby for that they vnderstoode it not, but the priests and scribes were much confounded therby, saying. Audis quid isti dicunt, truly our Sauiour was not discontented at the prayses of those littles ones, for then the prophesie was ful­filled, ex ore infantium & lactentium &c. thou makest an instrument of the tender infante and suckinge babe to magnifie, and praise thy name, to the confusion and ouerthrowe of thine enemies, seinge the ende of all the scriptures, and of the lawe of God and man, and of the science and knowledge thereof, is true and perfecte charitie, inflaminge and inkendlinge our hartes with the firie loue, both of God and our neighbors, flowinge and florishing abondantlie with all fruitfull exercises and worckes of mercie, pietie and religion, as the Apostle saith: plenitudo legis est dilectio: the fulnes of the lawe is chari­tie.

4. The experience of the catholique flocke in agreeing and submittinge themsel­ues [Page 243] to the seruice of the church in the vni­uersall and common languadge thereof, and of their great increase and charitie, pietie deuotion & religion▪ therby, as their shinning resplendent vertues of their godly conuer­sation and their externall worckes of mer­cie, may wittnesse and confirme the same, and the example of the contrarie practise in fewe yeares paste of these new euangelistes or pretended reformers, as in disagreeing from the common vse and custome of the whole churche and reuoltinge from the o­bedience thereof auoucheth no lesse, as also the smale or noe fruite at all that their vul­gar and confused translations haue brought both vnto themselues and to their misera­ble and scabbed flocke, which like giddy heades and itchinge braines, were not con­tented nor setled therein, but conceaued great loathsomnes thereof, like the children of Israell who hauinge soe earnestlie sought vnto themselues a kinge, yet when he did raigne ouer them, nothinge was more toil­some vnto them;Puritants cares nott for pray­ers. soe as nothinge is more troublesom vnto your carnal appetites then any sett prayers or seruice in your vulgar translations, which the puritantes doe pro­test to be collected out of the Popes portuis & Masse,Admoni­tio parlea­menti. and consequentlie verie distastfull vnto them. Admonition parl. pag. 45. and for this cause by the protestants of en­glande, are censured as scismatickes. Was [Page 244] euer their stinge more venemous, or their bookes more exasperatinge or more vehe­ment against the seruice of the church in the latine tounge, then it i [...] this day against the booke of comon prayer, set forth in the englishe tonge, and set seruice in your owne churches? I haue reade the slanderous and bitinge booke of Thomas Cartwrithe op­pugninge the same, against doctor White-guifte Bishopp of Canterburie for defending it: there-you may see with what inuectiue stiles, redoublinge withall oprobrious tear­mes, they doe entertaine one another, and what a generall reuolte wee see nowe a dayes from this vulgar translation of sett prayers, & order sett downe in that booke, and comaunded to be putt in continuall practise, into Caluinisme and Puritanisme (yea and at last vnto plaine athisme) who will haue noe set prayers or common ser­uice at all, sauinge some lasciuious and wan­ton psalmes of Geneua, rather for fashion sake, or some carnall delight, then for any spirituall deuotion. I haue seene a pamphlett in printe which was exhibited to the parla­ment, that it was not lawfull for christians to say our pater noster, or the creede, yea not in our vulgar tongue.

8. God doth knowe and wee ought not to be ignorant, that your vulgar and false translation of scriptures or set prayers, is not for edification, but rather for cauillation [Page 245] though you inculcate the same soe oftē, your selues not restinge therein but slidinge from it againe. In the kingdome of Ireland you comaund the englishe Bible, and the english common prayer booke, to be obserued in all the churches of that poore kingdome cō ­pellinge the prisoners to buy those bookes which themselues coulde not vnderstande, yea not one person amoungest 40. when that comaūd was giuen forthe, could speake or vnderstande the english tonge. And now in the kinges raigne you cause those bookes to be set forth in the Irishe tonge, compel­linge euerie parish church to pay 10. shil for an Irishe Bible, when one amoungest a 100. cannott read them, or vnderstand them, and therfore an Irish protestant Bishopp, did laugh at this strange kinde of alteration, and said to some of his frindes: in Queene Elizabeth her time wee had englishe Bibles and Irish ministers, but nowe said he, wee haue ministers come out of england vnto vs, and Irish Bibles with them.

6. Are not for the most parte all the be­nefices and church liuinges of that king­dome bestowed vpō English & Scotish mi­nisters, not one of them hauinge three wor­des of the Irish tonge, and although in the English pale, and in porte townes, the in­habitants, especially the best sorte, cā speake Englishe, yet fewe of the common sorte, except it be betwixt Dublin and Drodach [Page 246] and in 3. barronies in the country of Wex­forde can speake any worde of Englishe, and truly I thinke that the Irish Bibles haue as many faultes & errors in thē, as the trans­lation Martine Luther made of the Bible, in which Hieronimus Enser found more then 1000. errors, which he set downe in the translation that he made 1522. And not only catholiques haue charged him with those errors, but also Zuinglius who made another kind of translation disagreeing from that of Luther. The same is also witnessed by your variable trāslations of your English Bible, the first not agreeing with the last, nor With the seconde. In the conference had at Hampton courte, the English Bible was cen­sured to be ill translated, and containing very partiall, vntrue, and seditious notes, and too much sauoringe of dangerous and traiterous conceites, and soe order was taken to make a newe translation. How can the true sense and meaninge of the oracles of God be im­braced, if they be tossed and corrupted with euerie vulgar tongue, which oughte to be a sufficient cause that it should be pre­serued, in those languadges in which it was first set forth by the Apostles and fathers of the primitiue church.

Cor. 147. S. Paule did forbid a womā to speake in the church: but nowe euerie woman a­moungest the protestants, is a mistris of scripture, are all men Apostles, all Euange­lists, [Page 247] all doctors saith the Apostle but nowe? this vulgar translation, or rather corrup­tion or prophanation, all Shoomakers, Co­blers, Tailors, Tauernors, yea and lasciuious wanton women, yea the most ignorant of all are Apostles, prophetts, euangelists and doc­tors, so as they take away all order and forme of discipline from godes church, and in the place of Hierusalem which ought to be a cittie well ordered withall vnformitie both of doctrine and discipline, there is a Babilon builded, where there is nothinge but a sauadge and barbarous confusion. Soe as wee may perceaue, that this inordinate desire of knowinge the hidden and secrett misteries of God, which he woulde not haue to be abused, by these contemptuous spirittes, brought such fruite vnto the worlde, as that disordered greedines of our first parentes touching the knowledge of good, and euill, therfore wee are warned not to knowe to much but rather to feare, least wee should abuse our knowledg, and therfore the holly ghoast doth aduise vs,Eccle c. 3. not to be curious in searching things aboue our capacitie, and beyond our reache.

8. The beginninge and end of Ezechiel as S. Hierom wittnesseth, was read by noe man before he was 30. yeares of age,Hier. in proemi [...] Ezech. Bap­tisme was vealed in the read sea, the Eu­charist in the paschall lambe, in manna, and in Melchisedeks, bread and wine, the trinitie [Page 248] was not knowen to any, but to the pro­phetts and the highe priestes. S. Paule cal­leth the incarnation, misterium absconditum à saeculis. A misterie hidden from ages, for the word misterium is not to be made knowen or diuulged to euerie one,Dion lib Eccles. Hier. c 1. Orig. hom. 5. in cant. Hier. ep. 81. ad Pamachum. as Dyonisius and Origenes doe counsel. Did not the Apostles forbide to write the creede, that noe man might learne it but by word of mouth of the Christians? S. Ambrose alsoe saith lib. de ijs qui initiantur cap. 9. lib. 6. de Sacra. c. 4. that ineffable misteries must be kept silent. And therfore in the latine translation of the scripture, wee retaine many Hebrew wor­des, and not without great cause are they reserued in the very hebrew it selfe, which cannot be soe well translated into the la­tine, much lesse to any other languadge as, Alleluia, Osanna, Amen, Emanuell, Rabbi, Ab­ba, as also greeke wordes, Kyrie eleison, Psalmum, Christum, Baptismum, Episcopum, Diaconum, Eucharistiam, Euangelium, which are greeke voyces, and when the Pope doth celebrate the Ghospell and the Epistle are read in greeke before the latine in the churche of Constantinople those were read first by the grecians in latine and afterwar­des in greeke, and soe the latine was inter­preted, by the greeke, and this as Remigius declareth, was done to shew the vnitie of faith in those two churches, and that greeke in which the priests in Grecia doe celebrate [Page 249] or say Masse, is not the same which the vul­ga [...]e people doe vse, but farr different from it, which only the learned sorte of people doe vnderstande: euen as the latine tonge is not the vulgare tonge of the latines, but the Italian tonge, for the latine is only knowē to the learned. For as S. Basil saith,Basil. lib. de Spiritu sancto. Num. 5. it is not a misterie if it be commō to the vulgar sorte, for in the olde lawe all the vessells of the tabernacle were couered least they should be subiect to the viewe of the people: by which Origines did signifie, that the miste­rie of the sacrifice, ought to be hidden from the common people and vnworthie per­sons:Lib Ec­clesiae Hie­rarch. and soe Dionys. saith when our holly princes did institute publiquely the holly sacrifice, they haue neuerthelesse deliuered the same in secret manner.

9. Were not the Bethsamites punished for beholding the Arcke curiouslie? was not Oza alsoe punished by death for touching it? Was not Balthazer plaged for propha­ninge the holly vessels, and for drinckinge out of them? were not the sheapeeds cast downe with a thonder bolte in the fields for singing the holly wordes of consecra­tion, as Innocentius the 3. doth reporte, & therfore he comaunded that those wordes should be very secretly vsed in the church? Therfore S. Basill saith,Bas ibid. that many thinges are deliuered vnto the churche, which are not writtē, least the custome of such thinges [Page 250] should breede contempte, and soe speaking of Moyses he said, that he would not suffer euerie thinge that was sacred to be common to all, for he knewe accordinge to his wis­dome, that the thinges common to e­uerie bodie, are not in that request as thinges that are secrette, therfore of these misticall things the Apostle S. Paule coma­unded Timothy,2. Timot. that he should comend thē to men of faith and sanctity, which are fitt for the same.Tert. lib 1 Theolo­gia. Soe Tertulian saith, non nimium est de Deo loqui neque omnibus, neque omnia sunt propalanda, it becomes not all men to dis­pute or reason of God, and diuine thinges, for all thinges are not to be made publicke to all men, neither in all places. Ignorare ple­raque inquit ille nequum quod non debeas, noris quia quod deberis nosti: for it better saith he to be ignorante in those thinges which you ought not to knowe, because it is sufficient to knowe what you are bound to knowe. Soe Hilarius sayes. Habet non tam veniam quā praemium ignorare quod credas, quia maximum fidei stipendium est sperare quae nescias, you shall not onlie haue pardon, but a reward to be ignorant of that you beleue, for it is a greate meritt of faith, to hope that which you knowe nor. Soe Clemens Alexandrinus saith: not such as are wise accordinge to the word, but such as are wise before God haue the possession of their faith, which is lear­ned without learninge, the written booke [Page 251] of it is true charitie, which is the diuine de­cree pertaininge to the simple and humble of harte. Yea, seuenty the two interpreters which were chosen of the best that could be sound, aswell for their learning and ver­tue, as also for knowledge in the scripture, chosen by Eleazer the high priest, at the request of Ptolomeus Philadelfus king of Egipt, & inspired by the holy ghoast to translate the scriptures, yet in the misterie of the blessed Trinitie and the coming of the Messias, for that they were misteries most profound, they placed but a little marke without any other exposition, for that they durst not interprett them.

Whether a man ought not to praie, either by himselfe, or by another, but in a languadge he vnderstandeth. CHAPTER VI.

1. ORigines doth aunswere to this point, saying. Non parum ex hoc ipso [...] vtilitatis animae conferri &c. he teacheth although the woordes of the scriptures be obscure which wee heare, yet they penetratinge and pearcinge our hartes and mindes, doe receaue great consolation therby: if wee may beleeue that amoungest the gentiles some verses which they prono­unce at their charminge and inchauntinge, [Page 252] be of that force and efficacie when they be whispered into mens eares, which those people themselues that doe repeate or saie them, are ignorant of them, and at the only voice or sounde of them, the serpentes are either lulled a sleepe, or driuen out of their hoales and caues; how much more ought wee to beleue that the words of the holie scriptures, and the prayers of the catholique church should be of greater force and ver­tue, though they be pronounced in any lan­guadge, then any charminge whatsoeuer? And as our Sauiour saith of the children of the church, that their Angells doe assist thē before godes throne, they doe offer our prayers, and whatsoeuer appellation or in­uocation wee make, they exibitte and pre­fer it before his diuine maiestie. And al­thoughe wee doe not vnderstand Kyrie elei­son &c. yet the Angells vnderstand it, and not onlie manie vertues are aboute vs, but they alsoe doe lodge, and dwell in vs, as the prophett said, Benedic anima mea Dominum &c. Let my soule prayse God, and alsoe all my interior partes prayse him, vid. all that is within me, which are the angelicall vertues vnto whome the care of our soules and bo­dies are committed: whoe are the more de­lighted, if wee pray or vtter any verse of the scriptures, if wee speake with our toun­ge though the sense be without fruicte, yet the spiritt doth pray,1. Cor. 14. and soe S. Paule saith [Page 253] it to be a kind of misterie, that somtymes the spiritt which is within vs doth praye, & yet the sense hath noe fruicte, and soe he said that the spirits doth praye, which are the blessed Angells resident in vs, and are made joyfull and refreshed by our prayers, though wee doe not ourselues vnderstand them: and not onlie the Angells, but God the Father, God the sonne, and God the holy ghoast, accordinge to S. Iohn, ad eum veniemus & apud eum mansionem faciemus: wee will come vnto him, and dwell with him: thus farre Origines, and much more touchinge this subiect which were to longe to repeate.

2. Yf a man ought not to pray or not to heare any thinge in the Church which he doth not vnderstand, you will take awaye from her the vse of the psalmes, which none though neuer soe learned can attaine to the full vnderstandinge of them in any knowen tounge whatsoeuer, yea our Lords prayer which wee call the Pater noster, though it be translated in to euerie langua­ge, how many shall you finde that cannot vnderstand the same? For amoungest the common sorte, one of an hundred cannot comprehende the litterall meaninge of it, much lesse the true sense of these wordes; Giue vs this day our daylie bread &c. which few amoungest your cheyfest ministers, can expound; as also these other wordes. Et ne inducas in tentationem, and leade vs not into [Page 254] tentation. Wherein not three amoungest you all, will agree in one and the selfe same exposition. Soe as if you will neuer haue any prayers in the Church, but what you vnderstand, you shall haue but fewe or none at all.

3. Our deuotion therfore doth not consist in the vnderstāding, but in the will, if the wil be furnished with charitie, it skilleth not whether the vnderstandinge be replenished with great science, or much knowledge. It is charitie, saith S. Paule that doth edifie; but an heretique can neuer edifie though he haue neuer soe much knowledge, being the author of separation, deuision and schisme, sith there is noe greater token of charitie, then vnanimitie. Quiae multitudo &c. Because the multitude of such as beleeue, ought to be one harte and one soule, and soe one languadge comon to them all, especiallie in the seruice of the church and administra­tion of the sacraments: for confusion of to­unges, haue hindred the worke of the To­wer of Babilon, and before that confusion, there was but one languadge, and soe be­fore your heresie and diuersitie of religion, the church of God was, terravnius labij ser­monem eorundem: of one lip, of one speech: and as there was but one God adored of all, soe there was but one faith embraced and professed by all, one administration of the sacraments, and one order of ceremonies [Page 255] amoungest all; There was vnitie of beleefe, withoute deuision of sects; simplicitie, with­out duplicitie; pietie of religion, without impietie of heresie; one pastor, and one flock the execrable and dreadfull blasphemies and heresies of this wicked age were not heard of all were called christians, and not Euan­gelistes, nor Apostles, nor Lutherans, nor Caluinistes, nor Hugonotts, nor Geues, nor Adamitts, nor Anabaptistes, nor Papistes: children were obedient to their Parents, the sheepe did acknowledge their Pastors; the lasciuious and pratlinge woman, was not a Mistres of the scriptures; the pope was not called antechriste: his authoritie was not called in question; The church was feared and obeied of her subiects, against which there was noe rebellion, or insurrec­tion of carnall, filthie, incestuous and abho­minable Apostates; men were of honest & simple disposition, without contention or debate, touchinge their religion, euerie one referringe himselfe to the catholick church, whose faith and meritts was communicated and diffused to al her blessed members. They had noe newe ghospell, but that which was dictated by the holie ghoaste, and deliuered by the Apostles to the Church, and which the Churche proposed to the faithfull to beleeue. And now since they had diuersitie of tounges, they haue also had diuersitie of faith, and diuersitie of heresies.

[Page 256]4. But to aunswere more fullie this ob­iection, the catholique churche doth not forbid any one to praye in any tounge he thinkes good priuately to himself, although in the publique and comon seruice thereof, shee would haue the comon languadge to be practised & obserued, to preuent confu­sion of tounges, and corruption both of wordes and sense. And as in the Church of God there is one sacrifice, one order of ceremonies and administration of the sa­craments, soe wee haue but one languadge comon to all church men. For if you goe to Spaine or America, or to any other cōtry, you shall haue the common languadge by which you may vnderstand them, and they you. Otherwise if in one church there were for­tie different languadges, you must haue fortie portuses and fortie Masse-bookes, and soe in the like case wee must haue infinitt bookes and portuses and infinite Masse-bookes which cannot be without great in­conuenience, and I pray you which way can an Irish man saie Masse or mattens, who hath no printe in his Countrie to printe those bookes in Irishe? I am sure the prote­stant printer at Dublin would not printe Masse-bookes in the Irish tounge, or if the Irishe or English had gon to Spaine or o­ther Countries, he could neuer saye or heare Masse and exercise the rites of his religion, if it could not be don but in his owne lan­guadge. [Page 257] Therfore blessed is that order that taketh awaie this disordered confusion and inconuenience of these sond heretiques.

5. As for priuate prayers, you should not charge her, for her blessed doctors in all ages haue replenished the world with infinite books of prayers, of deuotion and pietie in all languadges, which haue wrought such maruelous effects and strange conuersions of notorious sinners, such contempt of wor­dlie honor, such despisinge of all wordlie vanitie, such heroicall resolutions in mens hartes, such collections for releeuinge the poore and the distressed, and such an ardent loue to our Sauiour, Creator, and Redee­mer, as the like was neuer brought to passe, nor neuer shalbe by any of Luther or Calui­nes followers. Who can be ignorant of the most godlie prayers of S. Augustine and all the fathers of the churche? S. Gregorie, S. Bernard, S. Fulgentius, S. Thomas S. Bona­ [...]enture S. Anselme, and in our owne age [...]hose of Dionis. Carthusianus, Laurentius, [...]urius, Stella and Loartes, translated into all vulgar tounges, with infinite others which were to longe to rehearse? But I cannot passe with silence that most famous, renowmed, reuerend and religious father Lewis de Granada, whose godlie works of deuotion and prayers, are translated into seuerall tounges. I neuer hearde of anie booke of deuotion or religion, sett forth [Page 258] by any of these sectaries, any way compara­ble vnto his, whose workes and bookes serue only to ouerthrowe deuotion, pietie, prayer, and religion, I haue seene many god­ly bookes violated and defiled by them: It is strange then that you will picke out a cer­taine languadge for prayers and yet banishe awaie all kinde of prayers, sauinge the wan­ton Psalmes of Geneua, corrupted by your false translatiō, wherein you praie to keepe vs from Pope, Turcke, and Papistrie, yea I my selfe haue seene a supplication exhibited to the last Queene, and to the parleament house wherein it was auerred, that it was not lawfull for christians to saie our Lordes prayer. To conclude therfore, deuout pray­ers doe proceede from the ardent loue of God, which is diffused into our soules by the holy ghoaste which is giuen vnto vs, and inwardlie doth dwell and lodge in vs,Rom. 8. by which wee saie and crie out Abba pater: our father, and by which wee prostrate our selues with our sighinge hartes and do­lefull groanes before the throne of the al­mightie God, and by which wee enioye his familiar and blessed presence.

Whether the Church vniuersall can be charged with errors, contrarie to the first institu­tion of the blessed Sacrament of the Eucharist. CHAPTER I.

1. THe church of Christ did neuer alter the matter and forme of any of her sacraments, much lesse of this, beinge the greatest of the rest, in which Christ hath shewed his wonderfull great loue vnto the church his only spouse, in feedinge and sanctifiinge the soules of her children with his owne pretious bodie and blood, that beinge fedd by Christe, shee may be purified and clensed by him in that fearfull and dreadful Hoast, which doth exceede the capacitie of any earthlie vnderstandinge. Of this wonder­full loue of Christe it was said by Isaias, Quid est &. what is it that I ought to doe vnto my vineard, and haue not don it? mea­ninge therby, that in th [...] [...]ament he ma­nifested the bowells of his charitie,Isa 5. Chrys. ho­mil 61. ad popu­lum An­tiochenū. and loue towardes his churche, which loue is magnified by S. Iohn Chrisostome, sayinge. Nam parentes quidem alijs saepè filios tradent a­lendos &c. For parents doe often deliuer their children to others to be nourished, but [Page 260] I doe not soe, for I nourishe you with the fleshe of my owne bodie, and I putt my selfe before yow, giuinge yow the same flesh and bloode by which I was made your brother. And as you take away Christ altogether from the sacrament, denyinge it contrarie to Christs plaine, certaine and ma­nifest trueth to be his bodie and blood, so you diminishe and extenuate godes loue towardes vs, and our affection, loue, reue­rence, and deuotion towardes him, and take awaye both the substance, matter, for­me, order, ceremonies, valour, estimation, respect and reuerence from so great, so dreadfull, and so incomprehensible a Sa­crament.

2. But the church of Christe doth not take away any valour, or forme from this Sacrament, and shee beinge instructed by the wisdome of godes spirite, and by the instruction of Christ and his Apostles, ac­cordinge to tyme and place, for godes iust honour and greater reuerence of the Sacra­ment, and the christians most profitt and fruicte,Epist. 118. ad [...]anuarium. therby disposeth not of the forme or substāce of the [...] and obseruatiō in recea­uinge the same which himselfe (said S. Au­gustine) did not comaund, that he might comitt that to the Apostles, by whome he was to dispose the affaires of his church, though both he and the Apostles at Emaus, and the fathers in the primatiue church re­ceiued [Page 261] vnder one kinde, in giuinge the blood onlie to litle children,Luc. 24.25. Act. 2.20.7. Lib. de lap n. 10. Tertul li. ad vxo. nu. 4. Euse. hist. eccles lib. 6. cap 36. Basil ep. ad Cass. and in reser­uinge most commonlie the bodie onelie, as Tertulian doth reporte, in houselinge the sicke therewith as Eusebius doth affirme. This is knowen by the holie Ermittes that receaued and reserued the bodie, and not the blood in the wildernes, as S. Basil doth wittnesse. You ought therfore to consider, that there is noe liuinge fleshe without the blood, and whosoeuer receaueth the bodie, receaues the blood alsoe. Yea Luther him­selfe was of this faith, after his reuolte from the Churche; and for that the Christian people be nowe increased, and manie recea­ues often, and at once, soe much wine can­not be consecrated without eminent dan­ger of sheddinge: as also when in manie countries vnder the North-pole they haue not wine at all, it cannot be without great charges to giue euerie man wine, asmuch as should serue for consecration: and besides it would be offensiue to the poore, if they themselues should be excluded from the chalice more then the rich. And therfore the Church in regard of Christian charitie, to take away all murmure and occasion of of­fence, hath ordained that all should abstaine from the challice, when aswell Christe is receaued vnder one kinde, as vnder both kindes, neither in the meane time is Christs institution violated; The priests therfore [Page 262] to whom it was commaunded to doe that which Christ hath done in his last supper, they doe both consecrate and offer, receaue and take, noe otherwise then Christ him­selfe hath done, who did consecrate and offer, receaue and take, and hath giuen vn­to them also to be taken vnder both kindes, and this when the priest saith Masse, & noe otherwise, because he must expreslie, repre­sent the passion of Christe, and the separa­tion of his blood from his bodie in the same, and soe vnto the priestes is said, doe this in remembrance of me.

3. And although he said. Bibite ex hoe omnes. Drinke you all of this, yet it is ma­nifest that in the house of Simon the Lea­per, there were many others where he con­secrated this blessed hoaste, & yet onlie the twelue Apostles satte downe, whome he instituted newe priestes, for to consecrate this newe Sacrament. And although the Sacrament of Christ pertaynes to all, yet vnto the priestes onlie pertaines the chalice. But the laye people and the Clergie also, when they doe not execute their function or say Masse themselues, are to receaue vn­der one kind, beinge therby noe lesse par­takers of Christ his whole person and grace, then if they receaued vnder bothe. For our Sauiour receaued and consecrated two dis­tincte matters of this sacrament, vid. bread and wine, and hath vsed two distincte [Page 263] formes therein, therfore euerie one of those kindes hauing a distincte matter, & a distinct forme, is a distincte Sacramtē, especially they being cōsecrated in two distincte tymes, vid. at supper and after supper, therfore the con­secration of the bodie and distributiō which for some tyme went before the Chalice was a perfect worke of God, for the worckes of God are perfecte and not defectuous: for after the consecration and distribution of each of these kindas, he said. Doe this in re­membrance of me. In which he declared an e­euident distinction of both these diuine ac­tions, for these wordes were not vttered after both the kindes, but a parte after eche of them, therfore these two actes are a part and separated when ech of them haue their proper determination. For as the Ciuill Lawyers saie. In cunctis actibus & dispositio­nibus, eos articulos, quorum quilibet habet suam propriam determinationem & clausulam conclu­ [...]entem, pro separatis esse habendos. In all actes of pleadinges, of which euery article hath a distincte & proper limitation by distincte clauses, wee must consider of them, not in generall, but a parte by themselues.

4. For Christ would by his distinct ins­titution and distribution, giue power to his churche to dispense or giue, either the one kind, or the other, accordinge to her wisdome and discretion: wherevpon.Bern. ser. in caena Domini. S. Ber­nard saith when our Sauiour arose from the [Page 264] table, he washed all the disciples feete, af­terwardes returning to the table, he or­dained the sacrifice of his bodie and blood, the breade a parte, and afterwardes deliue­ringe the blood a parte. The same is also proued by Pope Iulius the first,Iul. epist. ad Episc. Aegipt. con. Brac. a. 3. 1. Cor. 10. whose wordes were afterwardes related in the councell of Brach: with sundrie other proofes which I could produce vnto this purpose.

5. But you will vrge against the church, the institution of Christ who did institute this Sacrament vnder both kindes. I aun­swere that Christs example doth not binde vs, but in those thinges wherein he intended to bind vs, for in many thinges which he did in that sacrament, he did not binde vs, as it is manifest, otherwise wee should al­waies celebrate in the toppe of a house as he did, and after supper, and vpon thurs­daie, and amoungest noe more nor lesse thē twelue, and they twelue Apostles, and also a Iudas amoungest them, and noe wooman should communicate, for noe wooman was there, wee ought alsoe to take the body, be­fore the bread by benediction should be con­secrated, as our Sauiour did at that supper, vnto which the churche is not bounde. And as in these thinges we are not bound to imi­tate Christ, soe that the laitie should receaue vnder both kindes, they are not bound to followe the example of Christ, for as the [Page 265] lawyers saie, wee must not iudge by exam­ples but by lawes; As for the priestes repre­sentinge the person of Christe, vnto whome the precepte is giuen, Doe this &c. they re­ceaue Christ vnder both kindes, and yet the greekes doe not vse the Chalice in lent, and the latines vpon good fridaye doe receaue Christ vnder one kinde.

6. I aunswere further that many thinges are instituted by Christ, which doe not bind vs to accomplishe them, as matrimonie, holie orders, vowes and votaries, to say masse, virginitie, and euangelicall councells are instituted by Christe, and yet wee are not obliged therunto, for it is in euerie mans owne election to marrie, to receaue holie orders, to vowe, to be a virgin: it was also instituted of God that wyne should be vsed for drinke, and yet wee are not coma­unded to drinke it: it was also appointed by God, that the first fruictes of wyne should be offred vnto the priests for their drinke, yet they were not comaunded to drinke it. Trulie you should followe Christ and imi­tate him, had yow bene obedient to his church accordinge to the example of him­selfe, who did submitt himselfe to his mother, the Sinagoge, and her preceptes. For wee must vnderstand, that such thinges as our Lord hath ordained by himselfe, can­not be altered in his Church, nor be dispen­sed withall, as the morall preceptes, and [Page 266] the articles of our faith, which are immu­table, and such as pertaine to the substance of the sacraments: but such as are positiue precepts, as the rites of the sacraments not essentiallie pertaininge to the same which Christe himselfe hath not instituted, by oc­casion of time and place and other circum­stancies, the churche beinge directed by the spiritt of God, may alter them, because her­selfe hath instituted them: as this obserua­tion of communicatinge either vnder one or both kindes, and therfore it may be changed by the churche.

7. The holy doctors haue diuided the church into three states of times, as Nicolaus de Lussa Cardinall,Salmeron tractatis 34. related by Alfonso Sal­meron hath obserued. The first state of the church was feruent: for the Christians in that golden world, were inflamed with an ardent loue and feruent charitie to shedd their blood for Christ, and in this state, Christe was deliuered vnto those faithfull christians vnder both kindes, that drincking the blood of our Lorde, they should most cheerfully shedd their blood for him, as S. Cyprian teacheth in his Epistle to Corne­lius,S. Cypri. epist. ad Cornel. and his Epistle to the Thybaritans. Neither did he altogether wish it should be giuen to euerie one of the laytie, but in time of persecution to shedd their blood for Christ. In the second state, the church was zealous, though not soe feruente, and soe [Page 267] Christ was giuen vnto the christians vnder one kinde, that is to say of bread, which was dipped in blood as may be gathered out of manny fathers and councells. In the third state the church was colde and luke warme, and so was Christ giuen vnto the laytie vnder one kinde without dipping it into the blood. This the church hath done for good cause, beinge taught herein by the holly ghoaste, which euer followeth the churche, whose authoritie is of the same force nowe as it was then.

8. You vrge the wordes of Christ saying.Matt. 26. Bibite ex hoc omnes, drinke yee all of this. I aunswere that these words were spoken and directed to the disciples that were pre­sent, and vnto the priestes their successors when they shoulde celebrate; vnto whome also was said, doe this in remembrance of me; and therfore that glorious Martyr said;Roffensii. quotiescunque &c. whēsoeuer yee shall drinke thereof &c. because that the precepte of drinckinge is not soe absolute as the pre­cepte of eatinge his bodie, vnto which noe condition is added, therfore it is a precepte deliuered vnto them with condition as, when they will drinke of the Chalice, they shoulde doe it and offer it in remembrance of him: for the wordes of the imparatiue moode doe not alwayes include in them an intente of bindinge as vnder paine of sinne, for by them wee pray: Miserere mei Deus, [Page 268] haue mercy on vs. Patientiam habe in me, haue patience with me; Sell all that thow haste and giue it to the poore, yett wee are not bounde to perfourme this precepte; Euen soe in these wordes: Drincke yee all of this &c. wee are not bounde to perfourme it, but such as are priestes when they cōsecrate, and therfore the three Euangelists doe de­clare, that our Lord did sit with the twelue Apostles, and not with other disciples, and therfore none excepte the Apostles, and such as lawfullie doe succeede them, haue power to blesse or to consecrate the Euchariste, as Clemens, Chrysostome, Ambrose, & S. Ber­narde, doe affirme.

9. Likewise, when he gaue power to re­mitte sinne Iohn 20. only the Apostles were assembled: for as it is not the charge of eue­rie one to preach, to baptise, or to feede, so it is not the office of euerie one to forgiue sinnes, or to consecrate the Euchariste, which only belonges to lawful priests, vnto whom by those wordes he gaue power to consecrate, offer & dispense the Eucharist; For the laytie by those wordes; doe this in re­membrance of me, haue no other authoritie, then that from the priests they shoulde re­ceaue godlie and deuoutlie the Euchariste, after whatsoeuer forme [...] it should please the churche to giue them, eyther vnder one kinde, or two kindes. Doe this whensoeuer yow shall drincke in my remembrance, by [Page 269] which words, it is not absolutly commaun­ded to drinke, but whensoeuer yow drinke, that it should be done in his remembrance, as it was done in times paste. In eatinge of the lambe, it was simplie commaunded that euerie one should eate thereof, but to drincke wine, euerie one was not bounde it the supper of the lambe. Otherwise the abstainer which did abstaine altogether frō wine should grieuouslie sinne, and should not be so highlie commended of God for abstaininge from wine. And in like manner the Nazarits, should alsoe offend for abstai­ninge from wine as they did. For although man can liue without wine, yet he cannot liue without bread, euen soe without the chalice a man may liue spiritually,Hier. 35. but with­out the blessed bread he cannot liue spiri­tually, and soe wee say alwayes in the Pater noster, panem nostrum quotidianum, giue vs this daye our daylie bread.

10. Adrianus the 4. did dispense with those of Norwaye to consecrate vnder one kinde, by reason of the scarcitie of wyne in that countrie, for soe they should performe the obligation of receauing this blessed Sa­cramente. This is also confirmed vnto vs by the three famous and generall councells and assemblies of the flower of all the best and learnedst men in the worlde,Conc. Cōst. sess. 13. Basil ss. 30 Trid. ss. 21 videlicet the councell of Constance, Basill, and Trente with in the harte of Germanie, where this [Page 270] article of receauinge vnder one kinde of the laitie was defined and decreede, and the sentence of Anathema was pronounced a­gainst all those, that should hould the con­trarie. And whosoeuer will not obey these generall councells assembled together by the vertue of the holie ghoast, whose asistance was promised vnto the church in such oc­casions, doth iniurie not onlie to the church but also vnto that holy spirite: of these kind of people is said, vos durae ceruicis spiritui sancto resistitis, you stiffnecked people, yow resist the holy ghoaste.None ought to prefer his priuat o­pinion be­fore the generall definition of a gene­rall coun­cell. Therfore the Emperor Marcianus after the definition and ordi­naunces of the councell of Chalcedon, said he is a wicked and sacrilegious person that would oppose his owne priuate opinion a­gainst the authoritie of the whole churche in such a generall assemblie, and this is the cause that S. Aug. defended S. Cyprian from heresie, for that it was not decreede by any generall councell, that such as were baptized by heretiques, should be rebapti­zed againe as the said S. Cyprian helde, and because the Donatistes did persiste in this doctrine, after the definition of the gener­all councell, they were condemned of the churche for heretiques, as S. Aug. doth te­stifie; and therfore those dogmatistes of our time, because they defende not onlie this doctrine, but also many other peruerse and damnable opinions not onlie against the de­finition [Page 271] of these generall councells, but also against godes ordinances, ought to be repu­ted for heretiques.

11. S. Thomas doth saie,D. Thom. in 6. Iohn. lect. 7. that it was the custome of the churche, for danger of sheddinge, that the priest at the alter should receaue vnder both kindes, the laytie vnder one kinde, for this said he is not against Christs institution, for whosoeuer receaues the bodie, receaues the blood alsoe, because that Christe is vnder both kindes, aswell in respecte of his bodie, as his bloode.Exod. 16. Genes. 14. For all sacrifices did appertaine vnto the priestes, the Manna, the paschall lambe was eaten of the people which were figures of this Sacra­mente, and they were not comaunded to drincke after it. And although you vrge that Melchisedec did offer bread and wyne in to­ken of this Sacrament, I aunswere that he was a prieste, for so the scripture saith. Erat enim sacerdos Dei altissimi, for he was a priest of the highe God. In our Lordes prayer wee aske our dailie bread without wyne,Tertul. in orat. Dom. Ambr. l. 5 de sacra Hier. c. 6. Matt. ho­mil 9. Aug. l. 50. which petition many holy doctors doe in­terprete to be mente of the Eucharist, and when our Lord had fedd soe many thow­sands, there is noe mention made, either of water or of wine, that feedinge beinge a fi­gure or token of the holy bread of the alter, by which the faithfull Christians are relee­ued. For our Lord makes mention of the Chalice but thrice, of the eatinge of the [Page 272] bread he makes mention fifteene tymes, soe as wee may perceaue that the churche may vse both the kindes seuerallie. Qui manducat hunc panem viuet in aeternum.

Theophil. in eadem verba. Aug. li. de consensu Euangeli c. 25. & ser. in seria 2. il­lius diei. Beda lib Comment in Lucam. Petr. Da­mianus Card lib. de diuinis officijs. 12. Christ also goinge to Emaus, sit­tinge at the table, did feede only the twoe disciples with breade alone, and being per­ceaued in the breakinge of the bread, did va­nish awaye, by which fraction or breakinge, many holy fathers did vnderstande the Eu­chariste: wherby wee may gather, that the Euchariste, was giuen vnto the laytie vnder one kinde vppon easter daye, that is to say to Cleophas and to Lucke, as many saie. And although they were the disciples of Christe, yet they were not priestes. For at his last supper he did not saie to others then to the twelue Apostles these wordes; Doe this in remembrance of me, and vnto those disciples that went to Emaus, he gaue on­lie the bread without wine, & so vanished awaye.

Epistola Ephesios.13. S. Ignatius made mention but of one kinde to be giuen to the laytie. Eruditi à pa­racleto &c. Yow beinge instructed of the holly ghoast, remaininge in true obedience to the Bishops & priests which breake the bread vnto yow with due respecte and per­fect deuotiō, which is the medicine of mor­talitie, the onelie preseruatiue of life against death by Iesus Christ; The blessed Sainte did not speake any thinge of the Chalice, [Page 273] when the Pope goeth in any pilgrimadge or iourney, he carries with him the blessed Sacramente but vnder one kinde.Hier. in Apolog. pro libris contra Iouinianū S. Hierom doth reporte, that it was the custome of the faithfull at Rome, to haue our Lordes body at home in their houses, because they did not presume to goe to the church beinge letted by coniugall societie, which saith he, I doe not commend or discommend. S. Ambrose also doth reporte,Ambr in orat. fune­brii de obitu fra­tris sui Satyr. that his bro­ther carried with him this dreadfull hoaste to sea, and hauing suffred shipwreacke, did by vertue of this blessed Sacrament escape drowninge, the blood he did not carry, beinge not soe conueniente for carriadge. The Christians did in tyme past vse to carrie with them the Sacrament vnder one kinde, least in their greatest danger of death, they should not be releued of their greatest liuely [...]oode. S. Ambrose in the houre of his death, did receaue the blessed Sacramente of the Bishopp of Vercell vnder one kinde,Paulinus in vita eius. as Pau­linus doth reporte. The like is also reported of S. Patronilla, S. Hierome, S. Martyn, S. Benedict, S. Lucia, & S. Francis of whome the histories make mention, that in the time of their death they did communicate vnder one kinde Amphilogius wrote, that when S. Basill did celebrate in the church, a Iewe went to gaze and to behoulde the christians as they receaued the blessed hoast,In vita S. Basil. he ioyning himselfe with them, sawe an [Page 274] infante diuidinge the hoast in the handes of S. Basill, and soe came to all the communi­cantes, as also to the said Iewe, which whē he receaued, the blessed bread was forthwith tourned into fleash, and beinge astonished at this miracle, he himselfe with his wife and children, were made Christians.

14. Euagrius a greeke historiographer, and Nichephorus doe deliuer vnto vs, that it was the aunciente custome in the church of Constantinople, to giue vnto children such as went to schoole, the relickes and fragments of the blessed hoaste, if any were left after the comunicantes, but it were great absurditie to giue the relickes of the chalice vnto them, their tender age and weake dis­position being not capable thereof: soe it should be a great indecencie so keepe the same, being in a short time subiect to corrup­tion. With these children vpō a certaine daie, went a boy the sonne of a glass-maker, who beinge asked of his father, what he did with the children of the christians, he toulde him that he receaued the christian foode, his fa­ther being enraged and enflamed with ex­treame furie, cast the childe into a burninge furnace, where he was accustomed to make his glasses, wherein he continued 3, daies, his mother searchinge him in all places, and at lenght shee cominge towardes the for­nace, and callinge the childe aloud by his name, the childe aunswered, and openinge [Page 275] the mouthe of the ouen, founde him in the middest of the fire, hauinge receaued noe harme from the flame therof: and askinge the childe how he was preserued harmlesse, he answered that a woman cloathed with purple, came often to him, and did often powre water vppon him, and did extin­guish the coales, and gaue vnto him meate, which beinge tould vnto Iustinian the Em­peror, he put the Father of the childe to death as beinge conuinced of the murther of the childe: this historie is related amoun­gest the latynes by Gregorie Turonensis.Gregor. in opere plu­rimorum mart edito de miracu­lis beatae Mariae. Guliel. in vita S. Bernardi.

15. Gulielmus Abbas doth relate, that a certaine stubborne, and disobedient Moncke once receauing the blessed hoaste at the handes of S. Bernard, could neuer lett it downe, and consideringe with him selfe that he was wilfull and not obedient to S. Bernarde, he went vnto him, and tould him what had happened, and beinge absol­ued and penitente of his contimacie, presen­tlie he swallowed the blessed hoaste.Hallens in 4. part. summae. Ale­xander Hallensis did obserue how certaine religious pesones demaundinge that both kindes should be giuen vnto them, the priest sayinge Masse at the breakinge of the hoaste, he sawe the patene all ēbrewed with blood. None that is acquainted with the liues and monumentes of Sainctes can be ignorante, but that oftentimes this mysticall Sacramēt of the bodie and blood of Christe hath, both [Page 276] to resolue the doubtfull, and to strenghten our loue and deuotion in Christe, appeared in a visible forme of a lambe, or a childe, yea and in the collour of fleshe and blood, that it which was inuisible by mysterie, should be visible and made manifest by mi­racle. The sixt generall councell did describe the manner of communicatinge to the lay­tie which with their handes did receaue the Euchariste from the priest, afterwardes in the tyme of Balsamon Archbishopp of An­tioch, which did coment vpon those can­nons, that were prohibited.

Serm. 42. de tempore hom 10.16. S. Augustine also willed the men, whē they came to receaue, that they should washe their handes and that women should bringe white and cleene lynnen with them that they may receaue the bodie of Christe, and euen as men should washe their handes, soe they should wash their consciences with Almesdeedes, and as women should prepare fine white lynnen cloth when they receaue Christs bodie, soe they should prepare also a chast bodie, cleane thoughtes, and a con­trite harte, that with a good conscience they may receaue the Sacraments of Christe: thus farr S. Augustine, who shewes that in this time weomē receaued the blessed hoaste in fine lynnen cloathe. Againe the said sixt councell did institute, that the piestes in lente only should celebrate vpon Saterdaie, and Sundaie, and the Anunciation of the [Page 277] blessed Virgin, on other dayes they shoulde vse hoastes alreadie consecrated, as it is don in the latine church euerie good fridaie, which Rabanus affirmeth to haue bene the custome more then seauen hundred yeares agone, for that saith he, to consecrate is more befittinge tymes of solemnitie, ioye and gladnes, then in tyme of sorrowe and sad­nesse as the lente is. And when the Gretiās did vse the hoasts alreadie consecrated, and that wyne coulde not be soe much reserued without it were sower or corrupted, it is a signe they did receaue then vnder one kinde, as the latine priestes doe vpon good fridaie without any reprehension therein: Rodol­pnus the Abbott of S. Trudon who did flo­rishe in the tyme of Henry the 4. Emperor,Trith. lib. de eccles. histor. and a most religious Father as Trithemius wittnesseth, doth yeald reason wherfore the laytie ought not to receaue vnder both kindes by these wordes.

The priest ought to be warie that he giue not of the blood of Christ, either to the sicke or sounde laitie, for it may vpon light occasion be shedd, or the simple may thinck that Christe is not vnder ether of both kin­des a parte.

17. But yow will aske, when was it [Page 278] first instituted in the Churche that the lay­tie should receaue vnder one kinde. I aun­swere wee can finde noe beginning thereof, nor any constitution, but the councell of Constance and Basil doe condemne all such as finde faulte with this manner of recea­uinge, or should change that custome, and doe also decree that this was an ould cus­tome of the Church: and when wee can shew noe beginninge hereof out of Eccle­siasticall histories,Aug epist. 218. cap. 6. tom. 2. it is a great signe (accor­dinge to the rule of S. Augustine) that it was allowed of Christ and his Apostles, and that Christe lefte power to his church to dispose of this matter, according as she should thincke it moste fitt for places and tymes, being induced by many sundrie rea­sons to communicat the laytie vnder one kinde, as I haue said alreadye, and nowe I alleadge others. For first if it were not soe, manny trulie were depriued of this benefitt, for that many Northeren coun­tries haue noe wine, and although the rich may haue it, yet euerie poore cannot haue it, yea many there are, that did neuer drinke wine, and if they should drincke thereof, they should vomitte: therfore sith the yoke of our Sauiour is sweete, wee must not thincke that he will compell any to that which he cannot performe. The second rea­son is, for besides Christ which is aswell vnder one as vnder both, there is not in the [Page 279] other kinde but an accident without a sub­iect, as is apparente by the councel of Cons­tance and Basil. The third reason is,6. Conc. cano. 52. that it was lawfull for the prieste aswell in the greeke church that did receaue in lente vnder one kinde, as the sixt councell doth manifest, as also in the latine church, for the priest that receaues it vnder one kinde vpon good fridaie. The 4. reason that Christe is aswell vnder one kinde as vnder both kindes, and he that receaues it in that manner, receaueth as much fruite, as if he had receaued vnder both.

18. Yow vrge against this custome of the church, Vnlesse yow eate his fleash and drincke his blood wee shall haue noe life in you. I answere that the coniunction, &, is taken disiunctiuely, as if Christ had said vnlesse yee eate my fleash or drincke my blood &c. and soe S. Paule saith these wor­des, quicunque &c. 1. Cor. 11. whosoeuer will eate the bread, or drincke the Chalice of our Lorde vnworthilie, did vse the wordes disiuncti­uelie not copulatiuelie, in which place S. Ambrose did read, aut, that is to saie, or, in the Greeke, H. which is a disiunctiue par­ticle, and a disiunctiue commaundement is fulfilled, if one parte be perfourmed as it is said in Exodus,Exod. 15. he that killeth his father & mother let him die the deathe, for the sense is, he that killeth his father or mother shall die, because the one was sufficient. Also in [Page 280] the actes,Cap. 3. S. Peter beinge demaunded almes, answered that he had not siluer and goulde, that is not siluer nor goulde, else he had not answered sufficiently, siluer onlie suffisinge to giue almes. And although we should grāt that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes, yet the laytie doe aswell receaue both vnder one kinde, as vnder two, for he receaueth flesh and blood in the one and in the other. For although by effecte and force of the wordes and sacramentall forme, hoc est corpus meum, this is my bodie, Christs bodie is there, yet his blood, soule, and diuinitie are also there, by due consequence and concomitance, all these beinge inseparable since his resurrec­tion vnited in Christs person; and soe vnder the forme of bread, the laytie receaue Christes blood with the bodie, though not in forme of drincke or drinckinge, but ea­tinge,Cypr. ser de caena Dom. & epist. 3. for which cause S. Cyprian called it, eatinge of Christes blood.

19. This is also proued à posteriori, by the maruelous effect and euente of receauinge vnder one kinde in the combustion and mi­serable troubles of the last warres in Fraun­ce, procured by Caluine and Beza, and other firebrandes their followers, that rus­hed out of hell for destruction of their countrie. Caluine sendinge a Minister of his called North vnto Rochell, who hauinge corrupted with his poisoned he­resie [Page 281] the Mayor of that towne, with many of the cheefest, did surprize it, and his last attempte was to seaze vpon the poore catholique cleargie, which beinge gathered together into a church, and expec­tinge nothinge else then to fall into the cruell handes of this diuilish minister; the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration ap­plyinge it to the bread (for he durst not haue the blessed Sacramente in the pixe accor­dinge to the custome of the church, least those damned and impious crewe should cast it to their dogges, as they hade done in other churches in Fraunce) and euerie one of that heauie clergie did receaue. Domini vic ticum, which before the receauinge the­reof, were both fraile in faith, and fearfull of death, and readie to make shippwreacke of their profession and religion, as I was tould by men of good creditt in that towne, but after the consumation thereof, they were soe firme and soe constante, that eue­rie one of those 24. except one, did endure a most cruell and vilde death, which is knowen to all both catholiques and hereti­ques at Rochell, to wit, that euerie one of them with a stone about his necke, was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of [Page 282] the keaye of Rochell into the sea, with men in Boates readie to knocke them downe into the bottome of the sea, if perhappes anie of them shoulde swimme vpon the wa­ter.

20. The vertuous Queene both of Frāce and Scotlande Marie Steward the Kinges mother, had the blessed Sacramente reserued in a little pixe, which shee her selfe recea­ued a little before her execution, by which noe doubte shee constantlie and most pa­tientlie did endure such a violente death, as is knowen to the worlde. Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that ob­serued the same,The wo­full lott of secta­ries. for in the east, besides that they were infected with sundrie errors, and heresies, they are plunged into the yoke of the miserablest captiuitie that euer was, vn­der that damnable tyrant the enemie both of God and man. In the countries of the weast alsoe, they which doe and did obserue that custome, are not onlie now ouerwhel­med and ingulfed in all pernitious and blasphemous heresies, but alsoe intoxicated with hatred, itched with ambition, con­founded with tumultuous in surrections, and turbulent rebellious, wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence, and corrupted with all exercise of extortion & iniustice: and besides, their labours are [Page 283] without fruite, their soules without cons­cience, their liues without honestie, and their conuersation without shame, they are become plaine A [...]histes, worse then either Iewe, Turcke, or Gentile.

21. And in all those countries of the east and weast, where nowe this wicked heresie infecteth, worse then ether the poison of vi­pers, or the corrupte aire of Basilisks, the people, especially the nobilitie were diuided into factions and hatred, euerie one em­ployinge his best time and his greatest skill to be reuenged vpon his competitors, and therfore did embrace this heresie, not for godes sake, but for a reuenge wherby he might satisfie his vnlawfull ambition, and filthie desires, for as the wise-man saith. Anima callida quasi ignis ardens non extingue­tur, donec aliquid deglutiat. A turbulent minde is like a burninge flame of fire, which shall hardly be extinguished vntill he shall de­uoure & consume somwhat. And the Prin­ces that fauoure these heresies, are soe mis­carried, & misled with this vnsatiable thirst both of ambition leacherie, and couetousnes although they pretend religion herein, that they shall neuer be satisfied, nor their thirst shalbe extinguished, thoughe all the Cha­lices in the world had ben giuen vnto them. It was graunted by the councell of Basil, the vse of the chalice to the kingdome of Bohemia, and the same permitted vnto [Page 284] them by Paulus 3. and by his 3. Legates, that he did send to Germanie, as also by Charles the fifte, this graunt did them no good, but rather did much harme, for in a little tyme there grewe foure sectes of heresies in that kingdome, as the Thaborites, Adamites, Howelites, and Orphans, soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell, and trulie wee must not expecte great fruite nowe if it were graunted, for our cleargie men are noe better then those that went before, nei­ther seculer Princes more vertuous or more iuste then their predecessors, neither are he­retiques more humble or more honest for hauinge the vse of it.

Theoph in cap. prio­ris ad Corinth. 22. Yow vrge against vs out of Theophi­lactus in cap. prioris; Tremendus hic calix cunctis pari ratione est traditus, this dreadfull chalice is giuen to all after one fashion. I answeare that his meaninge was to tell, howe it was all a like to the twelue Apostles, yea to Iu­das himselfe, yea it may be giuen also to others, but Christ did not forbidd those to whome he comitted the gouernment of his church to denie it also to other some, as it is said in the scripture,Genes. 9. that God hath giuen all cattle and beastes to the vse of man, yet by that graunte or donation, he hath not forbidden the superiors for disciplines sake to forbid their subiects in certaine tymes, the vse of certaine meattes, as God in his lawe [Page 285] by speciall commaundemente did forbidd the children of Israell all vncleane beastes, and such that were strangled, which neuer­thelesse the church nowe doth teach and preach, not that herein shee doth against Gods lawe or his precepte, but that beinge taught by the holy ghoast, shee doth inter­prete godes meaninge in the lawe; For the positiue lawe of the church, is nothing else then a certaine prescription of godes lawe, and a certaine determination of that which is giuen in common. God almightie com­maunded vs in generall to praie, to doe pen­naunce to receaue the Eucharist, but the church according to her wisdome and dis­cretion, respectinge rather the intente of the lawe-giuer, then the lawe it selfe, did prescribe both the tyme & manner wherein and by which, wee ought both to receaue the blessed Sacrament, and to doe pennance and praie, for the vulgar sorte yea, and men of great learninge and science, vnlesse they had bene endued with great charitie, with­out these particuler determinations, and comaundements of the Church, would not keepe these generall comaundements. Lu­ther saith,Luth. in lib. de for­mula missa lib. de Cō ­fessione parte 3. para. 14. that the had noe other cause or any sufficient motiue to giue the Chalice to the laytie, but that the church and the fa­thers did comaund the contrarie. And in another place he dissuaded Christians from confession, and from the Euchariste in time [Page 286] of easter, because that the Pope commaun­ded it. I will not obey his commaunde­mente, saith he, I will doe it, saith he, ano­ther tyme, accordinge to myne owne plea­sure, but not accordinge to his precepte. But Luther and all his malitious and turbulent followers, ought to embrace the counsell that the Angell gaue to Agar, the woman seruante.Genes. 16. Reuertere ad domum tuam & humi­liare suv [...] manu illius: retourne to thy house, and humble thie selfe vnder her power. This was spoken litterallie of Agar, that shee should obey Sara and returne to her house: which is allegorically spoken of the church, vnderstoode by Sara, and of the congrega­tion of heretiques meante by Agar, as S. Au­gustine doth teach vs.

Whether the Catholicke Church doth add to this Sacramente, in makinge it both a sacrifice, and a Sacramente. CHAPTER II.

Cypr. epist. 66. Chrysost. hom. 11. Damasc. serm. de cana.1. I' Answere, that the Catholique church doth add nothinge, nor inuente any sacrifice, but that which Christe instituted for a Sacramente, which is our spirituall foode, and may be said to be our daylie bread, as also the great sacrifice of the newe testamente, and soe Christ is said to be offered for vs two man­ner [Page 287] of wayes videlicet bloodilie, and vn­bloodilie. In the first manner, he offered himselfe for vs in ara crucis, vpon the alter of the crosse, which oblation the paschall lābe without spott, which was offered by the Iewes, did signifie. In the second,Cyrill. ad Hebr. 9. Hier. cap. 9. ad Ti­tum. he offred himselfe in his last supper, and nowe his priests doe offer him vpon the alter for the quicke and for the dead, that accordinge to S. Cyrill the oblation of Melchisedech, who did offer bread and wyne, should be accom­plished, and that he should remayne a true priest accordinge the order of Melchisedech, and that his priest hoode which is according to his humanitie, and not accordinge to his diuinitie, might endure for euer. Soe as the Eucharist amongest other Sacraments of the old testamente, hath this priuiledge,How the Eucharist is a sacri­fice and a Sacramēt. and prerogatiue, that it is a Sacramente, when it is receaued by the faithfull; and a sacrifice in asmuch as it is dailie offred for our offen­ces to the eternall father. And although e­uerie sacrifice be a Sacrament, because it is a sacred thinge religiously instituted, to sanc­tifie our soules, notwithstādinge euerie Sa­crament is not a sacrifice, because it is not offred vnto God vnto whome sacrifice is offred, and a Sacramente is ordained for men. Soe as the Eucharist is of greater value and vertue as it is a sacrifice, then as it is a Sacramente, as Ioannes Roffensis saith, in his articles against Luther, and vpon this [Page 288] place related by Alfonso Salmeron.Salmer. tracta. 16. in Ioannē. That the Eucharist is a sacrifice of the newe lawe, it is proued most aboūdantlie both by scrip­tures, fathers, and by councells.

2. The first is by Malachias the prophett, who did prophesie of this sacrifice after this manner.Mal. c. 1. Psal. 112. Non est mihi voluntas in vobis &c. I haue noe likinge of yow, and I will not re­ceaue a gifte from your hand, ab ortu solis vsque ad occasum &c. from the risinge of the sunne vnto the goinge downe thereof; mag­num est nomen meum in gentibus, & in omni loco sacrificatur & offertur nomini meo oblatio mūda: quia magnum est nomen meum in gentibus: my name is great amoungest the gentiles, and in all places they doe sacrifice and offer vnto my name; a cleane oblation. This said the Lorde of hoasts, he said that his name should be great amoungest the gentiles, of whome this oblation should be offred, for before the ghospell of Christe was preached vnto them, noe oblation of theirs was lawfull, neither the oblatiō of the Iewes was cleane it selfe, but accordinge to the faith and de­uotion of him that did offer the same: be­sides they could not offer but at Hierusa­lem onlie, and consequentlie, it was not in all places of the worlde, as it is mente heere from the easte to the weaste. Neither can it be meant of a spirituall sacrifice, ei­ther of prayers, faith, mercie, or a contrite harte, which in scriptures are called sacri­fice, [Page 289] as the Augustane Apologie doth in­terprete, for manie reasons, because that all these be not one sacrifice, but many sacrifi­ces, as also because they doe not scceede the old sacrifices, for in the old testament, there was vse of those kinde of sacrifices as with vs, and moreouer because they were not properlie called sacrifices, but metapho­ricallie, neither are they offered in all places, because they be spirituall thinges, which needes noe place. And much lesse are they vnderstoode of the preachinge of the ghos­pell, as Bucerus writinge to Latonius doth interprete, because preachinge is not pro­perly called a sacrifice, neither succeedeth it the olde sacrifices. Neither the conuersion of the gentiles, by the preachinge of the ghos­pell is this sacrifice, as Aecolampadius doth expounde vnto the Senate of Basil, for this is called an improper sacrifice, neither one sacrifice, but many accordinge to soe many nations conuerted: wheras this sacrifice o [...]ght to be one onlie sacrifice in number and not in forme. Neither shall it be all­wayes, but for a tyme, for when the na­tions shalbe conuerted: Omnis Israel saluus fie [...]. All Israell shalbe saued, as the Apostle doth witnesse. Neither last of all was it spo­ken of Christe on the Crosse, a Kemnitius would haue it, for that was not allwayes, it remaining but the space of an houre, nei­ther in all places, but in Mounte Caluarie, [Page 290] neither was it offred properlie of the genti­les.Psal. 75. Quia notus erat in iudea Dominus, because God was knowen in Iudea, and in Israell his name was great.

3 Wee must therfore vnderstand, that this prophesie is vnderstoode of the oblatiō of Christe in the Eucharist, and that it shalbe alwayes celebrated in the church of Christe, from the easte to the weaste, as it is (God be thancked) in despite of the diuill and all his instruments. This is proued by the lit­terall sense of the texte of Malachias his prophesie, and by the tradition of the fa­thers, which is the certaine key of the vn­derstandinge of the scriptures. For soe Cle­ment. Clement. l. 7. Const. Apost. D. Martial. epist. ad [...]urdiga­lensis. Iust. Martyr Dialogo in tripho. Iren. lib. 3. cap. 23. Tract. 27. Martialis. Iustinus Martyr. Ireneus. Ter­tul. lib. in Iudeos c. 16. Euseb. lib. 1. de demon­stratione Euangelica cap. 10. Cyrillus lib. 1. de adoratione in spiritu & veritate. Damascenus lib. 4. c. 14. Aug. lib. 18. de Ciuitate Dei cap. 20. & 35. Hieronymus. Theodoret. Remigius Hay­mon; Rupertus & Lyranus in their Com­ment. vppon Malach. & Concil. Trid. sess. 22. interpret: We must consider, that the worde sacrifice in the Hebrewe tonge as Salmeron doth set downe, is called zebeach; which is properlie called a bloodie sacrifice, and in the place of an oblation is putt in the he­brewe tounge mincha, which was properly meate, or a guift vnbloody. Therfore for all the sacrifices of the old lawe, whether they be bloodie or vnbloodie, our Lord by his [Page 291] prophett said. Corpus autem aptasti mihi, thow haste made my bodie befittinge all of them. This vnbloodie hoaste is soe cleane and pure in itselfe and soe acceptable vnto God, as by the wicked life of him that doth ad­minister the same, it cannot be defiled. And although in the prophesie it is said in the present tense, yet for the certitude and vn­doubtfullnesse of the prophesie, the time present is vsed for the time to come. Offeretur & sacrificabitur, it is sacrificed, for it shalbe sa­crificed, ab ortu solis vsque ad occasum &c. from sunne risinge vnto sunne sett, my name shalbe great amoungest the Gentiles.

4. By this worde therfore wee must note and marcke, the amplitude and largnes of the church, against the narrowe streight of the Iewes, and the smale corners of the heretiques, which by their offences and he­resies are vtterlie depriued of this hoast, and sacrifice. The catholique church doth cele­brate and solemnize the sacred praises of God, in which this prophesie is accomplis­hed, by the benefitt shee daylie receaueth by this sacrifice, by which shee is daily fedd, and by which shee offers herselfe withall her forces, vnto this liuinge God, singinge prayses vnto him. Yealdinge and consecra­tinge herselfe in all humilitie of spirite, in all perfect deuotion of faith hope and chari­tie, to the glorie of the great God, vnto whome, and to none els, this great sacrifice [Page 292] is offred, for which Sacrifice, Churches, Al­ters, Chapples and Conuents were builded, Priestes, Deacons, and Leuites, and so many blessed orders of cleargie men were insti­tuted, for which causes soe many benefices, personages, vicariadges, Cannonries, Pre­bendes, Tithes, profittes, stipendes, reue­newes, landes and liuinges, for the honest maintenaunce of such as should offer this sacrifice, were lawfully and charitably bes­towed, by the godlie and deuoute chris­tians.

5. But yow saie that the papists herein did robbe both this great God of his hon­nor, by comittinge idolatrie againste his maiestie, and also the christians of their lan­des and goodes, inuentinge this sacrifice, as yow saie, against God, for to deceaue the godlie people of their goodes. I desire yow if the Papists did deceaue the people herein, why should not yow make restitution to the right owners of those landes? for if yow take anie thinge from a theefe, by all lawes both ciuill and cannon, yow ought to res­tore it againe to the true owner, and as yow saie yow restore to God his owne honor by takinge awaie this Sacramēt, why should not yow restore also vnto the christians their tithes and liuinges giuen in tymes paste for priestes, principally to offer this sa­crifice, by which the name of God hath bene most glorious amoungest the nations? [Page 293] But as God is not the more glorified by your doinges, soe your neighbor is not the more edified by your examples, and vntill yow restore to God his sacrifice, yow will neuer restore or make anie restitution to the Christians of their goodes.Plutar. But you follow C [...]natho and Philoxenus who beinge slaues of their bellies, to haue all the bankett and feaste to themselues, were wont to spitt & blowe their noses into the dishes, that o­thers should not eate thereof: soe yow spit vppon the Masse for the which those church liuinges principallie were giuen, and ther­fore yow charge priests with couetousnes, and other enormities, that yow your selues may possesse freely their spoiles and goodes, and abuse them as yow doe with excessiue riotousnes: you bark also against the fast of the Church and the continente life of clear­gie men, that you may mispend those liuin­ges by satisfying your filthie appetites, which cannot be satisfied. Yow knowe, or at least you should knowe, that those who will not serue at the alter, ought not to liue by the alter, and if yow refuse this office, in thinckinge it to be impious and idola­trous, yow should alsoe refuse the reward and promotion of idolatrie and impietie, as those liuinges which were consecrated to the alter, by the last testament of the testa­tors; for Beneuolus, for that he would not conforme himselfe to Iustina the Empresse, [Page 294] against S. Ambrose beinge defiled with the Arrian impietie, restored vnto her all the ensignes and titles of honnor he had of her,Lib. 7. cap. 13. as Zozomenus writeth.

6. The second place to proue the trueth of this Sacrament, is taken out of the Psal­me. Iurauit Dominus & non penitebit eum, tu es sacerdos in aeternum secundum ordinem Melchi­sedech. Our Lord hath sworne, and he will not repent himselfe thereof; thou art a priest for euer, accordinge to the order of Melchi­sedech; for that this priest-hoode shall neuer be taken from him. For not onlie in his last supper did he offer himselfe, but also on the Crosse, and also by his priestes by whome he shalbe offered vnto the worldes ende, as Aecumenus, Aecumen. cap. 5. Cyp. epist. ad Caeci. Damasc. in 4. lib. de fide or­thodoxa. D. Cyprianus, Clemens Alexandri­nus, Athanasius, Eusebius, Epiphanius, Arno­bius, Hieronymus, Ambrosius, Augustinus, Theo­doretus, Theophilactus, Damascenus: and others affirme. For Christ offeringe himselfe vnto his Father nowe in heauen, & before vpon the Crosse, cannot be saide, that he is a prieste according the order of Melchisedec, but rather accordinge to that of Arron. as S. Thomas teacheth when he did offer himself in a bloody fashion vpon the Crosse, whose oblation was but once, and not foreuer as S. Paule saieth: for besides that Christ insti­tuted a churche, and ordained sacramentes, he offered two sacrifices, the one on the crosse, the other at his last supper, both of [Page 295] them but one sacrifice in substance, yet differ in forme and manner: by that of the crosse, Christe was a priest, but not an eternall priest, nor accordinge to Melchisedech, be­cause that was once only offered, and being bloodie, resembleth not the vnbloodie sa­crifice of Melchisedech: but by that he of­fered at his last supper, for he by his priestes offeringe still that sacrifice in the Masse, is a priest accordinge to Melchisedech, whose sacrifice consisted of bread and wine. And therfore euen as accordinge to S. Paule, Melchisedech was a figure of Christe accor­dinge to his priest-hoode, so was he a fi­gure accordinge to his sacrifice, for sacrifice and priest-hoode haue a speciall connexion and relation one with an other, but his or­der can not be said to be in a bloodie man­ner. For wee doe not read that euer Melchi­sedech did offer any bloodie sacrifice, ther­fore this order must needes consist in an oblation of an vnbloodlie sacrifice. And al­though wee shoulde graunt that he offred himselfe accordinge to both, the oblation accordinge the order of Melchisedech, and the oblation of the crosse, yet the sense of the oblation of the crosse, ought not to take awaie the sense of the oblation of the other.

7. The third place to proue that it is a sacrifice, is by the institution of the Eucha­riste: for when he made an ende of the supper of the lambe, that was to be sacrifi­ced, [Page 296] it is said our Lord tooke bread (for this was the manner that the priest did vse in sacrifice) and hauinge lifted vpp his eies, as if he woulde offer vpp to his father that ho­lie breade, into which as Hierem. saith, the Iewes did cast their wodde:Hier. 2. and as the Masse or Liturgie of the Greekes hath.Liturg. graecor. in missa D. Iacobi. Accipiens panem in sanctas immaculatas manus &c. Ta­kinge the breade into his holie, vnspotted, innocente, immortall handes, liftinge vpp his eies, and shewinge vnto yow God the Father &c. And in the Masse, both of the Latines and Greekes it is said. Gratias agens, giuinge thanks for the redemption of the worlde, offeringe therfore vnto his father a sacrifice of thanks giuinge benedixit, he bles­sed, neither did he sooner offer, then he cō ­secrated, and consecratinge he offered him­selfe willinge to be sacrificed. He said also, accipite &c. Matt. 26. Luc. 22. 2. Cor. 11. Take and eate, this is my bodie, wherto S. Luke doth add. Quod pro vobis da­tur, which is giuen for yow, or which is broken for yow, as S. Paule hath. Quod pro vobis offertur, as S. Augustine doth inter­prete; and also it is said of the bloode in the present tense of the four Euangelistes. Fundi­tur, not because that presentlie out of hande he should be offered vpon the crosse takinge the tyme present, for the tyme to come, but at this instante he offered himselfe in that heauenlie misterie vnto his father, for dare, frangere, tradere, fundere and facere, are wor­des [Page 297] belonginge vnto a sacrifice, for it is said,Iohn. 3. that God loued the worlde that he should giue his only begotten sonne, vid. in sacri­fice for vs, he did not spare his only sonne, sed tradidit, but he deliuered him for vs.Rom. 8. Moreouer he was a prieste accordinge to the order of Melchisedech, therfore he was to offer in bread and wine as he did.

8. Againe he said, I desire to eate this Pasche with yow, for Pasche is a sacrifice: and as euerie man is a liuinge creature, so euerie Pasche is a sacrifice, which is confir­med, in the 6 of S. Iohn:Argumen­tū à specie ad genus affirmati­uum va­let. Iohn. 6. the bread that I shall giue, is my fleash for the life of the worlde, therfore the bread giuen in the sup­per, doth conteine the fleash giuen for the life of the worlde vppon the crosse for sa­crifice, so that neither in the supper, nor vppon the crosse, was it a sacrifice, or els in both it was a sacrifice, for the worde giuen, was repeted twise. And although it should be once repeted, yet it hath the force of a sacrifice. Panis quem ego dabo caro mea est pro mundi vita, the bread that I shall giue is my fleash, for the life of the worlde. For the Eucharist in asmuch as it is a Sacrament, profiteth onlie him that receaues it, but forasmuch as it is a sacrifice, it is the soule of the church, and the life of the worlde, therfore the bread giuen by Christe and containinge his fleashe, necessarily was im­molated and sacrificed, and also offered vnto [Page 298] his Father. Moreouer our Lord saied when he deliuered this bread.Rupert. D. Thom. Luc. 22. 1. Cor. 11. Do this in remem­brance of me, by which wordes he shewed the nature of a sacrifice saying, as it were: hitherto yow haue offered the figuratiue, and Paschall lambe, nowe I doe not take away the oblation of a sacrifice, but I doe transfer and change the same vnto a more worthie oblation of offeringe my bodie and bloode. Therfore Pope Leo saieth, lett the shadowe giue place to the bodie, let Ima­ges giue place to the trewe patterne. Anti­qua obseruatio nouo tollitur Sacramento: lett the old custome giue place to the newe sa­crament, hostia in hostiam transit, sanguis san­guinem excludit, & legalis festiuitas vt mutatur, expletur. Lett one hoaste passe vnto another, one blood doth expell another, the accom­plishinge of the legall festiuitie, doth im­porte a change thereof.

9. This is the cause that Christ that nighte did offer thrise: first in a pure figure: secondlie he offered his bodie and blood vn­der both kindes of bread and wyne, which was both the thinge it selfe and a figure; last of all he offered himselfe (beinge the thinge it selfe) vnto death when he went vnto the place where he was taken. This is declared in the forme of the cannon of the Masse which S. Ambr. vsed in the church of Millā vid.S. Ambr. Masse. Qui sacrificij perennis formam instituens, primus omnium hostiam Deo obtulit, & primus [Page 299] omnium illam docuit offerri, who institutinge the forme of the euerlastinge sacrifice, as the first of all that offred an hoste vnto God, & the first that taughte the same to offered.The masse of Aethio­pia. The Church of Aethiopia hath these wor­des in the Canon of the Masse related here by Salmeron which he hath seene in printe.Salmeron tract. 27. Hoc facite in meam commemorationem. Nunc autem recordamur mortis tuae, & resurrectionis tuae tibique gratias quod per hoc sacrificium di­gnos nos fecisti standi in conspectu tuo. Doe this in remembrance of me, now wee being mindfull of thy death, and of thy resurrec­tion, wee giue thee thancks for that thow voutsafest that wee stand in thie presence.Clemens. Romanus l. 8. const. cap. vlt. Hebr. 5. The constitution of the Apostles hath these wordes. Primus igitur natura pon­tifex est vnigenitus Christus, qui non sibi hono­rem arripuit, sed constitutus à patre &c. The first Bishopp by nature, is the only begotten Christe, which did not arrogate vnto him selfe honor or renowme, but beinge ap­pointed of the Father, which for our sakes became man, and offeringe vnto God a spirituall sacrifice, and vnto his Father, be­fore his passion he commaundeth vs onlie to doe this.

10. Moreouer our Lord by the worde (sacite) doe this, comaūded that they should consecrate and offer, take, receaue, and dis­pense to others &c.Exod. 13. Leuit. 15. For in the holie scrip­ture, the word facere, is taken for sacrificare [Page 300] vid. to sacrifice as, facietis & hircum pro pec­cato, yow shall sacrifice a goate for sinne, also Numer. 6. facietque sacerdos vnum pro pec­cato, and the priest shall offer one for sinne: for not without cause did our Sauiour vse the specificall worde of offringe, consecra­tinge, receauinge, or distributinge, for he did vse the generall worde comprehending vnder it selfe all these specificall. S. Iames the Apostle in his Masse hath these words.S. Iames his Masse. Offerrimus tibi Domine hoc sacrificium verendum & incruentum, orantes ne secundum peccata nos­tra nobiscum agas, neque secundum iniquitates nostras retribuas nobis &c. We offer vnto thee ô Lorde, this fearfull & vnbloodie sacrifice, neither deale with vs accordinge to our sin­nes, neither giue vnto vs accordinge to our iniquities. The Masse or Liturgie of S. Basil. hath these wordes.S. Basil his Masse. Suscipe nos Domine appro­pinquantes sancto altari tuo &c. Receaue vs ô Lord approachinge vnto thy holie alter accordinge to the multitude of thy mercie, that wee may be worthie to offer vnto thee, that reasonable sacrifice without bloode for our offences, and the ignorance of the peo­ple, and to the intent that this sacrifice may be acceptable vnto thy holie supper celes­tiall, and intelligible alter in odor of sweet­nes, cast forthe vppon vs the grace and fa­uor of the holie ghoast. The Masse of S. Io­hn Chrisostome hath these words.S. Iohn. his Masse. Pontifex nostrum extitisti, & misteriae huius ac incruentis [Page 301] hostiae sacramentum, nobis tradidisti. Hebr. 7. Thou beinge our Bishopp thou hast deliuered vnto vs the Sacramente of this misticall and vn­bloodie hoaste. S. Paule also doth argue that priest hoode beinge translated, it is neces­sarie that a translation of the lawe be also made, because that the lawe and priest-hood were ordeined together, and whosoeuer will take awaie the one, taketh away the other; for priest-hoode hath greater connexion and relation to the sacrifice, then to the lawe, because that priest-hoode is ordained for to offer sacrifice, and sacrifice can not be offered but of a lawfull priest.

11. Againe the olde priest-hoode was externall and was instituted to offer exter­nall sacrifice, neither is it properly translated into a spirituall priest-hoode, for any thinge that was either in the lawe of Moyses, or of nature, written or sett downe, was comon to offer it spiritually, as to offer spirituall hosts of praises and praiers, and such like: therfore it was translated into the externall sacrifice of the Euchariste, for the oblation for the which priestes were instituted and ordeined, for to offer anie spirituall oblatiō whatsoeuer, the laytie were as fitt as the P [...]iests: & as the priest-hoode of the old law was translated into the priest-hoode of the lawe of grace, so their sensible sacrifice into the sensible sacrifice of the Eucharist, which only doth fulfill and accomplish all the pro­phesies [Page 302] and figures of the old lawe, and doth succeede the same. And euen as the paschall lambe beinge offered euerie yeare, did not take awaie the sacrifice of lambes that was offered euerie morninge and eue­ninge commaunded in Exodus, so neither Christ being bloody offered vpon the crosse takes nott awaie the vnbloodie and quoti­dian sacrifice of the masse. And although that Christ is said to be offered from the begin­ninge of the worlde, yet that takes not a­waye the externall sacrifice of the lawe of nature, or of Moyses, but they rather haue their vertue and force from Christe his sa­crifice, as they are said to smell sweetlie in gods presence. Much lesse taketh it away the externall and sensible sacrifice of the newe testament, which is a certaine sensible representation of Christes bloodie sacrifice. Otherwise the church in the newe testamēt is in a worse case, then the church either in the lawe of Moyses, or in the lawe of na­ture, in which by their externall sacrifice they could represente Christs death and passion, which the church in the lawe of grace cannot doe, if yow take awaie frō her this only sacrifice left with her. Moreouer she had bene depriued of that dignity & ex­cellēcy of offering external sacrifice, which the church in those two states had & conse­quentlie the priests in the lawe of grace had been more obscure and of lesse dignitie in [Page 303] the power of priest-hoode, then those of Leuie.

12. But you will peraduenture answere, that the office of priest-hoode is to offer sa­crifice in spiritt and trueth. Wherto I replie,Obiection Answer. that the olde fathers alsoe in the lawe of nature, and Moyses coulde soe doe, and like­wise euerie other person. If you take awaie this sacrifice, it is not true that Christe vpon the crosse is a priest accordinge the order of Melchisedec, but accordinge to the order of Aaron, whose hoasts and sacrifices were bloody, as that of Melchisedec was vnbloody in bread and wine. Againe, if yow will haue noe other priest, but Christ vpon the crosse, to be the onlie priest, of the newe testa­mente, and that there is noe other priest or sacrifice, then Isaias is a lyar, and his pro­phesie is false, for in the ende of his prophe­sie he said there should be new priests and Leuites,Priests proued. for he did not speake of the priests of the olde lawe, and in vaine should he speake of the newe priests if they should offer noe sacrifice. Did not S. Paul saie.Ad Ti­tum. 1. For this cause I left thee in Crete, that thou shouldest reforme the thinges that are wan­ting & shouldest ordeine priests in the cities; Also he saith vnto Timothy,1. Tim. 4. doe not neglect the grace which is in thee, and which is gi­uen vnto thee by prophesie with the impo­sition of the hands of priest-hoode.Iacob. 5. S. Iames wished the sicke person to send for the [Page 304] priests, which should annoile him and praie for him, & those that S. Paule called Priests, afterward he called Bishoppes, but it is ma­nifest that none can be a Bishopp without he were a Prieste, a Bishopp beinge a degree aboue priest-hoode, if therfore in the newe testament, there be Priests selected from the people, they ought to sacrifice and offer. S.Hebr. 5. Paule saith, euerie high priest taken from amonge men, is appointed for men in those things that pertaine to God, that he maie offer giftes and sacrifices for sinnes. Therfore besides the bloodie sacrifice of Christe vpon the crosse, there must be a sen­sible and a common sacrifice instituted of God, and that soe noble as euerie one can­nott offer the same.

Clemens lib. 1 cōst. apost. c. 1.13 Clemens saith. Post assumptionē Christi nos oblato secundum eius ordinationem sacrificio puro, & incruento constituimus Episcopos, pres­biteros, & diaconos numero septem: wee after the assumption of Christe, accordinge to his institution, haue appointed Bishopps, Priests, & Deacons, in nomber seuen for this pure and vnbloodie sacrifice. S. Hierom saith if it be commaunded to the laie people to abstaine from their wyues for prayer,Heir resp. ad Titum. how shoulde wee thincke of the Bishoppe which is ordained to offer this vnspotted sacrifice, aswell for his owne sinnes as for the people? S. Cyrill of Hierusalem calleth the Masse, a spirituall sacrifice, by reason of the bodie of [Page 305] Christe which is spiritualized by the diui­nitie, and is spirituall in deede though not in substance, yet in qualitie and manner of e­xistence.Cyrill. ca. 4. myst. Anacletus ep c. 2. Sother de consecr. dist. Anacletus commaundeth Bishop­pes and priests not to sacrifice, without witt­nesse to assist them. Sother Pope commaun­deth two at leaste to be present, because the Prieste saith. Dominus vobiscum, & orate pro m [...]. Euaristus willeth, that the places wherin Masses should be said, be consecrated, and that alters should be sacred by chrisme. Pius the first, telleth how that Eutropia hauinge giuen her howse to the poore, he celebrated Masse with the said poore Christians. Cle­mens the first Ep. 3. forbiddeth to saie Masse, but where the Bishopp will assigne. S.Gregor. l. 7. regist. epist. 63. [...]oui. 2. Isid. lib. 1. de o [...]ijs cap. 15. Gre­gorie did write vnto the Bishopp of Syra­cusa and Isidorus, that S. Peter did institute the order of the Masse, and it seemeth saith O [...]igines, to pertaine to him onlie to offer continuall sacrifice, who deuoted himselfe to continuall chastitie orig. lib. 1. contra cel­su [...]. And in the 8. booke of the constitutiōs of the Apostles as S. Clement dothe affirme,Clement. const. 8. E [...]odius was made Bishoppe of Antioche by S. Peter, and afterward Ignatius by S. Paule.

14. This sacrifice, as it hathe many na­mes in holy scripture, soe it is expressed of the old fathers with many significant tear­mes; Dauid called it, the sacrifice of praise,Psal. 49. Psal. 4. the sacrifice of iustice, a waie to see the sal­uation [Page 306] of God: of Daniell it is called Iuge sacrificium, Mala [...]h. 1. Luc. 1. Matt. 5. Iud lib. 4. cap. 34. 1. cap. 5. 1. Cor. 10. Heb. 10. Act. 2. Cle. Const. Apost l. 8. cap. vlt. Dionys. Areop. cap. 3. de caelest. Hier. the daylie and continuall sacrifice, a pure oblation: of Malachias, the sacrifice of Iuda and Hierusalem: the bloody lambe of S. Luke: of S. Mathewe the oblation that should be offered at the altar: of the Apostle, it is tearmed our pasche, & the table of our Lorde: of S. Luc, the fraction or breakinge of the bread: and also in a liturgie of S. An­drewe it is called, a lambe sayinge; I offer daylie a lambe vnto God which when it shalbe eaten, it shall remayne whole and sounde. The councell of Nice calles it, the lambe that takes awaie the sinnes of the worlde. S. Clement calls it the pure and vnbloodie sacrifice. S. Dionysius the obla­tion of the liuely hoaste. S. Martialis, a sa­crifice and a cleane oblation. Ireneus the newe oblation of the newe testament. S. Cyprian a trew & perfecte sacrifice. S. Atha­sius, an vnbloodie immolation: Eusebius Cesar. and S. Chrysostome, a dreadfull, ter­rible and euerlastinge sacrifice most honno­rable: others call it a singuler sacrifice, ex­cellinge all the sacrifices that euer were. Others a true, vnbloodie, vnspotted, perfect hoast, our daylie sacrifice, our Lorde his lambe: S. Aug. the sacrifice of our price and redemption, the sacrifice of our mediator: S. Gregorie calls it the healthsome hoaste, the hoast of oblation: others call it the sa­crifice of christians &c. with many such [Page 307] pithetons, and last of all S. Paule calles it: Consummatio Sacramentorum, the accomplis­hinge of the Sacramentes.

15. Besides traditions of the Apostles, decrees of all generall councells, authoritie of all the fathers and holie doctors, and the common and vniuersall practise both of the greeke and latine churche, many irrefragable and approued reasons there are to confirme the infallible trueth of this blessed sacrifice. For Christ is a Prieste for euer, and by his death deserued to haue the order of euer­lastinge priest-hoode, and therfore an euer­lastinge sacrifice; for this sacrifice cannot be euerlastinge, either for the oblation once of­fered vpon the crosse, or for the oblation once offered at his last supper, but it is eter­nall and euerlastinge by the sacrifice which daylie in all the worlde he offereth by his Priests and ministers euen vnto the daie of iudgmente. And soe Oecumenus saith that Christe is a Prieste foreuer, not for his pas­sion, but in respecte of this presente sacri­fice,Oecum. ni Cathena. Psal. 109. by which that great Priest doth offer sa­crifice. Theophilast. Eusebius Caesar. in lib. de demonstratione Euangelica, & Haimo in epistola ad Heb. and many other fathers say, that Christ is the high prieste, or the great priest, accordinge to S. Paule, or the greatest bis­hoppe accordinge to all, and not Metapho­rically but properly, therfore he oughte to haue inferior Priests vnder him that shoulde [Page 308] also offer, otherwise he shoulde not be cal­led the greateste, for a supreame order or power hath a relation to an inferior. The perfecte priest-hoode of Christe ought to take away the impefect priest-hoode of the old lawe, and as he instituted a newe lawe, so he ought also to institute a newe priest-hoode, for euerie lawe oughte to haue his Priesthood which should interprete the law, as it is said by Malachias, aske the lawe of the Prieste,Malac. 7. Deut. 9 the lippes of the Priests shall keepe wisdome: and as it is said in Deut. if there be any harde or doubtfull question betwixte stocke and stocke &c. goe your waies to the Priests and whatsoeuer they shall comaunde yow to doe, doe it; and as he tooke awaie the olde lawe, so he tooke also the olde Priesthoode, and as two lawes cannot consist, soe two priest-hoodes can­not remaine.Libr. 1. Mac. c 1 Radix peccati; the of-springe of mischeefe Antiochus, that he might take awaie both lawe and Priesthoode from Ie­rusalem, and from the children of Israell, he tooke awaie both sacrifice and oblations from the temple.

Daniel. 1216. Daniell prophesied that when An­techriste shall come. Ablatum fuerit iuge sacri­ficium, that he shall take awaie the daylie sa­crifice, as by that meanes to take awaie both the lawe and memorie of Christe that insti­tuted this sacrifice: vpon this place; S. Hy­politus that noble Martyr hath these wor­des. [Page 309] Ecclesiarum aedes sacrae tigurij instar erunt, Ex lib. Hypoli. qui extat. Hiero. in Daniell. citat. pretiosum corpus Christi & sanguis non extabit, liturgia extingetur, psalmorum decantatio ces­sabit, scripturarum recitatio non audietur? In the time of Antechriste, saith he, sacred how­ses of the church shalbe like a cottage, the pretious bodie and blood of Christe shall not stande, the Masse shalbe extinguished &c. If this holie Martire had bene in these wicked daies and should see how these he­retiques bringes churches and Monasteries to ruyne, and oppose themselues against this blessed sacrifice, he vndoubtely would saie they are the harbingers of Antechriste. Eusebius saieth that Licinus the Tyrante, and Competitor of Constantine the greate,Euseb. lib. 10. c. 3. in all his dominions did forbidd the chris­tians to exercise this Sacramente and sacri­fice. Quid insandos loquar apostatos Licinium & Iulianum &c. what speake I of the wicked apostates, Iulian & Licinius saying, that for noe other cause Christe was put to death by the Iewes, but for that he broughte a newe sacrifice vnto the worlde: for by these mens gouernment our sacrifice was taken awaie, euen as wee may reade in the life of those Martires Iouentinus and Maximus: with S. Chris. the holie boord, saith he, is defiled, the holie vessells polluted, and taken away, in which sacrifice was offered to the sonne of Marie. Heresie and sacriledge were euer soe ioyned one to another, that the heresie [Page 310] was firste detected by the sacriledge; so E­lias did crie out vppon the heretiques for their sacriledge:3. Reg. 19 Domine altaria tua destrux­erunt. Lord they haue cast downe thyne al­tars.Basil. ep. 70. & 71 Naz. ora de Arrianis. Optat. lib 6. in Per­menan. In the heresie of the Arrians, S. Basill and S. Nazian did deplore that the altars were destroied, that this blessed sacrifice was polluted. Optatus Milleuitanus in all his sixt booke, speaks of this sacriledge exerci­sed by the Donatists. Quid tam nefarium, quā altaria Dei in quibus & vos aliquando obtulistis pangere, radere, remouere, in quibus vita populi & membra Christi portata sunt: what is more wicked, thē to breake, surprise, ouerthrowe and remoue the altares of God, in which somtimes yow haue offered your selues, on which the life of the people, and the mem­bers of Christ are layed?Leo 1. ep. 75. S. Leo Pope spake in like manner of the Eutichian hereticks at Alexandria, per crudelissimam &c. they (saith he) cast foorth their most cruell hands, and with al raginge madnes they extinguish the lighte of the celestiall Sacraments, the obla­tion of the sacrifice is interrupted, and the sanctification of the chrisme is intercepted, and with their bloodie murtheringe hands, they haue taken awaie all misteries.Lib. 20. cap. 13. contra Faustum. Finally, S. Augustine doth reproue Faustus Mana­cheus, for accusinge the christiās of Idolatry, in sayinge, that in honoringe this blessed sa­crifice, they honnor and reuerence therein Bachus and Ceres.

[Page 311]17. Yf the Gentiles themselues were soe curious and soe respectiue in offeringe sacrifice vnto their false godes, and their lawes and edictes were in nothinge soe se­uere and soe extreame, as vppon such as shoulde prophane the same, and all the per­secution that they inuented against the chris­tians was because they did not offer sacrifice vnto their strange godes, and as Suetonius relates,Sueto in oct. c. 35. the Emperor August. Caesar did or­deine, that all the Senate of Rome before they should sitt in their rancke, should e­uerie one of them first offer incense be­fore the altar of that God, in whose church they were, for they could not all meete to­gether but in churches. How much more ought we christians to be curious, and re­ligious in seruinge of the true liuinge God, by our sacrifices and oblatiōs, which are the cheefest actes by which wee honor & reue­rence him? S. Aug. saies against Faust. alead­ginge that of the prophett.Aug. cōt. Faust. lib. 20 c 21. Aug. ibi. Sacrificium laudis glorificabit me &c. The sacrifice of praise shall glorifie me, and this is the way by which I shall shewe him my sauior, this is the sacri­fice of the flesh and blood of Christe which was promised before his cominge by si­militude and liknesse of oblations, which was perfourmed in the passion of Christe by the trueth it selfe which was celebrated in his memorie after his ascension, and in that place he said. Sicut autem non ideo contem­nenda [Page 312] &c. Aug. de ciuit. lib. 4. cap 10. ante finē. Euen as the virginitie of Nunnes ought not to be despised or detested, be­cause the vestales amoungest the Romanes were Virgines, soe the sacrifice of the fathers ought not to be despised, because the gen­tiles haue also their sacrifice, quia diuinus ho­nor est sacrificium, Aug. ibid. for the diuine honnor must be acknowledged by a sacrifice, & this ho­nor as S. Aug. saith is latria, which is a dewe seruice to the diuinitie, and vnto this due seruice pertaines the oblation of a sacrifice; for to offer, or to sacrifice vnto God, is a morall precepte pertaininge to the lawe of nature, which Christe in his ghospell hath not taken awaie, but confirmed the same, which is ingraffed in euerie reasonable crea­ture vid. that sacrifice ought to be offered vnto God, and that the best is to be offered vnto him; soe Abell did offer vnto God of the best cattel he had. Therfore in offeringe sacrifice vnto God wee err not. Sacrificium significat actionem misticam aliquam rem exter­nam applicatione ad Dei cultum & oblatione sa­crantem: for to sacrifice doth signifie as S. Augustine saieth and S. Thomas, a certaine misticall action,Aug epist. [...]6 q 3. tomo 5. hollowinge and thinge ex­ternall, that is applied and offered to the worshipp of God, and this sacrifice is not offered to any other creature but to God.

Aug cont. Faustum l. 20. c. 21.18. And although saieth S. Augustine the christian people doe vse a religious so­lemnitie in remembringe the Martyres both [Page 313] to kindell in themselfes a desire to imitate them, as also to be partakers of their me­rit [...]es and to be reliued by their praiers, yet wee doe not offer sacrifice vnto anie Martyr, but vnto the God of Martyres, although wee establish alters for their remembrance. For what Bishoppe or Priest at the sepul­chers of these holie bodies beinge at the al­te [...] doth saie these wordes. Offerimus tibi Pe [...]re & Paule aut Cipriane? sed quod offertur, offertur Deo qui martires coronauit &c. Wee offer vnto thee Peter, or Paule, or Cyprian, but that which is offered is offered vnto God, which crowned the Martyres, thus farr S. Augustine. Wherunto Innocentius agreeth, saying that wee must honnor God with churches, alters, sacrifices, priesthoode with vertuous and with the internall wors­hipp of latria, and soe he saide that there are two kindes of seruices; the one which is due to the creator; the other which is due to the creature, neither churches, alters, priesthoode are offered vnto Sainctes in the honnor of God, but rather vnto God, they are conse­crated in the honor of the Saincts.Leui 26.9 10 11.12. Psal 22.1 Escij 58. Gen. 14. Wherfore in all lawes, and in all states of the worlde, were offered vnto God of the fruictes of the earth, and Melchisedec did offer bread and wyne, Abraham did offer Isaacke, in the lawe of Moyses also there was a sacrifice of­fered as the bread of proposition and fine flower sprinkled with oile and francken­sence [Page 314] &c. with manie other thinges. Euen soe in the lawe of grace there must be a sa­crifice which is the onlie sacrifice of the law both nowe and for euer as S. Cyprian saith.Cypr. ser. de bapt. Nec sacerdos eius penituit Deum. God was not not displeased at that priesthoode, for the sacrifice which he offered vpō the crosse was soe acceptable to God, and of that perpe­tuall vertue, that it is of no lesse force and efficacie this daie, then that day when the freshe blood and water issued out of his bles­sed side, and the scarres yet lefte in his bles­sed bodie doth challenge and exacte the iust price of the redemption of mankinde: soe that it is the selfe same hoast and oblation, which is nowe offered by the Priestes in the lawe of grace, and that which himselfe did offer vpon the crosse, which was signified and represented by all the former sacrifices of the lawe of nature, and of the lawe of Moises, and much more represented and ex­posed to the viewe of the christians in the lawe of grace, & therfore S. Iohn calles him. Agnus qui occisus est ab origine mundi, the lam­be that was killed from the beginninge of the worlde, I meane in all the sacrifices that euer was, by whome all sacrifice had and shall haue their value, force and vertue, soe as it doth comprehende both the bloodie and vnbloodie sacrifice, for in both of them that lambe is offered which taketh awaie the sinnes of the worlde, and that vnbloodie sa­crifice [Page 315] which the church doth offer, is of the same force, with that which Christe him­selfe did offer at his last supper. And euen as the baptisme giuen by Christe is not of greater force then that which is administred by a simple prieste, although, ex opere ope­rantis, vid. by the meritts of him that giues the baptisme, he may conferr greater fruicte to those that he himselfe doth baptise, or for whome he offers this blessed sacrifice, thē the baptisme or sacrifice don by a priest: and as the malice of the Prieste cannot hin­der the fruicte of the sacrifice, ex opere operato in nature of the Sacramente, soe the holli­nes of him cannot increase the grace the­reof, although he that administers it by spe­ciall praiers, may profitt him in some sorte, for whome he offers the same. And as S. Nazianzenus said, lett there be two Ringes,Naz. in oratione in sanct. Ian. one of golde and the other of Iron, and both of them engrauen with the Image of the kinge, in sealinge of lettres or puttinge their impression to anie waxe, both of them haue equall force and value, for noe man by the impression or sealinge of them can discerne, which was the goldē ringe, or the iron ringe, because it was but one charecter, although the matter and substance were sundrie: euen soe it is, the same baptisme, the same abso­lution, and the same sacrifice, that is offered of good priests and which is offred of badd, although the church haue comaunded wic­ked [Page 316] and irreguler Priests to abstaine from the alter, and from the Sacraments, and also that the christians should refraine from them, if they perceaue them intangled or detected with any enormous publick offence: for it is the same word of God whether it proceede from the good, or from the badd.

19. As touchinge an ordinarie obiection that euerie sacrifice ought to be bloodie, and to be slaine, and soe consequentlie Christe beinge not slaine at the Masse cannot be a sacrifice. I aunswere with S. Thomas, that S. Paules meaninge was,D. Tho. in Hebr. 9. that the sacrifice which the highe priest offered, when he wente into Sancta Sanctorum, which was but once a yeare was bloodie, but the gene­rall and vniuersall nature of a sacrifice requi­reth not it should be bloodie; & as the phi­losopher saith. Non omne quod conuenit speciei, conuenit etiam generi, vid. although man be a liuinge reasonable creature, yet it pertaines not to the nature of euerie liuinge creature to be a reasonable creature. Was not the sacrifice of Abell, Caine, Melchisedec who offered bread and wine in token of this sa­crifice without blood? was not the goate of the Iewes without bloode? yet it was a sa­crifice and did carrie vppon his backe all the sinnes of the people of Israell. Abraham also did sacrifice his sonne Isaacke, yet he was reserued afterwardes aliue, soe Christe as Rupertus saith: Iterum immolatur & tamen [Page 317] impassibilis permanet & viuus, is a sacrificed a­gaine, yet he is impassible and liuinge. Lu­ther himselfe saieth, that the trewe sacrifice of the newe testamente be praiers, almes-deeds, fastinge and watchinge, as S. Paule saieth, I besech yow bretheren that yow of­fer your bodies as a liuely hoaste which is a sacrifice, most pleasinge before God. Ther­fore it is not necessarie that euerie sacrifice should be bloodie, and trulie Christe doth offer himselfe nowe in heauen vnto his fa­the [...] for vs as he did when he was in this life, soe as Christe is said to be offered for vs two manner of waies vid. bloodily and vn­bloodily. And as Christe died but once, nor neuer shall die againe, soe he in that violēt painefull and bloodie sorte, can neuer be offered againe, neuerthelesse as Christe died and was offered after a sorte in all the sacrifices that euer were from the beginning of the world al of them being figures of that one oblation vpon the crosse, soe is he much more offered in the Sacramēt of the alter of the newe testament more diuinely and truly expressinge his death, his body crucified, his bloode shedd though in hidden, sacramētall misticall, and vnbloodie manner, as all the holy doctors doe saie, which did call this in­cruentum sacrificium, an vnbloodie sacrifice in respect of the carnall sacrifice of the Iewes,Aug. de fide ad Petr. c. 19. which as S. Aug. saieth, was the prefiguring of the fleash of Christ which he was to offer for sinnes.

Whether the Catholicke Church commit any of­fence in leaninge to the litterall sense of Christs wordes, in the blessed Sacra­mente of the Altar. CHAPTER III.

1. IF yow beleeue the omnipotent power of Christe, as also if you consider his moste incomprehen­sible and wonderfull loue towardes his churche,Ephe. 7. for which he yealded himselfe vn­to death for her clensinge, soe he gaue him­selfe vnto her for her feedinge, & that shee & he maie be made one ioyned together, as it were a bodie ioyned vnto the heade. And to shewe vnto yow the trewe, plaine and euidente demonstration of those words to be ment litterally, accordinge to the tenor and significant tearmes of the woords (for as the philosopher saith:Arist li. 1. de interp. cap. 1. & 2 voces sunt signa cōceptuum, our wordes and voices doe signi­fie what inwardly we intend) I will begin­ne with the sixt Chapter of S. Iohn, that yow may more plainlie conceiue of what force that place is to proue the reall pre­sence of Christs flesh and bloode in the blessed Sacramente. Yow shall first therfore vnderstand, that the Iewes of Capharnaum, which therof are comonlie called Caphar­nites, after they had bene miraculously [Page 319] fedd of Christe with fiue Barlie loaues, and two fishes, beinge themselues in number aboute fiue thowsand, retourned vnto Christe againe for some other like banquet, and to prouoke him the more as they thought, they beganne to bragge how their fore-fathers did eate Manna in the desert; giuing him to vnderstand therby, that if he would gett creditt amoungest them, he should in like sorte feede them, wherupon our Sauiour tooke occasion to declare vnto them before hand, that miraculous & hea­uenlie foode which he minded afterward to ordaine in his last supper, and which should not onlie equalize their Manna, but soe farr surpasse the same, as a trewe bodie surpas­seth a shadowe, and therfore he said vnto them. The bread which I shall giue is my fleshe: and that he ment by those wordes, to leaue his trewe fleshe indeede to be eaten it steede of their Manna, it appeareth by that which followeth most euidentlie. For whereas the Capharnite Iewes, grudged streight way sayinge, how can this man giue vp his fleash to eate? conceauinge such a car­nall and grosse eatinge of Christes fleash as of other common flesh, yet he did not take away that scruple as our protestants do now a dayes, with saying that it should be a bare figure only, or that they should eate bread onlie and not fleshe, and feede on him onely spiritually by faith, no he said none of all [Page 320] these thinges, but cleane contrarie, to con­found their murmuringe infidelitie and to confirme his former woordes, he added therunto other woordes of more vehemēce, saying. Verilie, verilie, I saie vnto yow, if yow eate not the flesh of the sonne of man, and drincke his bloode, yee shall not haue life in yow: with many more of like perspicuitie and plaine­nes, for if he should, haue answered them accordinge as the protestants expounde that place, to be figuratiuely ment, he should haue soone appealed their anger, grudginges, and faithlesse conceite of those wordes, by occasion whereof they quite forsooke him sayinge. This is a hard speech who can beare it? Whereas if he had ment of a bare signe or figure, by tellinge the trueth only, he might haue kepte them continually in his companie. In truth it could not stand with the intralls of Christs charitie, beinge sent principally to conuerte the Iewes from their infidelitie, and beinge cheeflie ordained to saue the lost sheepe of Israell, that he should vse those woordes figuratiuely,Matt. 15. and not de­clare the same plainly vnto them, beinge a matter of the greatest importance, and con­sequence, that euer was, for takinge away their repininge misbeleeue, the truth wher­of he confirmed with his accustomed oath. Verilie, verilie &c. vnlesse they should eate his flesh &c. they should not haue life, yea he vsed these wordes imediatlie after their grudging.

[Page 321]2. S. Chrisostome vpon those stubborne woordes of the Iewes.Chrys. ho. 45. in Ioannem. This is a hard speech who can beare it, saith it is the parte of a scholler, not to inquire curiously of that his maister affirmeth, but to heare, and beleeue and to expecte in due season a resolution of his doubts: and as for those people by the former miracle don by him in feedinge their hungrie stomacks beinge soe many in num­ber, they might beleeue, that whatsoeuer he said, he could doe, or whatsoeuer he pro­mised he could performe.Chrys. ho. 61. ad po­pulum Antioch. For when he de­clared his loue towardes vs, he mingled himselfe by meanes of his body together with vs, that the body and the head should be vnited together; and to wittnesse his sin­guler affection towardes vs, he permittted himselfe not to be seene of such as are desi­rous, but to be touched and eaten and their teeth to be fastened in his flesh and all men to be filled and satisfied with the desire of him. Tanquā leones igitur ignem spirantes ab illa mensa recedamus, facti diabolo terribiles &c. Homilia pradict. Let vs rise therfore from the table as it were lyons breathinge out fire, makinge the diuill himselfe a feard. This misticall bloode cha­seth away deuils farr off frō vs, and draweth the angells neere vnto vs, for the diuills when they see within vs the blood of our Lord, are putt to flighte, and the Angells make haste to assist vs, thus farr S. Chrisos­tome, whose doctrine herein is noe lesse [Page 322] ircksome and repugnant to the sacramen­tarie Protestants, then to those lumplishe Iewes, because accordinge to that holy doc­tor, none oughte to be curious in askinge howe or by what meanes that which Christ affirmeth is brought to passe, for as the Iewes were ouermuch curious in murmu­ringe amoungest themselues and sayinge. How can he giue vs his flesh to eate? How shall our stomacke away with it? what a hard kind of speech is this? Is it not against nature that one man should be nourished with an other mans fleashe? Doe not our mouthes and stomacks, abhorr the same? Soe this sacra­mentarie protestantes haue noe other thing in their mouthes, then howe can Christs fleash, blood, and bones be conteined in soe little a roome? how can his body be at one tyme in heauen and on the alter? how can it be in a thowsand places at once? with many other such Iewis interrogatiōs which doe daylie proceede out of their giddy brai­nes voide of grace, not willing, captiuare in­tellectum in obsequium fidei, as S. Paule saith, because they would not resigne their wil­full opinions, and their blinde vnderstāding vnto the trewe direction and obedience of faith, for if they beleued that God were able by his word to bringe all this to passe, they would neuer reason after such a sorte, for otherwise they may by like interroga­tions discreditt the whole christian faith, [Page 323] and aske how God made the worlde of no­thinge? how a Virgin could bringe foorth a sonne? how God came downe into the world to be incarnate, and yet remaine still in heauen? with many such strange inter­rogations, which wee knowe rather by di­uine faith supernaturallie infused vnto vs, then by any naturall reason conceiued by our grosse vnderstandinge: which according to Aristotle in his metaphisickes, is as igno­rante of naturall knowledge in respecte of thinges naturall as the owle is, of the sunne in the middell of the daie. So as this holie doctor, impugneth these interrogations as arguments of incredulitie and lacke of faith, which are interrogations of the Iewes and protestāts, both which as they agree by two sundrie extreames in this infidelitie of dis­creditinge Gods omnipotencie: soe if yow compare both those extreamities together, you shall finde also that these mens extrea­me madnes, deserueth more blame and farr exceedeth that of the Iewes.

3. But the catholique church vseth a meane betweene both, for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth, but simply belee­ueth that to be trewe which Christe affir­meth; shee holdeth not with the capharnits, whoe thought because he said his fleash was meate indeede, they should eate him visibly; nor yet with the sacramētaries, who thincke [Page 324] because he said it is the spiritt that giueth life, therfore this fleash is to be eaten by faith onlye. But contrarie to them both, and in the righte meane, and trewe mea­ninge betweene both, ioyninge all Christs woordes together, it concludeth, that vnder the forme of bread, Christes trewe flesh is realy and substantially receaued: by sayinge vnder the forme of bread, it taketh away the Capharnits grosse and carnall imagina­tion: by affirming trewe flesh realy and subs­tantially to be presente, it condemneth the protestants spirituall and faithlesse figura­tiue intention: in all which, the Catho­lique church is sufficientlie grounded and instructed, by the plaine authoritie of Christs owne words, touchinge the truth of their pretended difficultie. For in the 6. chapter of S. Iohn are thies woordes. I am the liuely bread which came downe from heauen, if any man eate of this bread, he shall liue for euer. And the bread which I shall giue is my fleshe, which I shall giue for the life of the world. And where the Iewes fell at variance amoungest them­selues, saying. How can this man giue vs his flesh to eate? Iesus said vnto them. Verilie, verilie I say vnto yow, vnles yow eate the flesh of the sonne of man and drincke his blood, yow shall not haue life in yow: he that eateth my flesh and drincketh my blood, hathe life euerlastinge, and I shall raise him vpp at the latter day, for my flesh is verilie meate, and my bloode is verilie [Page 325] drinke, he that eateth my flesh and drinketh my blood, dwelleth in me and I in him &c.

4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum,Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper, when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper, as the Euangelist saith. Iesus tooke bread gaue thancks and blessed and brake it, and gaue it to his disciples sayinge. Take and eate this is my bodie which is giuen for yow, this doe in the re­membrance of me, likewise takinge the challice after he had supped, he gaue thanckes and gaue it them sayinge. Take and diuide it amounge yow, and drinke all of this, this is my blood of the newe testamente? S. Paule writeth thus much to the Corinthians saying. For I haue receaued of our Lord that which I haue deliuered vnto yow, for our Lord Iesus the same nighte he was be­trayed, tooke bread and giuinge thancks brake and said, take and eate, this is my body which shalbe deliuered for yow, doe this in remembrāce of me, likewise the chalice also after he had sup­ped sayinge. This chalice is the newe testament in my blood, doe this soe often as yee shall drinke in the remembrance of me, for soe often as yow shall eate this bread and drinke this chalice, yea shal shewe forth our Lords death vntill he come, wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie, shalbe guiltie of the bodie and blood of our Lord. [Page 326] But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice, for he that eateth and drinketh vnworthilie, eateth and drinketh his owne iudgmente, not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe, but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse, by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter, is substancially and most certainly confirmed.

Chrys. in Math ho. 83.5. But to confirme the same by the tes­timonies of the fathers, S. Chrisostome saith. Sicut in veteri &c. Euen as in the olde testa­mente, soe likewise in the newe, Christe hath for our benefitt lefte behinde him and gathered together the memorie of his mis­teries, bridlinge therby the mouthes of he­retiques: for when they aske how it is pro­ued that Christe was sacrificed and put to death, besides many other thinges to mu­sell and shutt vpp their mouthes with all, wee shewe thē these misteries, for if Christ died not, whereof is this sacrifice a pledge and token? Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance. For whereas these heretiques, Marcion, Va­lentinus, Manicheus, and their disciples did denie this dispensation and worke of God in flesh, Christe by this misterie soe [Page 327] bringeth vs allwayes in minde of his pas­sion, that no man vnlesse he be madde, can be seduced. By which woordes of S. Chri­sostome, the certeintie of Christs bodie in the Sacrament is proued, for by the truthe thereof beleeued therein, Marcion a fore­said and Valentinus, and other like hereti­ques were confounded, who said Christe had noe true bodie, in which he mighte suffer on the crosse: but if the church should haue holden, in the tyme of S. Chrisostome that Christe was presente only in the Sa­cramente by a figure, nothinge could haue bene concluded against those heretiques, for they denied not but it was figuratiuely also present one the crosse. Wee must also vnderstand, that this Sacrament is a pleadge or token, not as the sacramentaries would wreaste it, vid. a pleadge or token of his pas­sion which is liuelie there represented and brought to remembrance by the trewe pre­sence of that selfe same body that suffred. And therfore Christe at the institution of this Sacrament after he had said, take, eate, this is my body, adioyned therunto those other woordes. Doe this in the remembrance of me, which woordes Sainct Paule expoun­deth verie plainly, sayinge. Soe often as yow shall eate this bread and drinke of this chalice, yee shall shewe forth our Lordes death vntill he come.

6. The said S. Chrisostome, in the fore­said [Page 328] homilie vppon this texte, hoc est cor­pus meum, saith lett vs haue noe doubte but beleeue, and behold with the eyes of our vnderstanding, for noe sensible thinge was deliuered vs of Christe, but vnder thinges sensible. But as for those thinges which he deliuered, they are all out of the reache of our senses. Soe in baptisme is that excellēt guifte that is giuen by water which water is a sensible thinge. But that which therin is wroughte I meane the sprituall genera­tion, that is to be conceaued by the vnder­standinge: for if thow hadest bene without a bodie, he would haue deliuered these guiftes simply also without bodies. But for as much as thy soule is coupled and ioyned to a body, therfore they are deliuered vnto thee, vnder bodilie and sensible thinges, that they may be the better vnderstood.S. Chrys. hom. 24. O quot modo dicunt vellem formam & speciem eius, vellem vestimenta ipsa, vellem calceamenta vi­dere: hunc ipsum vides: ipsum tangis: ipsum co­medis. O how many doe say now a dayes, I woold faine see his forme & phisiognomie, behold thou seeste himselfe, thow dost touch himselfe, thow dost eate him, thow desirest to see his garments, but he deliue­reth himselfe vnto thee, not that thow shouldest see him only, but touch him, and haue him within thee. Lett noe mam ther­fore come neere, whose stomacke wam­bleth or riseth against it, nor anny that is [Page 329] cold of deuotion, but lett all such that ap­proach herunto, be sturred vpp and feruent­ie inflamed, for if the Iewes did eate their Paschale lambe with haste, standinge on their feete, with their shoes on, and holding their staues in their hands, how much more muste we watch and be diligent? for they were takinge their iourney from Egipte to Pallestine, and therfore they had on way­faringe and pilgrimes apparell, but thow art goinge vpp from earth to heauen, wherfore thow muste watch and take good heede. Yf a Duke (saith he in that homilie) if the coū ­cell it selfe, yea if he that wereth the crowne: come herunto vnworthilie, forbid him, keepe him backe, thie autoritie is greater then his. If soe be that a fountaine of most pure water were comitted to thie chardge to be kept cleane for thie flock, when thow shouldest see most stinckinge and filthie swine drawe nere, thow wouldest not suf­fer them. And now whereas a most holie fountaine, not of water but of blood and spiritt, is comitted vnto thee, if thow shalt see those men drawe neere which are most defiled with sinne, wilt thow not take in­dignation and forbid them? Thus farr S. Chrisostome, who most plainlie declareth Christs reall presence,Chrysost. hom 24. 1. Cor. 1. not only in this ho­milie, but vpon the first Epistle of S. Paule to the Corinthians. And also moste euident­lie in his second homilie to the people of [Page 330] Antioch saying. What will yow say then if I shewe yow, that soe manny of vs as be par­takers of the holie misteries doe receiue a thinge farr greater then that which Elias gaue, for Elias left vnto his disciple his Cloake, but the sonne of God ascendinge into heauen, lefte with vs his flesh. And a­gaine Elias wēt himselfe without his cloak, but Christe both lefte his flesh with vs, and ascendeth hauinge with him the selfe same fleshe &c. By which the sacramentaries can not possible mantaine the blessed Sacra­mente to be a remembrance only of Christs flesh, if they will admitt this holy and lear­ned doctors testimonie. For Elias lefte a remēbrance of himselfe alsoe, when he lefte his cloake behind him. But herein standeth the force of this comparison, that Christ farr passeth Elias: & therfore saith S. Chri­sostome, he did not only leaue a farr more excellent thinge vid. his owne flesh, but also tooke the same with him into heauen, which he lefte behind him.

Cyrill. li. 4. c. 13. in Iohn.7. S. Cyrill that famous Bishoppe of A­lexandria in Egipt, who for his great sanc­titie and science was appointed president of the generall councell of Ephesus against Eutiches and Dioscorus anno Domini 434. doth agree with S. Chrisostome, who vpon S. Iohns ghospell in his 6. chapper hath these woordes. Then the Iewes fell at va­riance amoungest themselues sayinge. Quo­modo [Page 331] potest hic nobis carnem suam dare ad man­ducandum? How can this man giue vs his flesh to eate? The malitious and wicked minde whatsoeuer he vnderstandeth not, he reiecteth vpon pride, as vaine and false, ne [...]her will he giue place to anny other, or thincke any thinge true which is aboue his owne capacitie, and such wee shall finde the Iewes in this place: for whereas they ha­uinge nowe perceiued by those miraculous signes Christs diuine power, they should of right haue allowed that which he said, they cleene cōtrariwise saie; how can this man give vs his flesh? They crie out blasphemous­lie vpō God, not callinge to minde that with him nothinge is impossible:1. Cor. 2. for beinge as S. Paule saith, sensuall, and carnall, they could not vnderstand spirituall thinges, but this great misterie seemeth vnto thē peeuishnes and folly. But let vs I beseeche yow take greate profitt of other mens sinnes, and be­leeuinge stedfastlie those misteries, let vs neuer vtter with our mouthes, or soe much as thincke with our harte, that same (how) for it is a Iewish word, and deserueth ex­treame punishmente. And Nicodemus ther­fore whē he saied, how may these thinges be b [...]ought to passe, was aunswered according­lie, arte thou a maister in Israell, and igno­rant hereof?Exod. 4. Exod. 7. A little after in that place he saith. How was Moyses rodd turned into a serpente? how was his hand stroken with a [Page 332] leprosie, in a momente restored againe to his former state?Exo. 14. Exo. 15. Exo. 17. how the waters were turned into blood? how did their fore fathers esca­pe through the middst of the sea, as though they had walked vpon the drie land?Iosue. 3. Iosue. 6. howe were the bitter waters changed sweete by the tree? howe fountaines of water did flowe oute of the stone? howe the running riuer of Iordan stoode still? There are innu­merable thinges in which if thou aske how, thow must needes ouerthrowe the scrip­ture, sett at naught the doctrine of the pro­phetts, and Moyses owne writinges, wher­fore yee Iewes should haue beleeued Christ rather then like dronken folke cry out, how can this man giue vs his flesh: Thus farr S. Cyrill,Cap. 14. in Ioh. and more at Iardge in his 4. booke, alleadginge that of Isaias, for if yow be­leeue not saith he, yow shall not vnderstād, First therfore they should haue fastned the rootes of faith in their minde, and after­wardes aske those questions meete for men to aske.

Cyrill. lib. 4. c. 23.8. And the said S. Cyrill in another place saith. Yee doe not vnwisely denie, that the flesh hath altogether power to quicken and giue life, for if yow aske the fleash alone by it selfe, it can nothinge at all quicken, as lacking that which should quicken it. But if yow will search the mi­sterie of the Incarnation and will knowe him that dwelleth in flesh, although fleshe [Page 333] by it selfe be able to doe nothinge, yet then yow will beleeue that it is made able and powerfull to quicken, vnlesse yow will contend alsoe that the holy ghoaste hath noe power to quicken. For whereas flesh was ioyned with that word which quick­neth and giueth life therby, yt was made al­soe of power to quicken and giue life; and although therfore the nature of flesh as it is flesh, cannot quicken or giue life, yett it worketh that nowe, because it hath recei­ued the whole operation of the woord: for this bodie is not the bodie of S. Peter, nor S. Paule, nor of any such like, but the bo­die of life it selfe,Coloss. 2. and of our Sauiour Iesus Christ, in whome the fullnesse of the God head corporallie dwelleth and is able to doe this; for if honny whereas it is natu­rally sweete, maketh those thinges sweete, with which it is mingled, shall it not be verie foolish to thinke that the liuelie and quickinge nature of the woord, did not giue vnto that man in whome it dwelleth, power also to quicken and giue life? for which causes the flesh trulie of all other men doth not auaile or proffit in deede any thinge, but the flesh of Christe alone is able to giue lyfe and quicken, because the onlie Sonne of God dwelleth in it: But he calleth himselfe spiritt, because God is a spiritt: thus farre S. Cyrill.

9.2. Cor. 3. By this yow may perceiue the false [Page 335] interpretation of the protestants vpon these woords. The spiritt is that which quickneth the flesh auaileth nothinge, by which woordes they saie that the reall presence of Christs flesh in the Sacrament can nothinge proffitt vs, and that the spirituall eatinge thereof by faith only, should be sufficient; for S. Cy­rill teacheth plainly that by this woord he meant the God head which was vnited in one person with that flesh of his, & which gaue vnto it that power to quicken and giue life, which noe other mans flesh euer hadd. And the comon Schoole of all diuines doe affirme, that when; Verbum caro factum est: when the woord was become flesh, & when flesh was vnited vnto the woord: the flesh by the woord doth quicken, and giue life: and as S. Nazianzenus saith, that as Iron beinge putt to the fire doth burne, and performeth the operation and action of fire: soe the flesh beinge vnited vnto the woord, doth quicken, giue life, and wor­keth by the influence thereof; And as S. Thomas saith. Quo intimius est aliquid cum principio influente, eo magis participat de eius influxu. The more intimate and neerer a thinge is to its first influent cause, the more it receaues the influence & operation ther­of. So the blessed flesh of Christ noe doubt, beinge ioyned and vnited vnto the princi­pall cause of all causes, receaueth a moste liuely operation from the same.

[Page 336]10. S. Hillarie also that famous Bishop of Poetiers, in his 8. booke of the Trinitie against the Arrians, hath these woordes. De veritate carnis & sanguinis non est relictus am­bigendi locus, &c. There is noe place lefte to doubte of the veritie of Christs flesh and blood, for by the confession of our Lord, and by our faith, it is verilie flesh, and veri­lie blood; and beinge eaten and dronke by vs▪ it bringeth to passe that wee are in Christe, and Christe in vs. Ys not this trewe? it seemeth verilie, not to be trew to these incredulous people which deny Christe to be trewe God. S. Hillaries ar­gument, was against the Arrian heretiques, who held that God the sonne was not one with God the father in substance, but only in will: to disproue which assertion, he al­leadgeth a texte of scripture where Christe prayeth that wee all may be one with him,Ioh. 17. as he and his father are one, but wee (saith Sainct Hillarie) by receauinge of Christs trewe bodie and blood in the blessed Sacra­ment, are not vnited vnto him in will only, but also to his fleash and substance: wher­fore it mustes needs followe, that Christ is vnited to his father by nature and substance of his God headd, and not by will only. which argument of his doth plainly declare, that the trueth of the reall presēce of Christ in the Eucharist, was then approued and re­ceaued of all men, for otherwise he would [Page 336] neuer haue conuinced them by that argu­ment; and vnlesse yow denie Christ to be God, yow can not denie him to be trulie & really in the blessed Sacrament. And he proceedeth further in that booke and saith, If the woord was truly made flesh, and if wee truly receaue the woord (beinge made flesh) in the meate of our Lorde, how shall he be thoughte not to abide naturally in vs, who both beinge borne man, tooke vnto him the nature of our flesh to the nature of eternitie vnder the Sacramēt of flesh, which is to be communicated of vs? for soe wee all are one, because both the father is in Christe, and Christe is in vs, for himselfe saith. My flesh is verilie meate and my blood is verilie drinke, he that eateth my flesh and drin­keth [...] blood, abideth in me and I in him. In a­nother place he saith expoundinge those wordes of S. Paule.Sermone Cathechesi mystag. 4. 1. Cor. 11. Accipite & bibite hic est sanguis meus &c. Take and drincke, this is my blood, this is my body, who shall dare hereafter to doubte of the trueth therof, sith he did certeinly saie, this is my blood? who euer will affirme the contrarie or saie, it is not his blood? nam specie panis dat no­bis corpus, & in specie vini dat nobis sanguinem &c. for vnder the likenesse of bread he giues vnto vs his bodie, and in the likenesse of wyne he giues vs his blood, that when yow take it yow shall taste the bodie and blood of Christe beinge made pertaker of [Page 337] the selfe same body & blood, soe wee beare and carry with vs Christe in our bodies when wee receaue his bodie and blood into our intralls, and accordinge to Sainct Pe­ter, are made pertakers of the diuine nature. And a little after he saith. Quamobrem non sic haec attendas velim tanquam sit nudus & simplex p [...]nis, nudū & simplex vinum. Corpus enim sunt & sanguis Christi: wherfore I would not haue yow to thinke of these thinges as they were naked and simple bread, naked and simple wyne, for they are the body & blood of Christe, and though your senses do tell you the contrarie, your faith shall confirme and strenghten you, doe not iudge by thie taste, when thie sure faith shall guide thee from all doubte.

11. S. Augustine vppon these woordes.Aug. in Psal. 98. Adoratescabellum pedum eius, adore and wors­hipp his footestoole, because it is holie, quia in ipsa carne hic ambulauit &c. Because he walked here on earth in that verie same flesh, and gaue vs the verie same fleash to eate, for our saluation: and noe man eateth that flesh vnlesse first he adore and worshipp it it is found oute how such a footestoole of our Lord should be adored and worship­ped, and that wee doe not only not sinne in a [...]oringe and worshipping it, but wee sinne in not adoringe and not worshippinge the sa [...]e. Therfore when thow dost bowe downe and prostrate thie selfe vnto any such [Page 338] earth, doe not behould it as earth, but be­hould that holie one whose footestoole that is which thou doest adore and worshipp, be­cause for his sake thow dost adore & wors­hipp it.

Aug. cont. Iul. Pela. lib. 1. Amb. de ijs qui mi­steriis ini­tiantur cap. vlt.12. S. Ambrose that blessed Bishopp of Millane, of whome Sainct Augustine saith. Veneror vt patrem in christo &c. I reuerence him as a father, for he through the ghospell in Christe Iesu begott me, doth plainly confirme this truethe, saying. Ipse clamat Dominus Iesus. Hoc est corpus meum &c. Our Lord Iesus himselfe crieth. This is my body, before the benediction of those heauenly woordes another kinde of nature is named: after consecration the bodie is signified or mentioned: he himselfe called it his blood, before consecration, it is named an other thinge after consecration, it is called blood. And thow saidst therunto Amen, that is to say it is trewe, let thie inward minde con­fesse that which thie mouth speaketh, and let thie affection thincke, that which thy speech soundeth. And in that chapter he saith. But perchaunce yow will saie, I see an other thinge with myne eyes, how then doe yow tell me that I receaue the bodie of Christe? this then remaineth yet by vs to be proued, how many examples therfore doe wee vse to shewe that this is not that which nature formed, but that which bene­diction consecrated. And that the power of [Page 339] benediction is greater then the power of nature, for so much as nature it selfe is chan­ged. Moises held in his hand a rodd, he cast the same foorthe and it was made a serpent. againe, he tooke vpp the serpent by the taile, and the same retourned to the nature of the rodde: yow see then by the grace giuen to that prophett, that nature both in the rodd and serpent was twice changed; the riuers of Egipt rann with pure and cleane water, blood sodainlie brake out from the sprin­ges, and fountaines, there was drinke to be hadd out of the riuers, and at the prophetts prayers the blood of the riuers ceased, the nature of the water retourned. All the rest of the holie fathers and doctors that liued before these, and such as came after, doe confirme with one vniforme consent this sacred doctrine.

13. S. Andrewe the apostle, as Aloysius Lipomanes a moste graue and learned auc­thor doth gather out of the approued auc­thors, when he was to be crucified said these wordes. Ego omnipotenti Deo &c. I doe daylie sacrifice to the omnipotent God the vnspotted lambe, who beinge trulie sacrifi­ced and his fleash also eaten of the people, remaineth both sounde and aliue.Ignat. ep. ad Smyr­nenses. S. Igna­tius which was disciple vnto S. Iohn the Euangeliste, writing against the heretiques Symonianus and Menandrianus who as they denied the Incarnation of Christe, soe [Page 340] they did alsoe denie the misterie of this blessed Sacrament. Sic, ait, Eucharistias & oblationes non admittunt, quod non confiteantur Eucharistiam esse carnem saluatoris &c. Soe they doe not admitt eucharistes, and obla­tions, because they doe not confesse the Euchariste to be the flesh of our Sauiour, which flesh did suffer for our offences,Theo dialog. 3. which the Father accordinge to his benig­nitie hath raised vpp: this place is cited by Theodoretus.Tertull. lib. 2. ad vxorem & in libro de Idola­tria. Tertulian also reprehending wicked priests exclaymeth against them, sayinge. Semel Iudei Christo manus intulerunt & vos &c. The Iewes did offer violence vn­to Christe, but so yow doe also violatt and handle his bodye moste irreuerentlie, such irreuerent handes should be cutt of &c. And how should he saie these wordes, if he should thincke that in the Eucharist should be only the figure of Christs bodie? So Orig. homil. 13. in Exod. expoundinge the 25. of that booke, homil. 7. libr. numeri in caput Math. 26. Math. vbi sic legimus homil. 7. Leuit. homil. 9. in Leuit. concita. in cap. 15. Matth. So Cyp. who suffred death Anno Domini 259. sermone de lapsis. So Athanas. who is citted of Theodoretus, Theod. 2. Dialog. Cyrillus, Hieroso. initio Cathe­chesis. 4. mistagogice, & in tota ferè Cathechesi. Greg. Nyss. in lib. de vita Moysis. So. S. Opta­tus Milleuitanus which did florish in sanc­titie and learninge in one tyme with S. Am­brose. Quid enim est tam sacrilegum? what is [Page 341] more detestable then to destroie and defile the alter on which somtimes yow haue offred your selues, in which the desires of the people and the members of Christe are carried? and a little after, what is the alter but the seat of the bodie and blood of Christe? S. Naz. liuinge also in the same tyme,Nazianz. oratione de Pascha. absque confusione & dubio &c. without confusion and doubt we eare his bodie and drincke his bloode.

14. S. Ephrem the familiar frinde of S.S. Hieron. in Catha­logo scrip. Basill & of that authoritie that in the church after the scriptures his woorks were read as S. Hero. doth wittnesse, saith. Quid scru­taris &c. whie should yow search the inscru­table thinges of God? if you curiously search them, yow ought not to be accompted a faithfull christian, but a curious companion, be faithfull and innocent, be pertaker of the vnspotted body of oure Lord, and assured with a sounde faith that yow eate whole the lambe himselfe. S Epiphanius which was a familier frinde of S. Athanasius, doth compare the heretiques that denie Christs bodie to be in the Sacramente, with Aesops dogge, who hauinge a peece of flesh in his I [...]wes, passinge ouer a riuer and behoulding the shadowe thereof in the water, did let goe the trewe flesh, striuinge by duckinge vnder the water to gett only the shadowe, and soe he had neither the one nor the other: soe the heretiques letts goe the trewe flesh [Page 342] of Christe, only for a figure, and soe they haue neither benefitt by the one, nor by the other.Io. Diaco. lib 2. vitae sanctit. q. Sainct Gregorie, as Ioannes Diaconus doth write, did proue by a miracle that was don, that the bread was turned into Christs fleshe. Damascen which liued in the tyme of Leo the Imadge breaker, in the yeare of our Lord God 740. saith. Panis vinumique &c. Bread wyne and water by the inuocation of the holy ghoste, are supernaturally turned into the bodie and blood of Christe, and they are not two, but one and the selfe same thinge; bread and wyne are not the figure of the bodie and blood of Christe, God for­bid, but it is the selfe same bodie of our Lord deified.Theophil. in cap. Math. 26. Vnto this agreeth Theophilactus who liued in the yeare of our Lord 800. saying. hoc est corpus meum &c. this is my bo­die; he sheweth that the selfe same bodie is bread which is sanctified vpon the alter, and not answering a figure, for he did not saie this is a figure, but this is my body.

15. In the life of most sacred diuines, I I cannot forgett the worthie and holye Saincte one of the best preachers that was in the worlde since the Apostles tyme, I meane Sainct Vincent Ferrer▪ who thus writeth.Vincent. sermone de institu­tione Sa­crament. Eucharist. Deus à principio mundi voluit adorari sub aliqua forma. God from the beginninge of the world would be adored vnder some forme or visible figure, because God accor­dinge to his substance or essence, cannot be [Page 343] perceiued or beholden of any. And soe the Patriarches as Adam, Abraham, and others, did behould him vnder an other forme, which was not God, and soe they adored not the forme, or figure, but God in the forme or figure. Afterwardes in the tyme of the prophetts amoungest whome Moy­ses was the first vnto whome God appeared in the forme of fire, in a burninge flame, and Moyses did not adore neither the fire nor the flame, but God in that figure.Exod. 29. In Exodus God gaue the lawe in Mont Sinai, and God discended there in the forme of fire, and Moyses and the people did adore God, and not the fire, but in the forme of the fire.Exod. 20. In another place he comaunded Moyses to make the Arck both within and without gilded with gould, and soe all the Iewes did adore not the woode thereof or the gould, but God which would be ado­red vnder that forme: and soe (saith this Fa­ther) the Iewes doe scorne vs because wee adore God in the forme of bread.3. Reg 8. Soe in the booke of kinges when by gods comaunde­ment Salomon made the Temple and the Arch soe secreetly kepte in Sancta Sanctorum as none could behold it, God would be a­dored vnder the forme of a cloude: soe Sa­lamon and all the people did adore not the cloude, but God vnder the cloude. After­wardes God came vnder the shape of a man, vnder which shape he was also adored of [Page 344] the faithfull, and so when he was to passe out of this world, he ordayned an other shape vnder which he should be adored, which is not the terrible fire, neither the Arck, or the cloude: but the bread which is better then all these formes, or figures, which giues life, because that the life of man principally consisteth in bread, and soe wee doe not adore the bread, neither that white­nesse which representeth the diuine pu­ritie, neither the roundnes thereof which representeth the diuine eternitie, which hath neither beginninge nor ende, but God vnder the forme of bread, as he was hono­red of the faithfull before his passion, as of the Magi, of the Leper, of the Chananean, of the Hemorissa, of the blinde borne, and of many others, and after his passion beinge risen from death, he was honnored of the Apostles and of the deuoute women, according to Sainct Mathewe. And now beinge glorified in heauen wee behoulde him also in the Eucharist, and although he discendes daylie therin, yett he forsakes not heauen, euen as the son giuing light to al the world forsakes not his owne spheare, and the voice although it resoundeth in the eares of manny, yett it remaines with vs. And if the corruptible or transitorie word, or the created lighte, can doe this, much more the eternall word which was from the beginninge, the sunne of Iustice which [Page 345] is Christe Iesus can doe more beinge nowe made flesh, and sufferinge for flesh,Genes. 41. & came to feede flesh. And as Ioseph was adored in all Egipt because he preuented dearth by prouidinge corne: whie should not Christe be adored of the Church in this blessed Sa­crament which gaue bread from heauen vn­to vs in great aboundance? thus he.

16. Let vs therfore awake out of sleepe, I meane out of the drowsie and slumbering sleepe of sinne and heresie, & with Elias, to eate as the prophet Dauid saith of the bread of Angells,3. Reg. 19. for wee haue a longe iourney in this persecution of the church, where al­ready the dreadfull proclamations doe soūd the alarum in all the corners of poore Irelād, wee ought therfore euerie one to awake and gett vpp oute of the quaikmeere and pit of our former misdeamenors, and to pre­pare our selues with a cleane harte against the thundringe threatnings of this bloody battaile.Serm. de Euchar. This is the counsell of S. Cyprian in the persecution of the faithfull, that euery one prepare and dispose himselfe to receiue this blessed Sacrament. This was done in our dayes by the constant priests at Rochell, in those tragicall garboiles of the Hugo­nit [...]s, the cheefe of them beinge called the Abott of S. Bartholomew, and the towne beinge surprised by the instigation of one Northe, a minister sent thither by Caluine, for that purpose. And the poore [Page 346] Abbot to fortifie the poore priests did vse vppon the sudden the woordes of consecra­tion vpon comon bread, for that he durst not celebrate or reserue the holy hoasts, in sacrario, for feare they should be cast vnto the doggs, or otherwise be irreuerentlie handled, as those Hugonotts were accusto­med to doe in other places of France, and gaue it vnto those constant Martirs to the number of 24. and euerie one of thē beinge resolued rather to suffer any death, then to make shippwracke of their faith, were cast headlonge with a great stone about their neckes from the highe steeple that stan­deth ouer the keye. The kinges mother also, that constant Martyr, receiued this blessed Sacrament before her execution, which shee reserued in a sacred pix beinge secreatly sent vnto her. Soe as euerie constant Mar­tyr ought to applie to himselfe in his grea­test extremitie, this soueraigne medicine, which is of greater force to animate and for­tifie weake fainted harts, then all the amber greece in the world, and euerie vertuous Christian ought to saie with the Apostle. In fide viuo filij Dei, Galat 2. I liue in the faith of the sonne of God, which loued me and yelded himselfe for me,Ephes. 2. and soe the same Apostle said in ā other place, which loued his church and yealded himselfe for her, and for whose clensinge and purifienge from sinne, and sāc­tifienge hir with grace as the said Apostle [Page 347] saith,1. Cor. 1. Factus est nobis iustitia sanctificatio & re­demptio, he is sanctification and redemption leuinge vnto vs continually a blessed Iewell which is his sacred flesh, to worke those wonderfull effects, which noe other flesh could euer bringe to passe, for God doth make an instrument of those thinges for our saluation by his grace, which otherwise were moste offensiue and hurtfull vnto vs. By the tree wee were made slaues, by the noble tree of the crosse wee are made free. By the vniuersall diluge of water the whole world was ouerthrowen, by the water of baptisme, the same was restored. By a drea­me, Ioseph was made a slaue and abused, by a dreame he was sett free and aduaunced to the highest dignitie of Egipt. By a woman the whole stock of Adam fell, by a wooman the same was raised vpp againe. By meat the whole world suffred death as it is written. In quacunque die comederis ex ea &c. What­soeuer houre you shall eat thereof you shall die the death, by meate the same obteined life, himselfe pronouncinge the same, qui manducat hunc panem viuet in aeternum, who­soeuer shal eate this bread (which he plainly affirmeth to be his fleshe) shall liue for euer: which fleshe is the only remedie vnto Vir­gins, against the frailtie and raginge concu­piscence of fleshly desires, although matri­mony after the fall of Adam was secondarily ordained against the furious passions therof [Page 348] beinge a secondarie effecte of the same, yet in the lawe of grace, when a sacred Virgin brought foorth a Virgin withoute the car­nall operation of voluptuous sensualitie: this virginall, immaculate, and vnspotted fleash brings foorth soe many millions of Virgins, which haue bene and shalbe in his church vnto the worldes ende, and because you tast not of this fleash makinge it but a bare figure, yow cannot liue either chaste or continent, much lesse Virgins, for it is a cheefe paradox in your doctrine, that noe man can liue chaste.

17. Lastly, this is proued by the in­fallible trueth of Christs promise,Iohn 6. who performed whatsoeuer he promised, but he promised plainlie and euidentlie to giue his trewe flesh truely, therfore he did performe the same. The maior is knowen, vnlesse yow will charge Christe with a lie; The minor is proued in the 6. chapter of S. Iohn. The bread that I shall giue is my fleshe for the life of the world: and soe he performed it when he said. Hoc est corpus meum. And in that place he saith. Caro mea verè est cibus & sanguis meus verè est potus, and also he saith vnto the Iewes, vnlesse yow eate of the fleash of the sonn of man, yow shall not haue life in yow. And when he said trulie, he did exclude fi­guratiuely, for the one taketh awaie the force of the other. But here perhaps an he­retique will obiect, that if wee adore the [Page 349] Euchariste for beinge the bodie of Christe, the people adoringe the same beinge not consecrated, by the iniquitie of the prieste should comitt idolatrie? Wherto I aunswere, that as Laban causinge Lia to lie with Iacob insteede of Rachell, was not any imputation to the saide Iacob, he beinge ignorant the­reof for that he thoughte her to be his pro­per wyfe: soe it should not be idolatrie for the people ignorantly adoringe Christe in an hoaste not consecrated: euen as it is not an offence before God, if one should reue­rence a false brother, for a supposed or pre­tended vertue, though otherwise he were a dissembler, for he doth not honnor the impietie of hypocrisie of the said dissembler, but the religion and sanctitie that is thought to be in him. Or as if a blinde man should saie vnto S. Peter, Iesu the sonne of Dauid haue mercie vpon me, thincking him to be Christ, should not comitt Idolatrie. Euen soe the Church should not be deceiued or be con­uinced of Idolatrie, if a wicked priest would not consecrate through his malicious intent, for the catholique faith holdeth it for an assured beleefe, that Christe is not in anny hoaste, but in that which is rightlie conse­crated: nor euerie one lawfully regenerated or with God reconsiled, that is not lawfully baptised, and orderlie and rightlie recon­siled.

That there is a purgatorie, which is proued aswell by Scriptures, and auncient Fa­thers, as also euen by the testimo­nies of Protestant thēselues. CHAPTER I.

1. THis is proued by reason, for if you grant that God is merciful and iust, as indeed he is, yow must alsoe proue purgatorie. For if a man doe liue most wickedlie all his life without any remorse of conscience, or any other pennaunce, and at his death doth aske for mercy, I thinck yow will not saye he shalbe condemned vnto the euerla­stinge paines of hell, because he sought for godes mercie, nor yet shall he enioye pre­sentlie euerlastinge blisse, for that God is iust in punishinge the sinnes of wicked peo­ple, for as S. Gregorie sayes, as the shadowe doth followe the bodie, soe pennaltie and paines doth followe sinne: but he shall not haue euerlastinge paines; therfore he must be lyable to a temporall which was not in­flicted vppon him in this life tyme, ther­fore in some other place, which is pur­gatorie.

2. Although God doth remitt sinne; quan­tum ad reatum culpae, which is the guilt of [Page 351] sinne, yet he doth not remitt temporall pai­nes, as may appeare by Dauid, who al­though his sinnes were remitted vnto him, yet he suffred temporall punishment, as likewise Ezechias, the Niniuites, and o­thers, who notwithstandinge their sinnes were forgiuen them, yet they suffred tem­porall paines and pennalties in this life, as the Israelits whose pennance was that they should not enter into the lande of promise. S. August. tract. c. 24. in Iohn. saith productior est p [...]ena quam culpa: and therfore the church imposed pennaunce after the absolution as wee may see in Conc. Nyce. cap. 12. Laodic. c. 1. Dionys. Areop. de eccl. Hier. ca. 5. Tertull. lib. de poena qua nihil prodest de poenitentia d. 3. Hieron. epist. ad Ocea. Amb. lib. 5. ca. 10. Orig. homil. 15. in Leuit. August. epist. 54. Bulleng. decad. 4. serm. 10. Bullenger a great protestant doth acknowledge the old doctors of the Church to haue prayed for the dead. I knowe saith he that the great Doctors of the Churche S. Augustine as also S. Chrysostome,Aug. ser. 32. de ver­bis Apo­stoli. and other great and em [...]nent doctors haue written of this mat­ter; I knowe, saith he, that the fathers doe say that to pray for the dead is an apostoli­que tradition, alsoe that S. Aug. did say that to offer sacrifice for the dead, was obserued in the vniuersall Church. And Aerius was condemed for reprouinge prayers for the dead, thus farre Bullenger. This Aerius for beinge refused of a Bishopricke, as S. Au­gustine [Page 352] said,Aug to. 6. de haeresi­bus ad quod vult. Deum hae­res. 53. Musc. cap. de orat. pag. 515. Zuing. to. 1. Epiche­resis ca­minusae. Caluinist. li. 3. ca. 2. tomo 5. Conr. in Tobiā c. 4 Vrba in Baruch. 3. Brent. in apol. conf. VVittēb. cap. 5. de bapt. 1. parte. fell to Arianisme and repro­ued prayers for the dead. Musculus also an­other Protestant, doth testifie the same. Zuinglius said, that the Apostles did vse the same. Caluine saith, that this was vsed in the church aboue 1300. yeares a goe: Also Conradus Pellicanus the cheefe protestant at Tigur, did alleadge, that Tobias did al­lowe the auncient custome to sacrifice for the dead. Vrbanus Regius another great protestant saith, that Baruch the prophett did praye for the dead. Brentius saith, that the Christians would not haue praied for the dead, if they had not bene instructed by the preceptes of Christ and his Apostles. The said Vrbanus which was the cheefe instrument with Luther to sowe Luthera­nisme in Sueth-land and in the Dukedome of Lumburge, à parte operum in formula cau­tè loquendi, when the Apostle reproued the Thessalonians for howlinge and cryinge after the manner of Gētiles for their dead, he tooke not awaye, the care or memorie for the dead,De locis communi­bus c. 19. but confirmed the same. The same Vrbanus affirmeth that Luther was of this opinion sayinge, that it belongeth to Christian pietie, that wee should commend vnto Christe by deuout prayers, our Chri­stian bretheren as it hath bene the custome of the church allwayes, withall the doctors and holie fathers thereof. The same Vrba­nus further affirmeth in the place aboue [Page 353] cited, that wee ought not to depart from the practise and beleefe of the fathers here in, vnlesse wee will contradict the word of God.

3. This Protestant citeth many fathers also to confirme his doctrine as S. Nazianzenus in the funerall oration vnto Cesarius his brother, concerninge his mother, and Gre­gorie Nissenus, Chrysost. homil. 69. S. Am­brose of the death of Theodosius Empe­ror, the councell of Affricke cap. 8. S. Aug. confess. lib. 19. which praid for his mother, and in the booke de ciuitate Dei: cap. 9. & in libro, de cura pro mortuis agenda cap. 4. vid. in the booke which he did write for the care wee should haue for the dead: & in lib. de haeresibus haeresis 53. & in lib. de cura pro mor­tuis habenda cap. 1. he writes that a certaine heretique did giue out that wee ought not to praie for the dead.Idem locis communi­bus cap. 18 de pur­gator. Idem pri­ma parte. Damascenus in sermone de ijs, which departed this life in faith saith, that the Apostles and disciples of our sauiour admonished vs, that in the dreadfull and li­uinge Sacrament, wee should haue a speciall remembrance of the faithfull departed this life, and saith that this is the receaued and generall decree of the catholique church, and the obseruation and old custome of all christians, for the which are cited the bookes of the Machabees, Dionysius Areopagita cap. vltimo ecclesiasticae hierarchiae. S. Nazian. z S. Chrisostome S. Gregorie Nissen S. Athana: [Page 354] and S. Basill. The said Vrbanus also verie earnestlie proued that the Apostles of Christ taught the same, out of Tertulian, S. Atha­nasius and S. Ambrose. He declared also that Asia, and Muscouia doe praie for the dead.

4. It is also manifest that the Greekes doe praie for the dead, by the confession of the Greekes sent to the Lutherans of Ger­manie, by Hieremie Patriarch of Constan­tinople,Purgato­ry. anno Domini 1579. Did not Christ praie his father for Lazarus that was dead? Did not the widdowe of Naim praie vnto Christ for her child that was dead, although shee prayed for restoringe him vnto life, yet much more, for remission of his sinnes? doth not S. Iohn say.Io. 1. cap vlt. There is a sinne vnto deathe, there is another sinne also not vnto death? of these as Oecumenus saith vppon that place▪ they which die in deadlie sinne, for them I say lest noe man praie. S. Au­gustine sayes,Aug. lib. de cura pro mortuis agēda that the soule departes from our bodies in one of these three degrees. The first degree, is of those that departe per­fect and good. The second of those that are imperfect and impenitent, the third of those that are in a meane betwixt both, neither altogether good, nor altogether badd. For the first wee neede not to praye, of whome it is said. Cum dederit dil [...]ctis suis somnum ecce haereditas Domini &c. when it shall please God to giue the elect, reste and quiettnes, behold they possesse their inhe­ritance [Page 355] &c. I meane such as are hollie in deede, either holye by their deathe as Mar­tyres, or such as otherwise in their liues shewe both to God and man extraordi­narye holines and compleatt perfection, of them there are fewe in respect of those; Qui ducunt in bonis dies suos, & in puncto ad infernum descendunt, that made themselues slaues vnto the apparent, but false shewe of worldlie, and transitorie goodes, and in a moment they doe goe downe into euerlastinge damnation. For the ioy of an Hypocritt is measured by an instant, for which people wee may not praie: for our sauiour said they receaued their rewarde in this miserable life with the richman. But for the other in the third rancke wee praie as S. Dionis. Areopag. saies. Diuinus sacerdos pro mortuis orans, &c. Dyonisius Areop. c. 7. eccles. hierar. the diuine priest prayinge for the dead, he praied for such as liued holie, yet they ha­uing contracted some blemish by reason of their humaine infirmitie, are detained in purgatorie, and as S. Augustine sayes,Aug. Euc. ca. 110. tom. 3. our suffrages proffitts them that are in a meane betwixt good and badd, of which kinde of people S. Paule saith, saluus tamen fiet, sed tamen per ignem, he shalbe saued,1. Cor. 3.15. Cypr. Ep. 52. but yet through fire. Accordinge to which S. Cy­prian saith. Aliud est missum non exire inde &c. It is not all one beinge sent to prison neuer to depart thence vntill the last fardinge be [Page 356] praied, and to receaue presentlie the reward of faith and vertue: it is not all one to be purged and clensed by the torments of a longe fire, and to haue all his sinnes what­soeuer already refined & purged by sufferāce. And because wee doe not knowe certainlie the state of euerie one that departs this life, S. Augustine saith.Aug. lib. de curapro mortuis habenda. Pro mortuis siue altaris, siue orationum sacrificijs solemniter supplicamus, quamuis non pro quibus fiunt omnibus prosint. For the dead wee make our supplications, aswell by the sacrifice of the alter, as by our prayers, althoughe euerie one receaues not proffitt thereby, but such as when they li­ued merited the same: but because wee doe not discerne what they be for whome wee ought to offer the same, none such as are re­generated, may be omitted, vnto whome this benefit may or ought to be due: for it is better it should be superfluous vnto them, that receaues noe proffitt or harme therby, then it should be wanting vnto thē which may reape benefit by it.

Cyrill Ca­the mist 5. 1. S Ia. coli litur­gia.5. But let vs further see what other holie fathers say. S. Cyrill saith, let vs pray for all that departed amoungest vs. S. Iames saith. Dominum oremus, lett vs make our prayers to our Lord, that our parents and brethren which departed before vs,Clemens Romanus lib. 6. cōst. apost cap. 30 may rest in peace. Also S. Clement of Rome saith, that the Deacon at Masse did praie for the dead. S. Athanasius saith. If the soules de­parted [Page 357] receaued noe benefitt of the sacrifice of the bodie of Christ, it should not be vsed for the commemoration of the dead,Tert de Corona de varijs quaestionibus q. 39. Tertulian also saith. Obla­tiones pro defunctis, pro natalitijs annua die fa­cimus. Wee make oblations for the dead and, doe obserue their anniuersarie dayes.Ioh Da­mas de fide oratione. S. Iohn Damascen hath these woordes: the disciples and diuine Apostles of our Sauiour haue ordained, that in the pure and trem­blinge misteries which giue life, there should be memorie of the faithfull depar­ted, which the Catholique Churche euer obserued and will obserue vnto the end of the world.Paulinus. Paulinus affirmeth the same epist. 31. lib. 3. cap. 34. Gregor. Nyss. oratione Cathechesi. c. 8. Hier. Ioh. cap. vlt. in fine. Idem in Osee. cap. 14. Hier. in Matth. ca. 3. Amb. in Psal. 118. ser. 3. ser. 20. in fine, id. in Luc. cap. 12. Aug. in Enchi. cap. 67. Aug. de ciuitate lib. 21. cap. 13. & sequentibus de Genes. against the Manichees lib. 21. cap. 20. lib. 8. quaest. q. 1. Homil. 16. and in other places. S. Cyprian. li. 1. epist. 4. Euseb. lib. 4. de vita Constantini cap. 91. Nicephorus lib. 8. cap. 26. Plat. in vita Sixti, S. Aug. ser. 34. de verbis Apostol. who boldly affirmed that it is not to be doubted, but that the dead are holpen by the prayers of the holie churche by the healthfull sacrifice and almes that are giuen for the soules of the dead. And in another place he saith,Aug. lib. de cura pro mor­tuis. wee ought not to omitt our suffrages, and [Page 358] prayers for the dead.

Purgato­ry.6. Lastly the councell of Carthage doth cōfirme this trueth whose wordes be these. Poenitentes qui attentè leges poenitentiae exe­quuntur: such as are penitent for their sinnes and performe the pennaunce that was en­ioyned vnto them; if by chance they dye either by sea or land, when as otherwise wee cannot helpe them, lett vs remember them in our prayers, and sacrifices. S. Au­gustine praid for his Mother, sayinge: Pro peccatis matris meae deprecor te exaudi me &c. I beseech thee to pardon the sinnes of my Mother by the cure of thy blessed woundes, which hanged vppon the Crosse, & sittinge at the right hand of God that thou make in­tercession for vs. Aug. Confess. This is pro­ued by Scripture, Isa. 4. Malach. 3. Math. 12. 1. Corinth. 3. Machab. 12. Psal. 76. Luc. 11. Da­niel. 4. Philip. 4. Eccle. 4.6. 2 Reg 28. Psal. 118. Marc. 12. Apoc. 5. Math. 5. 1. Ioh. 5. Apoc. 5.3.13. This is also proued by soe manny appari­tions of the dead, made vnto those that were liuinge in this world, desiringe them to praye for them,Ecclesiast. hist. gentis Anglor. of which S. Gregorie makes mention in the 4. bookes of his Dia­loges, and venerable Bede in his 5. booke cap. 13. cap. 14. and 15. also in his fourth booke. cap. 25.

Touchinge the Popes Authoritie, in relea­singe of soules out of purgatorie. CHAPTER II.

1. THe learned deuines doe teache, that the Pope dothe, and law­fully may applie, vnto the sou­les departed by his keies, some parte of the churches treasure which con­sisteth of Christes satisfaction, and the sa­t [...]sfactions of other of his saincts, by which they that are departed, as they haue neede, may receaue benefitt: For the doe vnderstā ­ding whereof, there are two things; The one is, a sentence of absolution definitiue, pronounced vpon the person penitent; The second is, the recompence of the dept of sinne, remitted by the said absolution, through the application of the churches measure, by the power of the officers keies: none of these two ioyntlie can euer be ex­ercised vpon any person not subiect, though the one may. For absolution cannot proper­lie be giuen nor be fruitfully receaued by any man, not subiect to the geuers regiment. But the application of the treasure, may by the keies procure mercie for them, that be in neede (per modum suffragij) so that,Indulgen­ce. the Popes doe not absolue any man departed absolutly, but only offeringe in the person [Page 360] of Christ to God the iudge of all, the death of his owne sonne, withall the aboundant price of his passion and grace, and the satis­faction of his saincts, for to procure mercie and helpe for the faithfull soules, that are in that distresse of the furnace of purgatory, as the like is done with great pietie in many other holy actions of religion,Rof. con. Luth. continuallie practised in the church, for the mutuall helpe one of another.

Col. 1.2. Soe S. Paule saith. I reioice in suf­feringe for yow, and doe accomplish those thinges, that want of the passions of Christ in my fleshe, for his bodie which is his church: not that any thinge was wantinge to Christes passion or the merittes thereof, for he sufficientlie satisfied the eternall fa­ther, de rigore iustitiae; in the rigor of iustice; but that the aflictions and torments that the saincts doe suffer for the chuch, should be added and ioyned vnto Christe his actions, in his sufferance, and troubles, to encrease, and augment the treasures of the church, to be disposed and imparted to all the mem­bers thereof, for allayinge and asswaginge the dreadfull paines due vnto our sinnes: out of which treasures and riches, soe many in­dulgences are granted by the cheefe pastors thereof. For this purpose the indulgences nowe in the lawe of grace,Genes. 25. were figured by the iubily of the ould lawe; vnto which a­greeth the glosse of S. Ambrose vppon that [Page 361] place. Suppleo reliquias pressurarum Christi in carne mea, pro corpore eius quod est ecclesia. I doe make vp the reliques and fragments that lacked of the passion, and tormēts of Christ in my owne fleshe for the churche. For as some doe abound in good workes and sa­tisfactions (as S. Paule) who reckoneth vpp his afflictions and glorieth in them,2. Corinth. and Iob who saith that his pennalties farr sur­mounted his sinnes, and our blessed ladie who neuer sinned, and yet suffred soe great dolors, soe other some doe want and are to be holpen by the aboundance of their fellowe members, which enter­course of spirituall offices and recompence of the wantes of the one parte, by the store of the other, is the ground of the indulgence which the churche daylie dis­penseth with great iustice and mercie, by their handes in whome Christ hath put the word of our reconsilemēt, to whom he hathe comitted the keies to keepe and vse, his sheepe to feede, his misteries and all his goods to dispence, his power to binde and loose, his comission to remitt and retaine, & the stewardship of his familie, to giue e­uery one their meat & sustenāce in due seasō

3. And where as heretiques saie, that the priests or others that giue this grace, may receaue noe reward; I aunswere that the graces of God are not to be sould for monie, althoughe that poore priests that [Page 362] serue at the Alter accordinge to the scrip­ture, must liue by the alter. S. Thomas saith that indulgence may proffit one two man­ner of wayes.D. Thom. Supple. 3. p. q. 61. artic. 10. scip. q. ar. 1. q. 16. ar. 3. First principally and directly it proffits him that receaues the indulgence vid. when he doth that, for the which in­dulgences are graunted: as when he visitts the sepulcher of some Saincts. Secondarilie and indirectly the indulgences doe proffitt one, when for his sake one performed that which was the cause of grauntinge the in­dulgence. But if the forme of the indulgēce be such as whosoeuer that will perfourme this or that, he that accomplisheth the same shall haue the indulgence, he cannot trans­fer the fruit of the indulgence vnto another, because he cannot applie the vniuersall in­tention of the church by which all comon and vniuersall suffrages are comunicated, and applied, but if the indulgence be of that fourme, that whosoeuer doth this or that, [...], for his father, or any other that he thinckes good, that is detained in purgato­rie, shall haue so much indulgence, such an indulgence is not onlie available for the li­uinge, but also for the dead, for the church hath asmuch power to conferr and bestowe, the fruict of her comon suffrage vnto which, the indulgence doth relie, vppon the dead as vpō the liuing▪ thus far S. Thomas as aforsaid And soe saint Augustine saith, that the suf­frages doe proffit those that are in a meane [Page 363] betwixt good, & badd, but such as S. Thom. saith are in purgatorie: for the paines of pur­gatorie are to supplie the satisfaction which was not fully accomplished in this life, and soe the worke of one may satisfie for ano­ther, whether he be dead or aliue,Greg. lib. moralium c. 23. for as S. Gregorie saith, God doth change his sen­tence, but not his councell as may appeare of the Niniuites, Achab, and Ezechias, against whome Godes sentence beinge giuen, was changed and reuoked by his mercie.

Whether it be against the lawe of God, to forbid Priestes to marrie: and whether vowes and votaries are rather the inuention of men, then the ordinance of God. CHAPTER III.

IOuinian aboue 1000. yeares a goe,1. Tim. 4. alleadged S. Paule, as protestants doe now saying, that time should come, when men erringe in faith, should prohibit marriadge: by which doc­trine many Nunnes at Rome (as S. Hierom against Iouinian and S. Aug.Aug. lib. de haeresib. in his booke affirmeth) were mislead and brake their vo­wes, and rann headlonge vnto all turpitude of sensualitie. But this text of holie scripture,Tertul. li. Praescrip. Chrys. 12. in 1. Tim. Irene. lib. Aug. he­res. 25. 40 Hiero c. 1. con [...]ra. Iouini Epha 5. Ele. 1. ep. 17. Ber. serm. 60. in cāt. is expounded aswell by those fathers, as by others, that he meant of such as should say, that mariadge in his owne nature should be [Page 364] euill as the old hereticks said, Tatian, Mar­cian, Manicheus, with their disciples. Eu­cratites, Patricians, Eubionites, Priscilianists, and others. Yea the Church doth reuerence matrimonie beinge one of her 7. Sacramēts, more then protestantes, for they make noe Sacrament thereof: and shee doth only for­bidd breach of profession and violatinge of a vowe made once to Christe.

2. Another place they alleadge against the vowe of Chastitie,1. Cor. 7. which is that of S. Paule: Melius est nubere quam vri, it is better to marrie then to burne, but this is spoken of such as are free persons, and not of pro­fessed persons, as all writers doe expound. Soe Saint Gregorie saith, if they cannot suffer the tempestuous waues of tenta­tion without wreake of their saluation, let them betake them to the porte of mar­riadge, for it is written. Melius est nubere quam vri, it is better to marry then to burne. S. Ambrose vpon this place hath these woor­des. Vri est desiderijs agi & vinci, ne vincamur autem in nostra potestate est per Dei gratiam: to burne is to be vexed with concupiscence, but that wee may not be ouercomme, is in our owne power, by Godes grace. But this is noe new practise of malignāt hereti­ques, to mantaine detestable luxurie, vnder the coller of lawfull matrimonie. For as Eusebius saith of the heretick Cerinthus, because he was giuen to the bellye and sen­sualitie, [Page 365] he framed and coined scripture ac­cordinge to his vitious fancie. The said Io­uinian saith. Raro [...]e [...]unate, crebrius nubite: fast seldome, marrie often. He and Vigilan­tius said, that there was noe difference bet­wixt virginitie and marriadge. Iulian the Apostate setteth downe by lawe, as our Apostates set forth by preachinge, the ra­uishing of virgins, the deflouringe of sa­cred Nunnes, the breaking of vowes made vnto God, the compellinge of votaries de­dicated to his sacred seruice, to forsake and leaue of what they haue solemly promised, and firmlie purposed.

3. But S. Mathewe saith, that the A­postles forsooke all and followed Christ, yet our newe ghospellers forsooke Christ and tooke the word only vppon these wor­des. Melius est nubere quam vri, better it is to marrie then to burne. I would they would vse S. Paule his medecine against their bur­ninge concupiscence.1. Cor. 9. Castigo corpus meum &c. I chastice my bodie and I reduce my f [...]esh in the seruitude of the spiritt, least that preachinge pennaunce vnto others, I should become reprobate my selfe. Dauid also did vse the same, when he said:Psal. 68. Operiam in ieiu­nio animam meam, & posui vestimentum meum [...]ilicium. I couer my soule with fastinge and my bodie with a heare cloathe: doe you but so, and yow shall haue godes grace to resiste all the occasions of the world, temptatiōs [Page 366] of the deuill, and asurementes of the flesh as S. Paule had, vnto whome God said. Sufficit tibi gratia mea, 2. Cor. 12. it sufficeth to haue my grace, God is faithfull who will not suffer vs to be tempted aboue our strenght, for as Christ saith, the kingdome of heauen suffereth violence, and none can gett it, but by force: nemo coronabitur &c. none shalbe crowned vnlesse he shall fight lawfully; Therfore S. Gregorie saith. Fortitudo iusto­rum est carnem vincere &c. The fortitude of the iust, is to master his fleshe, to resiste the appetites of his proper will, to extin­guish and despise the delightes of this life. I would they had taken example by the ser­pent, who to cast off her old skin fasteth three dayes, and then doth wreast her bodie through a narrowe hoale, and soe doth cast away the old rugged and withered skinne, and a newe presentlie doth growe, and so S. Paule bids vs to doe the like when he saith. Induite nouum hominem; put on the new man which was created accodinge to Godes Image in iustice and sanctitie of life; for he said in another place that our sanctifi­cation is the will of God, that we should abstaine from fornication, and that by the narrowe way of pennaunce wee must enter into life. And then might you saie with the said Apostle. Omnia possum in eo qui me confor­tat. I can doe all thinges in him that doth strenghten me; whosoeuer destroieth the [Page 367] temple of our Lord, God will destroie him. Moi [...]es spake vnto the Leuiticall priests, be you holy, because your Lord God is holy; be you cleane that carrie the vessells of our Lorde.

4. Now the continencie of priestes is plainlie proued by the lawe of God.Cor. 7. Qui sine oxore est sollicitus quomodo placeat Deo, he that is with a [...] a wife is carefull how to ple­ase [...]er, and soe he is deuided. S. Paule saith, It is good for a man not to touch a woman. Our Sauiour saith,1. Cor. 8. there are Eunuches which gelde themselues for the kingdome of heauen. Wherfore it is good to be sole and single wherby one may with greater libertie pray vnto God, administer the Sacraments, and be more liberall to the poore.1. Cor. 7. For S. Paule willeth a Priest to keepe hospitalitie, but his wife and children would not suffer him that is weded to performe the same.1. Timoth. 4. S. Paule biddeth Timothy to keepe himselfe chast, but the wife will saie. Redde debitum, render coniugall debt. Saint Paule for­biddeth widdowes to marrie,1. Cor. 7. that haue vowed chastitie. Vouete & reddite, Psal. 75. vowe vnto God, and performe the same saith the prophett. The priestes of the old lawe not­withstandinge that for speciall causes they might marrie, for that priesthoode went then by succession, and not by election,1. Para. 24. as ours doth, yet duringe the tyme of their of­fice in the temple, they were separated both [Page 368] from wife and all their familie.Luc. 1. Exod. 11. It is written that it was not lawfull for the Iewes to eate anny parte of the Pascall lambe, vnlesse they had their Ioynes girded vid. vnlesse they li­ued chastlye.1. Reg. 21 Abimelech would not giue the bread of proposition to Dauid, before he tould him that both he and his compa­nie did not latelie touch their wiues, saying. If they be cleane from woomen lett them eate: wherupon S. Hierom vppon the first Chapter of saint Paule to Titus did alleadge that place sayinge. Tantum interest &c. There is so much difference betwene the loaues of proposition and the bodie of Christe as bet­wixt the shaddowe and the bodie.Aug. ser. 37 ad fra­tres. 5. Who knoweth not that S. Paule counseled euen the married men of the riotous Towne of Corinthe, to abstaine from the vse of mar­riadge a certaine tyme for prayer sake? much more the priests should allwayes abstaine, because they are bound allwayes to praie for the people, as S. Ambrose saith. And S. Ierom saith, if the laytie ought not to praie vnlesse he abstaine from the dutie of wed­locke, the priest that must allwayes offer sacrifice and praie must allwayes also abstaine &c. And S. Basil saith, that the chaste and sole life, is like to God himselfe.

5. But the Protestant Apostates, do colour the satisfaction of their carnall lusts with S. Paules wordes, sayinge. That a Bishopp must be the husband of one wife. [Page 369] Wherto I aunswere, that when the Apostle would haue all priestes chast, as was S. Timotheus, Titus, Euodius, and saint Clement, and although in those dayes the profession of virginitie, & chastitie begon, soe as there were but fewe Virgins, yet the Apostle would haue that such as should be chosen Bishopps, should be either of those that were but once married, or who after his wiues death, was at libertie, or by consent of both man and wife, both of them liued chaste, as I haue knowen many laymen to haue don the like. And this was the mynd of the Apostle as the protestants themselues cannot denye. And so S. Hierom saith.Hier. ad Ioui. Cō ­f [...]eris non posse esse Episcopum qui episcopatu [...]i­li [...]s facit; you confesse (saith he) that he can­not be a Bishopp which begettes children in his bishopricke, otherwise, he shall not be accounted a married man but an aduou­terer; soe the Apostle did teach and all anti­quitie: thus farr, S. Hierom and S. Epiph. 17. ad perago. The said S. Hierom writeth that the Apostles were single,S. Hieron. epist. [...]0. or els vsed not there wiues which they before married. San­ctum sacerdotium, Hier. con­tra [...]oui. lib. 1 c. 19 Conc. [...]art. 2. cap. 2. saith saint Hierom the holie priest-hoode proceeded of Virgins, if not of virgines, yet of such as lead a solitarie life, if virgines could not be had yet such should refraine from their wiues, or ells those that were widdowes beinge neuer married but, once, and soe it was obserued in Affricke, [Page 370] Italie, Fance, Spaine Greece & Asia in Egipt, & in al the east as may appeare by Concilium. Eliberti: ca. 33. Epiph. in canpen. & in heres. 59. contra Catharos Hiero. contra vigil. cap. 1. Bi­bliander in pref. Epistolarū Zuingl. & Oecolamp. Caluine also hath these woordes.Cal. lib. 4. insti [...]. c. 13 Fateor ab vltima memoria hoc fuisse obseruatum, I confesse that was obserued from the beginninge, that they tied themselues by a vowe of con­tinēcie,Martyr de votis pag. 490. who dedicated themselues to godes seruice, and this was obserued in the old tyme. Peter martyr, another protestāt saith, that in the tyme of S. Clement of Alexan­dria, which was next vnto the tymes of the Apostles,Magdeb. hist. Cent. 5 cap. 4. that people professed chastitie and vowed continencie. Madeburgenses and Beza, in prefatione noui testamenti principi co­densi, do wittnesse thus much.

6. Lastlie, the only cause why the pro­testantes would haue priests to marry is, because they thincke that it is impossible for them to liue chaste, and that wedlocke should be a remedie against luste, but filthie raginge concupiscence is not taken awaie or anny thinge abated, by the operation and execution thereof, but rather by his con­trarie vertue, as may appeare, by a certaine apostate Priest, who fallinge vnto Luthera­nisme obtained the encombencie of a parish church in Germanie and married a wyfe, whom within a litle after he murthered, for that his filthie luste was not satisfied therby, [Page 371] and that soe he might be more free to pur­chase another:Suriut. but the murther being knowē and beinge demaunded what was the reason that he comitted such a wicked acte, he answered that the disordered appetites of luste amoungest the ghospellers, are not restrained by one wooman as yow may see by experience, that one vice is not taken a­way or restrained by another vice, but rather by his contrarie vertue. I would these mi­nisters had vsed those meanes to bridle their filthie luste and ouercome the furious pas­sion of fleashly pleasures as S. Paule and other holy Saincts did sayinge. Castigo corpus meum & in seruitutem redigo carnem meam; I chastice my bodie and I reduce my flesh into the seruitude of the spirite, or as Christe coūselled to geilde themselues for the king­dome of heauen, but forasmuch as they im­brace the wicked doctrine of Caluine,Cal. lib. 1. instit. cap. 28. that it is a sinne for a man not to sinne, and in ano­ther place, that to restraine any desire that comes vnto a man, is to resist God and to sinne, for that God is the efficient cause of all euill woorks, this mortification and pu­nishinge of the fleash cannot sounde well in their eares, whose doctrine & life is repug­nant to mortification, religion, discipline, & all woorks of pennaunce.

Whether wee ought to confesse our sinnes to priests, and whether that priests cannot remitt or for giue them. CHAPTER IV.

THe opinion of protestants is dis­proued by learned S. Augustine sayinge. Let no man make doubt of the priestes right in remission of sinnes, seinge the holie ghoast is purpo­sely giuen them to doe the same: it is not absurde saith S. Cyrill lib. 52. that they for­giue sinnes which haue the holie ghoaste,Cyril lib. 52. c. 56. in Ioan. for when they remitt and retaine, the holy ghoast remitteth and retaineth in them: the which they doe two wayes: first in bap­tisme: and afterwardes in pennaunce. I doe not wonder, when Sathan by his members, labours to destroie all religion, that he should goe about also to abolish the chee­fest piller therof which is this Sacrament of confession, instituted by our Sauiour for the cheefest consolation of our troubled soules. For when the Apostles were gathe­red together in one place after Christs resur­rectiō he said vnto thē. All power in heauen and earthe is giuen vnto me, as my father did send me, soe I send yow, he breathed vppon them, and he saied vnto them, re­ceaue [Page 373] yow the holie ghoaste, whose sinnes you shall forgiue, they are forgiuen them: and whose you shall retaine, they are re­tained. And when our Lord gaue power and authoritie to priests to remitt and re­taine sinnes, it is manifest that he made them iudges of our soules, as may appeare when Lazarus was raised from death to life,Ioh. 11. Cyril li 7 cap. vlt. Aug. trac. 49. in Io­annem. Luc 17. Aug. de vera & falsa poe­nit c. 19. & ser. 8. de verbis Domini. and beinge tied hand and foote in the graue, he said to his Apostles, loose him and let him goe. S. Cyrill and S. Augustine applie this to the Apostles and the priests autho­ritie of absoluinge sinners, affirming Christ to receaue none into the churche but by the priests ministrie: and soe he comaunded the lepers to shewe themselues to the priests, and to submitt themselues vnto their iud­gment.

2 This is declared also by the actes of many of them that beleeued and came con­fessinge and declaringe their deeds:Act. 19. Marci. 1. also by S. Marcke when all the countrie of Iurie went vnto S. Iohn confessinge their sinnes which was not don by a generall confession but by a perticuler confession of them. S. Ia­mes also doth proue the same saying. Is any man sicke amounge you, let him bringe in the priestes of the church, and if he be in sinnes they shalbe forgiuen him. Your ow­ne comunion booke hath the plaine wordes of absolution, the wordes be these. Our Lord Iesus which hath left power to his [Page 374] church to absolue all sinners which trulie repent and beleue in him, of his great mer­cie forgiue thee thine offences, and by his authoritie comitted vnto me, I absolue thee from all thy sinnes In the name of the father the sonne and the holy Ghost.Aug lib. 2. de visitatione infirmorū cap. 4. & lib. 1. c. 2 S. Aug. saith. Some thinckes that it is enough for them to confesse their sinnes only vnto God which knowes the secreattes of euerie ones harte, because either for shame or for some other cause, they would not vnfould their offēces vnto the priestes, vnto whome God haue giuen sufficient authoritie to discerne betwixt leper and leper, but I would not haue yow be deceaued or confounded, for confessinge thy sinnes before the viccar of our Lord.Aug. lib 50. homil 49. The same he confirmed further saying. Let no man say I confesse before God secreatlie, God knowes my harte, who will pardone me, if that be soe, saith he, in vaine it is said: whose sinnes soeuer yow forgiue they shalbe forgiuen, in vaine also the keies of the kingdome of heauen are giuen to the churche.Amb. li. 1. de poena cap. 2. S. Ambrose also refellinge the he­resie of the Nouatians, which taught that God neuer gaue power to any to remit sin­nes saith. God bid vs to obey his ministers, and by doinge soe wee honour God &c.

Chrysost. homil [...]9. ad popu­lum.3. This is also proued by S. Chrisos­tome who said that trewe pennaunce doth cause a poore sinner to suffer all thinges willinglie: in his harte, perfect contrition, [Page 375] in his mouthe confession, in his workes all humanitie: for, saith he, this is a most fruictfull pennaunce, for by what meanes wee haue offended God, by that meanes also wee should be reconsiled vnto him vid. by our harte by contrition, by our mouthe by confession, by our acte throughe satis­faction. Holy councells also as the councell of Florence, haue determined this truth, and all the fathers of the church as, S. Cyprian E­pistola 10. Epistola 15. Epistola 1.62. cap. 52. Hugo aduersus luciferanos Cyp. lib. de lapsis 15. Orig. in leuit homil. 2. & psal. 32 Aug. Episto­la 54. Socrates lib. 5. cap. 19. Zozo. lib. 7.

4. Againe, by takinge away from the christians the only bridle (which is this sa­cramentall confession) that should curbe and restraine them from their wickednes, they giue occasiō that they runn headlong to all dissolution & wanton exercise; which the protestantes of Germanie perceauing by experience to be true, they requested the Emperor Charles the 5. being then at Nor­ [...]mberge,in 4. d. 18. q. 1. ar. 1. that by his imperiall authoritie he would cause cōfession againe to be brought [...]n: wherat Sotus a learned diuine beinge with the Emperor, did aunswere laughing, and said: if by the lawe of God, men are not bound to vnfould their sinnes to a prieste, [...]or by that lawe the priest can absolue, as they said, how can they be compelled the­runto by the precept of man, for by hu­maine [Page 376] precept noe man will reueale his se­creat sinnes to any man?

5. Pacianus answereth the heretiques that say God only remitteth sinnes. Sed & quod per sacerdotes suos facit, ipsius potestas est: and a little after he saith, that as not only the Apostles doe baptize but also their suc­cessors, soe not only they remitt sinnes but also their successors. Paulinus in vita Ambro. S. Ambrose hearinge confessions, wept as the penitentes confessed their sinnes, and by weepinge moued them to contrition. Ter­tulian tells, how the christians in his time kneeled to the priests for remission. S. Hie­ronimus epist. ad Heliodorum. God forbid that that I should speake ill of priests who suc­ceedinge to the Apostles, by their holy mouth, doe make the body of Christe, by whome wee also are christians, who hauing the keies of the kingdome of heauen, doe in some sorte iudge vs before the day of iud­gment. Vict. 2. pers. Vand. recounteth how whē the priests were banished by the Arriās the catholique people cried out moste la­mentably, to whome doe yow leaue vs mi­serable, whiles you goe to your crownes? who shall baptise these little ones, with the fountaines of euerlastinge water? who shall giue vs the guift of pennaunce and free vs from the baundes of sinne by the indulgence of reconsiliation? because to yow it is said. Whatsoeuer yow shall loose vpon earth [Page 377] shall be loosed in heauen. Our Sauiour gaue to his Apostles & consequentlie to S. Peter power to remitte sinnes, whose sinnes yow forgiue &c. and seinge the Pope is the law­full successor of S. Peter, it followeth that he succeded to him in his authoritie. And al­though the heretiques doe aunswere that this power was giuen them by baptisme and preachinge, yet it sufficeth not, because this pouer was giuen them in distinct places from the place alleadged, to witt in the last place of S. Mathewe, and S. Marcke, his ghospell: and although by baptisme & prea­chinge the Prieste in some sorte remitteth sinnes, yet he cannot remitt the sinnes comitted after baptisme, which cannot be reiterated, and neither by baptisme or prea­chinge can he be said to retaine sinnes.

Whether fastinge from one sorte of meate, more then from another, or for to vse any obserua­tion therin, be superstitious accordinge as pro­testants doe affirme. CHAPTER V.

AErius the heretique,Aug lib. de heres. cap. 33. Epiph. he­res. as S. Au­gustine and S. Epipha. say, de­fended this doctrine against the catholique churche, as Luther and his followers doe now a daies, for that, say they, they would not submitt themsel­ues [Page 378] to any thinge that the churche comaun­ded.Matt. 15. Mar. 7. They alleadge scriptures for them­selues, as the wordes of our Sauiour, not that which entreth into the mouth defileth a man &c. Aso they alleadge for themsel­ues for breakinge of fasts the 14 chapter of S. Paule: also S. Paule to Timothy. In the last tymes men shall departe from the faith, attendinge to spiritts of error and doctrine of deuills, speakinge lies in hipocrisie, for­biddinge to marrie and abstaine from mea­tes which God created &c.Aug. lib. de morib. Ecc. Cath. cap. 33. To all which I aunswere with S. Augustine, that catholi­ques doe not abstaine from certaine meates, for that they esteeme any meat vncleane, either by creation, or by iudaicall obserua­tion, but they abstaine for chastisinge of their concupiscence. It is sinne only which properly defileth man, and meates of them­selues or of their owne nature doe not de­file, but by accident they make a man to sinne, as the disobedience of Gods comaun­dements, or of our superiors who forbidd some meates for certaine times and causes, is a sinne: as the apple which our first pa­rents did eate, though of it selfe it did not defile them, yet beinge eaten against the precepte, it did defile, for neither flesh nor fish of it selfe doth defile,Genes. 3. Chrys. ho­mil 12. in. 1. Timoth. but the breach of the churches precept is it which defileth. And as for S. Paule, he speaketh as S. Chrsostome said, of the Manichees, Eucra­tites [Page 379] and Marcionistes,Epiph. he­re 45.26.6 [...]. Hier. contra Io­uin. cap. Aug he­res. 25. and S. Ambrose ad­deth vppon this place the Patritians: also S. Epiphanius, S. Hierom S. Augustine and ge­nerally all antiquitie affirme the same, both of them, and also of the heretiques called Apostolici, Ebiointes and the like, whose heresie about marriadge was, that to vse the act of matrimonie was of Sathan.

2. Touching the prohibition of meates, or vse of certaine creatures, made to be ea­ten, there were many opinions, the first was of Philosophers, Pithagoras, Empe­docles, Apollinaris, Porphirius and others, who condemned the vse of meates, as of beastes, for that they thought that al beastes had reasonable soules, and that they passed from bodie to bodie. The second was of heretiques which condemned the vse of these meates, for that they said they were c [...]eated of the diuill, and not of God, as Marcion, Tatian, and Manichees: against whome S. Paule his meaninge is to be cons­t [...]ued in the said place of Timothy,1. Tim. 4. as it is declared in the Canons of the Apostles, and in the councells of Ancira, Gangrensis,Epiph. he­res. 42.47. the f [...]rst of Toledo, and Braga, as also by Epipha. The third opinion touchinge prohibition of meates was, of certaine christians in the beginninge of the churche, and after the publishinge of the ghospell, who thought that christians were bound to abstaine from such meates as were prohibited by the old [Page 380] lawe, of which opinion S. Paule speakes in the 14. chapter to the Romaines, which he disproues aswell there, as in the Actes of the Apostles.Act. 10.15. Soe that by these places of scripture misaplied, they goe about to a­bolish all fastinge, which our Sauiour and all holie people as many as euer were in this world did obserue,Matt. 4. and begon and fi­nished their heroicall workes withall: for our Sauiour fasted 40. dayes, S. Iohn did abstaine from all delicate meates and drinc­kes,Mat 3.11 Mar. 1. Num 6. Iere. 35.14. Iona 3. Mat. 9.14. the Recabites and Nazaretts are comen­ded in holy scripture for their fastinge, also the Niniuites for their fastinge were pardo­ned, S. Iohns disciples fasted, and Christ said to his disciples, that they should obserue the same after his departure from them.

3. Now the difference of the fast of the churche of God,Aug. li. 5. contra Faustum cap. 5. Theod. in Epito. di­uinorum decretorū c. de abst. and of heretiques, Saint Augustine declareth and Theodoretus, al­so S. Bernard, supra Cant. ser. 66. Epipha. in lib. de compend. doctrinae catholicae, for he saith that in the church there was great difference of fastinge, accordinge either to the vowe or mortification of euerie one: some fasted frō all kinde of fleash, some fasted from eggs and all white meates, some from any thing that should be fodd and from all kinde of fruictes, for before the flood noe wine was droncken; noe fleash was eaten. And all the poore people either in the old lawe or in the lawe of grace, did obserue this faste. Moises [Page 381] and Elias fasted 40. dayes ether of them. Samuell was comaunded he should drincke noe wine. All the priestes that were im­ploied in the misteries of the church, were forbidden to drinke any wine, or any thinge else that should distemper them. Iudith, Hester, Daniell, and the Machabees, by their fastinge haue atcheeued and perfour­med those worthie exploites which are re­gistred in holie scriptures. Againe wee are bid by Ioell to turne to God by fastinge.Ioel. 1. Psal. 68. Dauid said that he couered his soule with fastinge. The iustification of a christian in this life as S. Augustine saith, is fastinge,Aug. in Psal. 4.2. prayers and almesdeedes: and therfore the catholique church, as she ordained certaine times of prayers, soe shee ordained certaine dayes and certaine tymes of fastinge, not without significant misteries correspondent to euerie time.

4. Also she hath made a prohibition of certaine meates to tame the wantones and exorbitāt luste of our fleashly inclinations, disposinge and impellinge the spiritt to yeld vnto her consent, aswell by the suggestion of Sathan, as her owne delectation, and so to make our poore soule which otherwise ought to be the harbenger to intertaine the inspiration of the holy ghost, to receaue the suggestion of the diuil, & her filthy delecta­tion, she I say hath prohibited certaine mea­tes, therby to deliuer the spiritt from the [Page 382] stinge of the filthie motions of concupis­cence and sensualitie, and to humble the same vnto the lawe of God and rule of rea­son.Aug. cont. Faust. Manich. Psal. 34. S. Augustine saith, the church doth with great reason abstaine from certaine meates certaine tymes, as Dauid, cum mihi molesti essent &c. when those carnall mo­tions did vexe me, I did weare haire cloathe and did humble my soule with fastinge. S. Paule when he was attatched with these carnall motions, he praied vnto God three tymes,2. Cor. 6. Gal. 5. he chastised his bodie, and yet he was the elected vessell of God. And in a­nother place he said; let vs exhibit ourselues as the ministers of God in watchinges, fas­tinges and chasticements, for such saith he as are the members of Christ, they crucifie the flesh with the vices and concupiscence thereof:Matt. 9. Luc 5. Act. 13. our Sauiour also said, that notwith­standing the Apostles should be replenished with the holie ghoaste, yet they should fast. He said also that certaine diuills are so terri­ble to offend,Matt. 7. and soe dreadfull to tempte vs, that they cannot be ouercome but by fastinge and praier, and therfore the Angell said vnto Tobias,Daniel. 9 that praier with fastinge is good, and Daniell by fastinge did prophesie soe many things to come of the militant churche.

5. He is a bad patiēt that doth not abstaine from certaine meates certaine times, ac­cordinge to the rule and prescripte order of [Page 383] his corporall phisition, concerninge, his bodilie disease: and is not he a bad chris­tian that doth not obey the comaundemēt of the church & his ghostlie phisition tou­chinge the spirituall sicknesse of the soule? and yet such is the protestant who is soe fleashlie giuen, that he would not abstaine his carnall appetites from fleash vpon good friday. A certaine Irishman beinge sent ouer by the Lord deputie of Ireland, to a great noble man in England with grehounds, the said noble man hauinge asked of him what meate those grehounds were wont to eate, and the man hauing told him certaine dis­tinctions of meate, the noble man said, that by that obseruarion of diett, they were pa­pists doggs; the Irishman said, they were as good protestants doggs as any were in all Ingland, for said he, they will not refraine from any flesh vppon good fridaie.Amb. lib. de Helici & iciun. Cyp. de iciun. & tentat. Hier. li. 1. Wherein these heretiques imitate Aerius, who would not haue the christians to obserue any time of fastinge, as S. Epiphanus said, and ther­fore by him and others condemned for an heretique, as also Iouinian for that occasion, was condemned for an heretique by S. Hie­rome.

6. But wee ought not to transgresse the the bondes and decrees of our auncestors and elders, therfore wee ought not to fol­lowe Luther, who said he would not faste because as he said the Pope biddeth the same. [Page 384] But it is the discipline and custome of the vniuersall church to fast the lent,Hieron. Epip. de consecrat. dub. 5. Can. 68.19. Mogunt. cap. 35. Tollet. 8. cap. 9. the ad­uents, the eues of the Apostles, and fridaies and Saterdaies, and this from the begining. So the Canons of the Apostles doe teach, and holie councells as Gangrense, Mogunt. and the councell of Tollet, which excom­municated all such as would despise the ec­clesiasticall constitutions touchinge fasting, or that without ineuitable necessitie should eate flesh in lent time: the prophett con­firminge the same,Ioel. 2. solemnize and institute a faste, wherin the christians ought to obey & beleue the church according to the saying of S. Athanasius, who hath thies wordes. If anny will come and say vnto yow,S. Athan. lib ad Virgines post initiū. doe not fast often, least yow should be more feble and weake, doe not beleeue them nor harcken vnto them, for the enemie of man­kinde doth make an instrument of them to whisper and suggest thies thinges, remēber that which is written, when the 3. children, Daniell and other were brought in captiuity by Nabuchodonosor kinge of Babilon, it was comaunded that they should eate of the meate that was prepared for the kinges bord, and that they should drincke of his wyne, Daniell and the other 3. boies, would not be polluted or defiled with the kinges table: but they said vnto the euenuche who had charge of them, giue vnto vs of the roo­tes of the earth: vnto whome the euenuch [Page 385] said, I feare the king, which ordained and appointed meate for yow, least that your countenāce should appeare and seeme more leane and pale then that of the other boies, which are fedd at the kings boord, and soe should punish me, vnto whome they did saie, trie your seruants tenn dayes and giue vnto vs of the rootes of the earth, and he gaue vnto them pulse to eate, and water to drinke, and brought them before the kinge, and they seemed more beautifull then the other boyes which were nourished by that kings royall meate. Doe yow see what fastinge doth? it heales diseases, and drieth distillations of the bodie, it chaseth awaie diuills, expelleth wicked thoughts, makes the mind clearer, it purifies the hart, it sanctifies the bodie, it bringes a man into the throne of God; and least that yow should thincke that this is rashlie spoken, you haue testimonies of this in the ghos­pell pronounced by our Sauiour, when the disciples did aske how vncleane spiritts should be cast forth, our Lord did answere, this kind is not cast forth but by praiers and fasting therfore fasting is the food of Angells, and whosoeuer vseth the same, he is thought to be of an angelicall order: thus farr S. Athanasius.

Whether the Protestant assertion be true, which affirmeth that generall councells can erre. CHAPTER I.

1. WHen anie controuersie either of state or the publike weale doth rise in any comōwelth, the princes with all the state thereof assemble together, and whatsoeuer is ennacted and decreede by them, the rest of the subiectes must obserue and obey the same. Soe in any controuersie of religion, when the cheefe pastors and prelates of the church who haue more power, and autho­ritie of God then all the princes of other common wealthes, beinge assisted by his blessed spiritt, whatsoeuer they haue de­creede for the good of the churche and the weale publike of Christendome, their sub­iectes (if they be of Christe his flocke) ought to submitt themselues to their defi­nition and determination.Acto. 15. Chal in epist. ad Leonē & 6. Synodus act. 17. Celest. pa­pa epist ad Conc. Eph. Tolet. 3. Soe in the actes where the first christian councell was held, and afterwardes in euerie age as occa­sion serued, the councell of Chalcedon, and the six generall councells, and S. Celestine the Pope auerreth, that generall councells are by manifest declaratiō shewed by Christ in these wordes Math: 15. whensoeuer two or [Page 387] three shalbe gathered together in my name, there I shalbe in the middest of them. The Apostles which were replenished with the holy ghoaste, did celebrate the first councell by the inspiration thereof, when they said.Acto. 15. It seemeth good vnto the holie ghoaste and to vs.

2. There are four sortes of councells, some whereof be generall, some nationall,Aug. li. 2. de bapt. some prouinciall, and some diocessiall. Of the three formest S. Augustine makes men­tion, of the laste the councell of Tollet. The generall councells are such as when all the Bishopps and prelates of the whole world, vnlesse they be lawfully letted, doe assem­ble, and the Pope or his legate ought to be President. Nationall, is when the Prelates of one kingdome and the Primate and Pa­triarche of that kingdome doth assemble to­gether. Prouinciall is of one Prouince. Dio­cesiall, is of one Diocesse, General councells approued are reckned 18. in number. The firste is of Nyce, which was celebrated from the yeare of our Lord 328. vnto the yeare of our Lord 330. which was the 15. of Siluester the Pope, and the 20. of Constantine the Emperor, in which there were 318. Bishopps. The second councell of Constantinople, which was celebrated against Macedonius that denied the deitie of the holie ghoaste. S. Damasus beinge Pope and Theodosius the great Emperor.Prosper in chronico. There were 105. Bis­hopps and 4. Patriarches, Nectarius of [Page 388] Constantinople, Timotheus of Alexandria, Miletius of Alexandria and Cyrillus of Hie­rusalem. Anno Domini 383. The 3. of Ephe­sus, Celestinus beinge Pope and Theodo­sius the yonger Emperor, Bishopps 200. Pa­triarches. 3. vid. S. Cyrill. of Alexandria that was the Pope his Attourney, Iohn of An­tioche,Prosper in Chron. Socrates lib. 7. Iuuenall of Hierusalem, against Nes­torius Bishopp of Constantinople Anno 434. The 4. of Calcedon against Eutiches, Leo the first beinge Pope and Matianus Emperor 454. accordinge the computation of Mathewe Palmer, Bishopps there were 630. The 5. of Constantinople Vigilius being Pope and Iustinian Emperor.Paulus Diaconus in vita eiusdem. The 6. of Constantinople Agatha beinge Pope, Cons­tantine the 4. Emperor Anno 681. against those that held one nature only in Christe. The 7. of Nice. Adrian beinge Pope against Imadge breakers:Ibid. lib. Rom. rer. Anno Domini 781. in which there were Bishopps 360. The 8. of Cons­tantinople Adrian the 2. beinge Pope and Basilius Emperor: Anno Domini 87. The 9. of Lateran Celestine the 2. being Pope and Harrie the 5. Emperor, wherin there were 900. Bishopps Anno 1123. for the recouering of the holy land. The 10. Lotherius 2. whe­rin there were a thowsand Bishopps Anno 1237. Innocentius beinge Pope and Lothe­rius the Emperor. The 11. of Lateran A­lexander the 3. Pope and Fredericke the first Emperor for the reformation of the church [Page 389] against Waldenses Anno 1558. The 12. of La­teran against many heresies, Innocentius the 3. being Pope, and Fredericke the 2. Em­peror for the recoueringe of the holie land. The 13. of Lyons against the Emperor Fre­dericke the 2 Innocentius the 4. beinge Pope, and for the recoueringe of the holie lande. The 14. of Lyons wherin there were a thowsand fathers amoungest which there were 500. Bishopps Anno Domini 1274. a­gainst the errors of the Greekes, Gregorie 5. beinge Pope and Rodolph Emperor. The 15. of Viena Clement the 5. Pope and Henry the 7. Emperor against many heresies. Bis­hopps there were 300. Anno 1311. The 16. of Florence against the errors of Greece Eu­genius the 4. & Albert Emperor 1489. The 17. of Lateran against scisme in the time of Iulius 2. Leo 10. & Maximilian Emperor. The 18. of Trentt which was begon Anno 1545. ended 1563. against the heresies of Lu­ther, Caluine, and others in the time of Pau­linus 3. Iulius 3. and Pius the 4. Charles the 5. and Ferdinand Emperors. There were present 6. Cardinales 4. Legates 3. Patriar­ches 32. Archbishopps 208. Bishopps; But all heretiques refuse generall councells as the Protestants doe, and as the councell of Trent saith, noe otherwise then wicked theeues refuse the triall of indifferent iurie.

3. But we say that the holy councells of Gods church, lawfully assembled by S. [Page 390] Peters successors not only by their personall presence,Matt. 18 but also by their legates and sub­stitutes in the definition of faith or good manners cannot erre. For when our Sa­uiour said, whensoeuer two or three shalbe assembled together in my name, there I wilbe in the middest of them, he added af­terwardes, of a man that is incorrigible tell the church thereof, and if he will not heare the church, let him be as an ethincke or pu­blican I meane without faith and without grace. He added moreouer in that chapter, whatsoeuer yow shall binde in earth shalbe bound in heauen, and if two or three being lawfullie assembled together in Christs name, Christ be in the middest of them (vid.) to assist them by his councell and light of vnderstandinge, in those things that are ne­cessarie for them: how much more all Bis­hopps and Prelates which God hath ap­pointed to gouerne and rule his churche shall obtaine of God knowledge and vnder­standinge for that function? This argument the councell of Calcedō did vse in an Epistle to Leo the Pope,Concil. Chalc. act. 6 con act 17. Io. 16. Io. 14. saying. Our Sauiour did promise to send the holie ghoast that should teach the Apostles all trueth, and that he meant all [...]o the same to the successors of the Apostles he said, that the holie spirite shall remaine in his churche for euer, but the holie ghoast doth not teach the Bishopps in priuate or disioyned, therfore when they [Page 391] be gathered together: and therfore they say it pleaseth the holie ghoaste and vs, which holie ghoaste, is noe lesse necessarie for the conseruation of the churche nowe, then in the begininge for the fondation thereof, and therfore our Sauiour saith.Mat. vlt. I wilbe with yow vnto the consumation of the world, and the gates of hell shall not preuaile against the church, which as S. Paule saith,1. Tim. 3. is the firmament and piller of truethe.

4. The generall councell representeth the vniuersall church,3. Reg. c 8. Athan. in epist. de Synodis Arimin. & Seuleu­ciae & ep. ad Episco­pos Affri­canos. Epiph. in fine Anco­rat. Euseb. lib. 3. de vit. Const. Aug. li. 3. cont. Do­natist. c. 18 Ephes. 4. Act. 20. Luc. 10. Hebr. 13. 1. Tim. 3. Tit. as the assemblie that was made by Salomon in the Temple, re­presented the whole church of Ierusalem, but the vniuersall church cannot erre, ther­fore the generall councells cannot erre. For Atha. S. Epipha; Euseb. S. August. doe call the generall councells the congregation of the whole world, and the consent of the vniuersall churche. All such places of scrip­ture as doe proue that the Pope cannot err in the definition of faith, proues also that the generall or nationall councell assem­bled by his authority cannot erre. Also such places of scripture as proues, and teaches that wee ought to reuerence Bishopps, as Pastors, to heare them as maisters, followe them as captaines, he that heareth yow hea­reth me &c. obey your rulers, be subiect vnto them, and imbrace their doctrine, with many such places; all which doe argue that they cannot deceaue vs, or if they doe, wee [Page 392] may attribut the blame to our Sauiour that bids vs to obey them, and imbrace their doc­trine.

Atha. epi. Epist. Epiph he­res. 77 Aug. 162. Nemo ca. de summa trinit. & fide catho Gela ep. ad Episc Sardinia.5. This same is proued by the fathers, that the difinition of a generall councell is the last iudgment of the church, from which there is noe appellation, as Athana. and E­piphanius and others with S. Augustine doe affirme, and soe Leo the Pope requested the Emperor Martianus, saying that the defi­nition of the generall councell should neuer be brought in question, which the said Martianus established by lawe. The same also Gelasius the Pope decreed in the coun­cell of Ephesus circa finem, and in the coun­cell of Calchedon Act 5. Canone vlt. Moreo­uer the fathers and all councells doe teach, that they are excomunicated, and ought to be countted heretiques, that doe not rest themselues vpon generall councells, and therfore all generall councells doe pronoūce Anathema, I meane the sore censure of ex­communication against such as doe contra­dict the finall decree of generall councells as Athanasius doth wittnesse of the coūcell of Nice,Athan in epist ad Episcopos Afri [...]ae S. Gr [...]gor. Nazianz. in epistola priori ad Clidoniū Leo epist ad Ana­t [...]lium. and soe it is in all other councells. Grego. Nazianz. doth write when the A­polinaristes denied that they were not here­tiques, and that they were receaued in a ca­tholique councell, said let them shewe this and wee wilbe contented. S. Leo writinge to the emperor or Leon said, they ought not to [Page 393] be accounted catholique that doe resiste the councell of Calcedon. And soe he writes the like to Anatolius: and S. Basil writes that they ought to be suspected of heresie,Basil. ep. 78. that doe cal in question the determination of the councell of Nice. S. Augustine did excuse S. Cyprian of heresie,Aug. li. 1. de bap. ca. 18. because noe generall councell defined any thinge to the contrary towchinge the baptisme of heretiques. Also S. Gregorie pronounced excommmunicatiō against all that would not receaue the de­cree of generall councells.Greg. li. 1. epist. 24. Constantine the great in his epistle to the churches,Apud Eu­seb. l. 3. de vit. Const. Atha. ep. ad Episc. Africa­nos. Cyrill. l. 1. de trinit. Leo epist. 53. ad Anatoliū & 54 ad Martianū & ep. 37. ad Leonē. Au [...]. Gre. lib. 1. ep. 14 Nice. epist. ad Michaelē. Ambros. epist. 32. called the decree of the councell of Nice, celestiall pre­ceptes. Athanasius also said that the decree of the church was the diuine precept which should remaine for euer. S. Cyrill calles it the diuine, iuste, and holie oracle. S. Leo saith that the Canons thereof, were ordai­ned by the holie ghoast, and that the coun­cell of Calcedon was assembled by the holy spiritt. S. Gregorie also saith that he reue­renceth the first 4. generall councells, as the 4. Euangelistes. Nicholaus the first also saith, that the decrees of generall councells are ins­pired by the holy ghoast. S. Ambrose doth affirme that wee should rather die, than wee should departe from the definitions of ge­nerall councells. I will, saith he, followe the decree of the councell of Nice from the which neither death not sword shall separat me. S. Hillarie suffred banishment for the [Page 394] faith of the councell of Nice.Hilar. in fine lib de Synod. Victor. in libris trib. de per [...]ec Vandalic Hier. lib. cont. Luciferanos. Victor Afri­canus describeth many worthy martires which suffred for the decree and definition of the faith sett downe and explicated in the councell of Nice. S. Hierom also speakinge of Athanasius and S. Hillarie and other holy confessors saie. How could they doe any thinge against the councell of Nice, for the which they suffred banishment.

6. This is proued by reason, for first if the generall coūcells should err, ther should be noe certaine or setled iudgment in the church, by which controuersie should be de­termined and descided, and by which the vnitie and concord of the church should be preserued, for which generall councells were ordained. Secondly, if there were not an infallible iudgment of these generall councells, then the Arians had not bene con­demned for heretiques for sayinge the coun­cell of Nice did erre, nor Macedonius for an heretique for sayinge the councell of Chal­cedon did err, nor Nestorius for an heretick for sayinge the councell of Ephesus did err, nor Eutiches for sayinge the councell of Chalcedon did erre. Thirdly, wee should haue noe certaintie of many bookes of the holie scriptures, as of S. Paule to the He­brewes, the 2. epistle of S. Peter, the third of S. Iohn S. Iames his epistle, S. Iude and the Apocalipes, they beinge called in ques­tion vntill the trueth of them was made [Page 395] knowen by generall councells.

That the catolique church, in those thing shee doth propound to the christians to beleeue, whe­ther they be contained in the Scriptures or not, cannot erre. CHAPTER II.

THis is proued by scripture,Ad Tim. 3 Ephes. 5. Apoca 21 Psal. 79. Isa. 2. Matt. 13. 1. Cor 12. Ephe. 1. for that the church of Christe is the firmament and piller of truethe, the spouse of Christe, the holly cittie, a fruitfull vineyarde, a highe moun­taine, a direct way, the only do [...]e, the king­dome of heauen, the bodie of Christe, and multitude vnto whome the holie ghoaste is promised, is gouerned of Christe beinge her head, and of the holy ghoast beinge her soule, as it is sett downe by S. Paule, saying.Ephe. 4. He gaue him as a head aboue euerie church which is his bodie. And in another place he said, one head and one spirite, and he said as the husbād is the head of the wife, soe also Christ is the head of his church, for if the church had bene impeached of error, that imputation should be saide on Christe and the holie ghoaste, therfore Christ did instruct her by his said holie spirite, sayinge the spirite of trueth shall teach yow all trueth.Ioh. 16. Againe wee are bounde vnder paine of excommunication to beleue the church in all things, as may [Page 396] appeare by S. Math. If he will not heare the church, Matt. 18. let him be vnto you as an ethnick and a publican. Further more wee say, that the church is holie, both in her profession and in the assertion of her faith, therfore chris­tian profession ought to containe nothinge but that which is trewe and holie touching faith. Lastlie, the fathers in all their doubtes and controuersies towching faith and reli­gion, did submitt themselues to the arbi­trement of the church which they would not doe if they thought the church did err, for S. Augustine saith,Aug. epi. 118. & l. 1. contra Crescentiū cap. 33. it is an insolent mad­nesse to dispute against any thinge that the vniuersall church decreede. And in another place he saith. Wee haue the trueth of holy scriptures when wee doe that which plea­seth the vniuersall churche. And our Sa­uiour saith,Luc. 10. Matt. 23. whosoeuer heareth yow heareth me &c. whatsoeuer they comaund yow doe it &c.

Whether Catoliques are to be charged with arro­gancie, for thinkinge that their church cannot faile. CHAPTER III.

1. WEe ought not to be cōuinced of arrogancie to affirme that Christe did not lie when he said, that the gates of hell should not preuaile against his churche.Matt. 16. [Page 397] Heauen and earth shall passe,Matt. 24. Matt. 28. Ioh. 14. but his wor­des shall not passe, what woorde but that which is vniuersally preached by the catho­lique churche, when he saith behold I am with yow to the worldes ende.Ephes. 5. The spiritt of trueth faileth not for euer, Christ praieth that the faith of Peter should neuer faile,1. Tim. 1. she is his spouse, and the kingdome of hea­uen, wherfore should shee then faile beinge the piller of truethe? shee cannot faile shee beinge his wife, his doue, his kingdome, his portion, his vineyarde, his inheritance, his dwellinge howse, for the which he suffred his passion, he died and shed his pretious blood shee cannot faile.Contra Gent.

2. This was a cheefe argument by which S. Chrisostome did proue against the Gen­tiles, that Christ was God, by reason of his power in settinge foorth his church by poore and simple people, and the continu­ance thereof in full force and authoritie, notwithstandinge all the power and plotts of Sathan, and all the might and strenght of earthlie potentates, with the imploimēt of all their malice and strange pollices which were combined and conioined together for her direction. If S. Chrisostome did proue the diuinitie of Christe by the continuance of his church 400. yeares, how much more a minori ad maius, should we proue the di­uinitie and power of Christe, not against gentiles as S. Chrisostome did, but against [Page 398] worst infidels, as caluinistes and other here­tiques, who with greate malice, and more cunninge deuises, seeke to ouerthrowe the church of God, then all the enemies thereof as Iewes, Goathes, Hunnes, Gaules, Van­dals, Sarasins, Longobards, Bolgares, Turcks and all other infidels, and yet she is preser­ued now these 1620. yeares, and shall all­waies continewe in full force & authoritie to the worldes ende.

Psal. 87.3. The continewance of godes church, is sett downe by the prophett. Disposui testa­mentum electis meis, what testament saith S. Aug. in enarrat ibid. but the newe testa­ment. I haue sworne vnto my seruant Da­uid: what is this that God bindeth with an oath, that the seede of Abraham shall con­tinewe for euer euer?Ad Gal. 3 And soe saint Paule saith. If yow be of Christ, yow are the seed of Abraham inheritors of that promise, this is the church saith saint Augustine not that fleash of Christ taken of the blessed Virgin, but all wee that beleue in Christe. And in another psalme he saith. I will dwell in thy tabernacle: wherfore S. Augustine saith, that his church shall not be for a time, but shall continewe for euer, vnto the ende of the worlde. And in the 14. our Lord hath bene mindfull of his testament and of the word that he comaunded to a thowsand generations,Psal. 14. and giuen to Abraham that which he did also sweare vnto Isaac, and [Page 399] apointed for a lawe.Matt. 24. He said his word should neuer passe away, what word, but that which did not only continewe duringe the Apostles time, but that word and sacrifice which shall continewe to the worldes end,Matt. 28. S. Leo prius epi. 3 [...]. ad Pulcher. Aug. Leo 2. epist ad Constan. our Sauiour plainlie declaringe the same, I wilbe with yow vnto the worldes ende, as S. Leo the first and Leo the second writes. Also when S. Paule Ephes. 4. makes men­tion of soe manny dignities of ecclesiasticall order in Christ his churche, as Apostles, Prophetts, Euangelists, Pastors and Doc­tors, he saith that they should continewe to the worldes end, as the Prophett saith.August. Deus fundauit eam in eternum. God founded the same for euer.Psal. 47. I meane his church as S. Augustine expoundeth, and this is proued by the 91. chapter of Isay,Luc 4. which chapter is vnderstoode of the churche of the newe tes­tament, as our Sauiour taughte.

4. The same is also proued by the psal­me 88. His throne shalbe like the sunne in my presence,Psal. 88. and like a perfect Moone for euer, and I will put his seate and his throne as the day of heauen.Daniel. 2. Daniell also doth ma­nifest the same saying. In the dayes of these kingdomes God shall raise vpp the king­dome of heauen, which shall neuer be dis­persed, and his kingdome shall not be giuen to another nation. And accordinge to saint Luke, of his kingdome there shalbe noe end. Moreouer that psalme doth say if her chil­dren [Page 400] will offend, and shall not keepe my lawes and comaundements &c. yet I will visitt in a rodd their iniquitie and their sin­nes in scourges, I will not for all that put away my mercie from the same, which place saint Cyprian aswell in this psalme as also in the 2. of Daniell doth expound to be mēt of the afflictions and tribulations of the churche.In Cant. serm. 79. S. Bernard also, in illud tenui eum nec dimittam. I held him, and I will not let him goe &c. neither then, nor after the christian stocke shall not faile, neither faith from the worlde, neither charitie from the churche. Lett all the raginge fire, all the tē ­pestuous waues insult & freate against her, they shall not caste her downe because she is builded vpon a firme rocke, and the rocke is Christe, which neither by the pratinge of Philosophers, or the cauillation of hereti­ques, or by the sworde of persecutors, can or shalbe seperated.

Illir Glos. in Math. cap. 2.5. Illiricus a protestant writer saith, that the trewe church in the middest of all perse­cutions, destructions of citties, comon weal­thes and people, is preserued miraculously by godes speciall protection and assistance. This is also proued by Oecolāpadius vppon Isay cap. 2. by Melancthone, in locis commu­nibus cap. de ecclesia editione 1561. by Brentius vppon S. Luc cap. 17. homil. 19. Luth. tomo. 4. in Isa. cap. 9. by Bullenger in Apocali. Canc. 72. For the fall and destruction of the church [Page 401] cannot be denied, without the deniall of all the articles of our faithe, and fondation of christian religion, the trinitie of God, the incarnation of Christ, his preachinge, his death, his passion, his eternall kingdome and priesthoode, and all other misteries of catholique religion. For what ende was his cominge to take fleash by his incarnation, but to ioyne vnto himselfe in an indissoluble knott of mariadge, his churche from which he would neuer be diuorced or seperated? To what end was his preaching, but to erect and establish the same, his passion was to sanctifie it and to leaue her an euerlastinge remedie to blott out her sinnes and offences. And I pray yow who is an euerlastinge king that hath not an euerlasting people,Osee. 2. Ephes. 5. Ioh. 17. obeying him and obseruinge his lawes? how can he be an euerlastinge priest, whose priesthoode and sacrifice for soe manny yeares was ap­plied to none, and availed for none? To what purpose was the holie ghoast sent but to remaine with his churche for euer, and to instruct her in all trueth? wherfore to affirme that this church hath failed, is to affirme that Christs prophetts and Apostles are all liers, and all that is written both in the old and newe testament to be fabulous.

That this Church which shall neuer be hid, but remaine visible, is manifest by the parable of Christe our Lord. CHAPTER IV.

1. THe church of God is called a Barne, in which there is corne and chaffe, a nett in which there is good and badd fishes, a field in which there is cockle and wheate, a ban­quett at which there are good and badd, a flocke in which there are sheepe and goa­tes, all which doth signifie a visible church, but the inuisible church hath but only the good accordinge to the opinion of the pro­testants, which is contrarie aswell to the said parables, as to our Sauiours owne wor­des saying He will make cleane his barne, Matt. 13. the wheate he will gather into his garner, but he will burne the chaffe, with an inexstinguible fire, which shall not be vntill the day of iudgmēt.Matt. 3. Our Sauiour saith, suffer both of them (I meane the wheate and the cockle) to grow vntill the haruest, which will not be vn­till the day of iudgment. For a kingdome must be meant of people that are knowen in the kingdome, but the churche, as before is alleadged, is the kingdome of God, ther­fore the dwellers thereof must be knowen. S. Augustine doth proue the same lardglie [Page 403] against the Donatistes,Aug. in Psal 101. concio. 2. who said the church perished. O wicked and impudent voice that the church should perish, this they say because they be not in her &c. Our Sauiour did referr vs to the church when he said, Dic ecclesiae, tell the church, now which way should wee tell the church thereof, without the churche be to be seene? and therfore our Sauiour tooke away all doubt and said, it is a cittie placed vppon a hill, which shall giue light to the world.

2. This is proued by reason, for none can be saued vnlesse he enter into the church, of which the arcke of Noe was a figure, & as all perished that did not enter into the arcke, soe they perish also that enter not into the church, but none can enter into the church which he knoweth not, therfore all must perish because they cannot see this churche. The profession of a christian ought to be visible not hidden, therfore the church in which this profession is made, ought to be soe, for it is said,Roman. 10. Matt. 10. whosoeuer shall denie me before men, I will denie him before my father who is in heauen.

3. The comparison brought for the for­sakinge the sinagoge of the Iewes, is not a like, for shee was but a figure and a shadow of the holie catholique church, the oracles of the holie prophetts, all the mornefull cries of the blessed Patriarches, all the sacri­fices of the Leuitts, all the oblations of the [Page 404] Iewes, signified or represented nothinge else then the cominge of the Messias, at whose cominge all the other rites and ob­lations of the sinagoge should haue an end, as it was prophesied:Genes. 94. Quando venerit qui mit­tendus est, cessabit vnctio vestra, vid. when the Messias shall come, your vnction, & your sa­crifice shall cease, which also was prophesied and foretould by the Patriarch Iacob when he was dyinge, who hauinge all his childrē about him, said these wordes. Non auferetur sceptrum de Iuda, nec dux de faemore eius, donec veniat qui mittendus est, & ipse erit expectatio gentium vid. the scepter shall not be taken from the tribe of Iuda, nor a captaine from her loines, vntill he come which is to be sent, and he shalbe the expectation of nations. Soe as after the co­minge of Christe, aswell the seate royall of the kingdome, as also the legall obserua­tions of the Iewes, withall their sacrifices and oblations, were accomplished in the death of Christe when he said, consumatum est, it is accomplished, and soe instituted a newe lawe, and founded his church, which was the seate of Dauid, that was giuen vnto him, of whome it was said, he shall raigne in the howse of Iacob for euer, Luc. 1. Damas. [...]4 57. Esa. 6.5. Os [...]. 2. and of his king­dome there shalbe noe ende: and that all the world should imbrace the God of Abrahā, as it is said by the prophett Esay. The Prin­ces of people shalbe gathered together with the God of Abraham, soe as wee see not [Page 405] only the Christiās, but also Turcks and Mo­res to imbrace the God of Abraham as the trewe God, of whome it is said also. I haue giuen yow a light vnto the nations that yow may be my saftie vnto the vtter most parte of the world.

4. Wherfore he hath instituted a newe sacrifice by which his honnor should be vphoulden, and by which his name should be glorified, which accordinge to the pro­phesie of Malachias,Malac. 1. should be the trewe ob­lation that should be offred vnto him for euer and in all places of the world: this was not meant of the sacrifice of the old lawe, for that could not be offred but at Ierusalem as the holie scriptures wittnesse, and ther­fore it is meant of the blessed sacrifice of the Masse, which shalbe offred for euer in the churche of God, for the which Christ hath instituted and ordained priestes which shall offer sacrifice vnto the eternall father, accor­dinge to the institution of Christe and pro­phesie of Malachias, and therfore S. Augus­tine, lib. de vnit. ecclesiae cap. 12.13. de ciuit. lib. 20. cap. 8. & Psal. 85. ad illud tu solus Deus magnus. Psal. 70. affirmeth thē to denie Christ and to robb him of his glorie and inheri­tance bought with his blood, which teach that his church may faile or perish, and S. Ierom refuteth the same wicked heresie in the Luciferans,Dialog. ad Lucif. c. 6. prouinge against them that they make God subiect to the diuill, a poore miserable Christ, that imagine that the [Page 406] church may either perish or be driuen to any corner of the worlde.

4. And although the Sacraments, cere­monies,Matt. 11. and the legall obseruations of the Iewes did faile, because it is said, the lawe, and the prophetts were vnto Iohn, yet not­withstandinge the church of Christ did not faile, which was collected and composed of both the nations, I meane Iewes and Gentiles, as S. Paule doth wittnesse in many places, that the first fruictes of the holie ghoaste, and the first christians were the A­postles which were Iewes, therfore the churche of the Iewes did not faile so as that none of them did remaine therin as the said Apostle proues.Rom. 11. Hath God (saith he) reiected his people? God forbid for I am an Israelite and of the seede of Abraham and of the tribe Beniamine, for God did not cast of his people. The glosse vpon this place faith, that the Iewes are not infi­dels altogether, and soe God did repell thē in parte, but not in whole, because he hath not reiected me and others that are predes­tinated, thus farr the glosse. For he reiected the howse of Saule, but not of Dauid, vnto whome in reward of the ardent desire and feruent deuotion that he had to builde a temple for godes glorie, he promised that he would build for Dauid an euerlasting king­dome, and a perpetuall howse from whome he should neuer take away his mercie, for which he made the 88. psalme wherin he [Page 407] confirmed this promise.

Whether that papistes doe amisse, in hauinge their churches and monasteries soe sumptuous, their alters and ornamentes soe riche, and ecclesias­ticall possessions soe great, the poore wanting the same. CHAPTER I.

1. WHatsoeuer is giuen to Christs church, is giuen in his honor that suffred for the said church, beinge his spouse, his portion &c. for as our Sauiour saith. Beatius. est dare quam accipere; It is better to giue then to take, and noe maruaile that christians should giue vnto God some parte of his owne, as the prophett saith: what shall I giue vnto him that giues vnto me all thinges? I pray you tell me, whether, it be a greater offence to robb and ouerthrowe the kinges howse, and to spoile his subiects of their goodes, depriue them of their liues and to comitt all other outragious facts vpō them, then to build the same, maintaine and enriche the same, to bestowe lardgl [...]e vpon his seruaunts, to defend and protect them &c? Tell me I praie you whether Salomon that built the temple of Ierusalem soe sump­tuously, and which by the riches thereof [Page 408] was most famous through out the world, was more offensiue vnto God for soe doing, then Nabuchodonosor kinge of Babilon, and Antiochus Epiphanes, which were not contented to ransacke and spoile that wor­thie temple, cast downe the pillers, take away the golden alter and candlesticks, and all other sacred vessells or religious orna­mentes, but also defiled the same and pro­hibited any oblatiō or sacrifice to be offered therin? For this cause these two tirants doe represent the diuill, and Salomon is a figure of Christe. And if Salomon was soe comen­ded in holie scriptures for buildinge the said Temple for the sinagoge, how much more christiā princes for buildinge churches for Iesus Christe.

2. I praie you tell me also, whether Constantine the great, merited more before God & the world, for buildinge soe many churches vppon his owne charges, and for augmentinge and enrichinge the patrimony of Christe, then kinge Henrie the 8. that did cast and pull downe soe many churches, monasteries and chapples, and did disolue soe manny Religious howses, robbed them of all their sacred ornaments, and by soe doinge, spoyled God of his patrimonie? Yow saie that whatsoeuer kinge Henrie the 8. did, was donn for the reliefe of the poore and the ease of his subiects to be freed from subsidies and impositions, as was related in [Page 409] that verie parleamēt, wherin monasteries & churches were surprised, and religion pro­phaned. And therfore it was added in the said parleament, that the truly poore of the kingdome perished, and that Abbey Lubbers (for soe they called religious per­sons) did possesse their liuinges. To this ef­fect there was a supplicatiō exhibited to the kinge against Bishoppes, Abottes, Priores, Deacons, Archdeacons, suffragans & priestes in forme following &c. What tyrāt euer op­pressed the people like this cruel & vēgeable generation? Before these came there were but fewe theues, yea thefte was at that tyme soe rare, that Caesar was not compelled to make penaltie of death vpon felonie as your grace may wel perceaue in his institutes: ther was also at that time but fewe poore peo­ple, and yet they did not begge, but there was giuē them enoughe vnasked. Wherfore if your grace will build a sure hospitall that neuer shall faile to reliue vs all your poore beads men, take from them al these thinges, set these sturdy boubies abroad in the world to get thē wiues of their owne, to get their liuinge with their labour in the swette of their browes accordinge to Gene. 1. Tie all idle theues to the cartes to be whipped na­ked about euerie markett towne, that they by their importunat begginge take not away the allmesse that the good christian people do giue, then shall aswell the number of [Page 410] our foresaid mounsterous sorte, as of the baudes, hoores, theeues and idle people de­crease, then shal these great yearly exactions cease, then shall all your people encrease in wealthe &c. these are sett downe in Iohn Fox his Chronicles. Iudas in like manner (when the deuout wooman Marie Magdalē anointed Christs feete with a moste pre­tious ointment) did saie, vt quid perditio haec, what destruction is this, had it not bene better, said he, that this had bene sold and giuen vnto the poore? our Sauiour aun­swered, let her alone, and added moreouer, that in what place so euer of the world his gospell should be read, her deuotion should be comended. And as Iudas herin did not care for the poore, as the scripture repor­teth, but hopinge it should retourne to him­selfe: soe parleament protestants did not care for the poore, but all their drifte was to haue the liuinges and treasures of the churches themselues, as itt fell out.

3. I praie you tell me, whether the poore were better and more reliued, or the sub­iects more eased of subsidies and impositiōs before the suppression of the church, or af­ter? Doctor Sanders writes, that England was neuer troubled with greater imposi­tiōs & subsidies then it was in the later daies of kinge Henry the 8. nor any kinge in en­gland had lesse treasure in his cofers then he at his deathe. And as for the poore people [Page 411] it is manifest, that they haue lesse releefe now then euer they had. I am sure there are not 300. persons reliued by all the churche liuinges of England, and Ireland beinge in those mens handes which haue as little cha­ritie towardes God, and pittie towardes the poore, as they haue remorse of conscience to keepe them, or morall honestie to bes­towe them. And as for other ecclesiasticall dignities and spirituall benefices out of which the greatest liuely hoode should be deducted, they saie. Non sufficit nobis & vobis: wee haue not inoughe our selues, much lesse will wee imparte any thinge vnto others, hauinge such a diluge of chitts and childrē, with which the countries of this ghospell doe aboūd, that S. Paule should not bragge nor glorie more for begettinge children, per euangelium, by the gospell of Christe, then they by their voluptuous gospell. And soe eche of them maie saie. Genui vos per euan­gelium. I haue begotten yow by the gospel, but I would to God they had gotten them spiritually as S. Paule did, and not carnallie as they doe, whose voluptuous gospell is. Crescere, & multiplicare ex sanguinibus, aut ex voluntate carnis, sed non ex Deo nati sunt. By filthie concupiscence accordinge to the will of the fleash, but are not borne of God, whose vnhappy and wofull of springe, did robb Christ of his patrimony, and did not onlie destroie the ecclesiasticall state of his [Page 412] church, but also haue almost brought to ruine the ciuill, and temporall state: hauing made their inundation (with which all En­gland and Irelād are so ouerwhelmed) into their neighbours possessions and territories, that the boundes and banckes of these coun­tries are not able to resiste their violent ir­ruptions, neither yet a meane contment is not able to conteine the confused and di­sordered multitude of their issue; soe as if England either by conquest, or some other course doe not appoint their habitation, and dwellinge place in some other countrie, as Virginia or Guiana, or elce where, the king­dome of great Brittanie and poore Ireland, shall feele the smarte, and especially the no­bilitie and cheefest, into whome they prie daylie, seekinge by all dishonest courses to intrude into their landes and liuinges, as they haue donn alreadie by suppressinge them in all those countries where this gos­pel tooke footing, for I dare say and boldely affirme, that these gospellers haue putt downe and surprised as many howses of noble men and gentlemen, as monasteries and churches, but it is the iust iudgment of God that these potentats, and great people should feele their greatest smarte, by whom they were sollicited, defended, and protec­ted in this their newe gospell. And that for two causes vid. libertie to liue dissolutelie without controllment of their spirituall [Page 413] pastors, and couetousnes with greedie desire to possesse and enioye the churche liuinges, which sorte of people, for that they con­temne all spirituall power or iurisdiction, which the church ought to haue ouer them, as the spiritt ouer the fleash, did easilie yeald to any heretique impugninge and resistinge this spirituall power, and takinge away all ecclesiasticall discipline, and spirituall cor­rection, and soe they gaue them full scope to all abhominable riotousnes, and wan­ton dissolution.

4. But to retourne to my purpose, that God is not displeased nor good Christians offended for buildinge churches and mo­nasteries, or other religious howses for his seruice, nor the poore hindered of their re­leefe for anny charitable oblations, or dona­tions that the deuout christians doe bestow on the church, but rather God much plea­sed therby and the poore releeued. First,2 Reg. 7. Genes. Da­uid for hauinge a desire to build a temple for Godes honor, was rewarded with and euerlastinge howse and a perpetuall kingdome. Iacob but only for consecrating a stone to godes glorie, it was said vnto him, I will cause thee to encrease and mul­tiplie. The englishmen vppon their first co­minge to Irelande vnder kinge henrie the 2. dedicated to the seruice of God, the first land they tooke which was in the countie of Wexford, and made two famous monas­teries, [Page 414] as Donbrody and Tentarom of the order of S. Bernard, and haue endued thē with great and ample possessions, as also many churches in that countie, and in euery place where they came, which was noe smale cause, they had such good successe in their enterprise. Henry the 5. before he tooke the warres of Fraunce in hand, builded two famous monasteries by Richmounde, one of the order of Carthusians, and the other of Sion Nunes, of the order of S. Bride, eche monasterie standes one againste the other, and the riuer of Themes betwixt them, which he dedicated to the seruice of God, whom they praised with celestiall alleluias as diuine praises which were neuer omitted either by day or by night, soe that when thone would make an end, the other would beginn, the bells giuinge them notice ther­of. Therfore God did prosper him soe well in those warres, that he brought almost all France to his subiection, and his sonne kinge Henry the 6. was crowned kinge of Fraunce at Paris, beinge but xi. yeares of age. Yea I could recken more then a thow­sand examples of the like subiecte.

5. And, for the releefe of the poore, as the pretious ointment that Marie Magda­len bought for our Sauiours feete, was not a hinderance for the poore: soe whatsoeuer is giuen to further his seruice, doth rather further then hinder them. Is there anie [Page 415] countrie in Europe more charitable to the poore, and more liberall to godes seruants, and all other ecclesiasticall persons then Spaine, and yet noe countrie more sump­tuous and costlie in their churches, and more deuoute and lesse sparing of any thinge they haue for the settinge foorth of godes glorie, for adorninge churches and monas­teries with all ornaments, and implements pertaininge therunto? Is there anie country in the world that can shewe such hospitales in all citties, townes, villadges, and ham­letts for the cure of the sicke, and for the re­leefe of pilgrimes and strangers, such col­ledges for poore virgins that be depriued of parents and frindes, where they be kept and brought vpp in all honest and godly education, befittinge gentle women vntill they be married vppon the cost and chardges of the colledge, in euerie cittie or great towne in Spaine such confraternities being erected for all workes of mercie, by which meanes all sortes of distressed persōs are reliued: soe many hospitalities for cast children, for whome they haue nurses to giue them sucke vpon the hospitalles char­ges, which also giues releefe vnto them vn­till they be able to helpe themselues. Soe manny colledges for orphanes, soe manny vniuersities for schollers, as noe countrie can shewe soe manny, hauinge 24. vniuer­sities, and so manny howses of mercie, that I [Page 416] dare saye that the howse of mercy of Lis­borne, doth more workes of charitie, and sustaines more poore people, and marryes more virgins for godes sake, then all the protestante countries in Europe.

6. To conclude, England and Ireland cannot denie, but there was better proui­sion for the poore, before the church was destroyed then after, and that the most parte of all colleges and hospitalles were builded by church men themselues. Did not the faithfull bringe all their goodes vnto the Apostles,Act. c. 5. to be disposed accor­dinge to their charitie? S. Paule likewise did receaue the offringes of the faithfull. I re­quire, saith he, the fruite of your deuotion, for whatsoeuer is bestowed vppon the church, the poore are againe releeued ther­by. And as S. Hierom saith: Quod clericorum est, totum illud pauperum est.

Of the vnhappie endes and other punishments, by which God doth chastice those that pre­sume to robb Churches, or otherwise to pro­phane and abuse sacred things. CHAPTER II.

Ioseph an. [...]iq lib. 15. cap. 8. & 12. IOsephus doth register the modest behauiour of Gn. Pompey, towar­des the church of Hierusalem, and also the couetousnes of Marcus [Page 417] Crassus, by which he robbed the same, who was punished by God, he beinge slaine, and all his great armye ouerthrowen by the Parthians, and that most miserably. And al­though thorough necessitie kinge Herod did open the sepulcher of kinge Dauid, thin­king therby to haue great treasures, the said Ioseph saith that he was attached with great calamities for his presumption.Daniel c. 1 In the ho­lie scriptures wee read, that Nabuchodono­sor kinge of the Assirians did robb the tem­ple of God, and afterwardes was transfor­med into a beaste, and his sonne Balthazar for prophaninge the holie vessels that his Father brought from the temple of Hieru­salem, was slaine by his enemies,Daniel. 5. and the kingdome taken and possessed by them. Kinge Antiochus was eaten by wormes for doinge the like. The treasure and goulden vessels brought by Titus out of Hierusalē, and by Gensericus kinge of the Vandalles, brought oute of Rome vnto Affrique a­moungest other spoyles, and beinge tost to and fro through the handes of manny kinges, aswell Romaines as Vandalls, none that euer possessed them escaped an omi­nus end, neyther the wrathe of God surcea­sed, vntill the kingdome of the Vandalls beinge vtterly destroyed by Belisarius (who tooke in a most bloody battle the last kinge of them called Gibnier) by the comaunde­ment of the Emperor Iustinian, they were [Page 418] sent backe againe to Hierusalem, hauinge giuen a sore blowe to all such as polluted their handes withall.

Act. 5.2. In the actes of the Apostles wee read, the miserable death of Ananias and Saphira, not for robbinge the goodes which others had giuen to the churche, but for keepinge with themselues parte of that which once they offered vnto God, wherfore (said S. Peter vnto them) did Sathan tempt yow, to lie against the holie ghoaste, and to de­ceaue vs of parte of the land you sould? was it not in your powre not to sell it, for herin you haue not deceaued men but God? and soe both man and wife fell downe dead at his feete. To giue vs to vnderstand, what accompt wee must giue vnto God of anny thinge that is once consecrated vnto him. And therfore Alaricus kinge of the Goathes, when he tooke Rome, comaunded vnder great penalties, that none of his soldiors should robbe any church, neither touch any thinge that was in them sayinge, that his quarell was against man and not against God, neither against his Saincts. Also A cer­taine gentleman of the Goathes tooke a vir­gine that was consecrated vnto God, in the church of S. Peter, and vsinge great force and violence to gett of her the golden ves­sells and churche stuffe that was consecrated to Gods seruice, she said that those were the goodes of the Apostle S. Peter, and as [Page 419] for her parte shee was not able to defend them. The said Goath beinge astonished at the virgins resolute behauiour, did forbeare to lay violent handes, either vpon the vir­gine, or vpon those consecrated vessells: for the said kinge comaunded,Paulus Orosius. as Paulus Orosius writeth, that his souldiors should carrie vppon their owne backs those holie vessels with all other thinges pertayninge to the church, and as manny Christians as should followe them, should not be touched.

3. The ecclesiasticall histories are full of the like examples, yea the verie gentiles did containe themselues from spoilinge re­ligious people or robbinge churches, not so much for any deuotion, but for verie feare of the wrath of God, whose greeuous punishmentes was by them experienced vppon others for attemptinge the like sa­crilege. Iulian the vncle of Iulian Emperor the Apostate, did committ a wicked robbe­rye vpon the church of Antioch, and did mingle the holly vessels with the plate of his Nephewes, & was therfore chastised by God publikely for the same, for his entralles putrified his body was tormented with such horrible vlcers, and filthie botches, out of which there came, vglie wormes which gnawed and consumed his carcasse, by which he was exhausted and eaten, and soe ended most miserablie. Faelix Iulians threasurer and companion in the robberie [Page 420] aforesaid, died vomittinge all his blood out of his mouthe. Mauricius Cartularius did persuade Isacius, who was the Exarcke of Italie for the Emperor Heraclius, that he should robbe the church of Rome, which he did, & not longe after the said Mauricius was emprisoned by the said Exarcke where he died most miserably: & the said Isacius died vppon the suddaine within a little after, as Carolus Sigonius doth write.Lib. 2. de regno Ital Zozo. to. 3 & baptist. Aegnat. in vita Leo­nit. Blond. lib. 1. deca. 2. Nicephor. hist li 18. cap. 4.2. Nice. in chroni­co ducis Bauari [...]. Leo the 4. Emperor of Constantinople, tooke away a Crowne of gould verie riche which the Em­peror Mauritius did offer vnto the church of Sainte Sophia, in which crowne there was amoungst other pretious stones, a carbuncle of inestimable valoure; and puttinge the same vpon his head, presentlie there grewe vpon him an in apostume of which he died, which was called the carbuncle.

4. S. Gregorie Turonensis writeth in his historie, that certeine soldiors who did robbe the church of S. Vincent of the cittie of Agence, were soe chastised of God, that one of them had his hand burned: into the other the diuill did enter, by which he was torne in peeces cryinge vnto the Sainct: the other did kill himselfe by his owne proper handes. Trithemius doth declare, that it was reuealed vnto him, that Dagobert king of Fraunce, for vsurpinge the goodes of the church, was accused before the throne of God, and that Charles Martell a captaine [Page 421] of great vallor, father of kinge Pepine, and vncle vnto Charles the great,Paul. Aemil. l. 2 was also con­demned for the same, and that S. Eucherius Bishopp of Orleans did comaund, that his sepulcher should be opened, and that no­thinge was found in it, but a most vgly serpent of strange bignes.Zurita to­mo annal. cap. 39. Peter the 4. king of Aragon, died within 4. dayes after he had abused the picture of holie Tecla. Vr­raca the Queene of Spaine had her belly burste, and so came to a badd end for rob­binge of churches. Astialpus kinge of the Longobardes, and Fredericke the Emperor, came likewise to a bad end,De regib. Hispaniae in Hono. for robbinge of churches. Francis Ta [...]afa writeth, that when Gundericus tooke Siuill and intended also to spoile the churches thereof,Ambr. de Onorales p. 1 lib. 10. cap. 23. that the diuill did possesse him, and so he died mise­rably. S. Isidor writeth, that Agila kinge of the Goathes, did prophane the temple of S. Acisclo martyr, where his bodie was, and that he made of the church a stable for his horsses, wherupon his armie was ouer­throwen by those of Cordima, and that he fled himselfe to Merida, and was slaine by his owne seruauntes.Suriu [...] to­mo 3. In the life of the S. Astregisill Bishopp of Burgis in Fraunce, wee read strange punishmentes vpon those that robbed godes churche, and prophaned his monasterie.Zurita annali [...] l. 4. c. 69.

5. When Philipp kinge of Fraunce in his warres againste Peter kinge of Aragon [Page 422] tooke the cittie of Giron, and his soldiors prophaned the churches thereof, and robbed the sepulcher of S. Narciscus patrone of that cittie: out of that sepulcher there did issue such swarmes of flees and froggs of wonderfull greatnes, which so flew vppon the souldiors and vppon their horsses, that that there died within fewe dayes after 40000. French men and more. And the said kinge Peter in a letter written to Sanchius kinge of Castile, did certifie that there died 40000. horsses, and the kinge himselfe died shortlie after in Perpinian: soe as the prouerbe grewe in that countrie,18. Mart. of the flies of S. Narcisus as Caesar Baronius notes vpon the Martirologe of Rome.

6. In the yeare of our Lord 1414. when the French armie tooke the cittie of Suesson, which belonged vnto Iohn Duke of Bur­gundie and earle of Flanders, and propha­ned the church of S. Chrispine and Chris­pinian, whose bodies are reuerenced in that cittie, the next yeare after beinge the verie daie of those Sainctes, the selfe same armie which was both puisant and great, in which all the nobilitie of Fraunce were, was van­quished, torne and altogether destroied by the english armie, which was but as it were a handfull in respect of the great multitude of the French, which the daie before refu­sed to graunt any reasonable composition vnto the said english, and this was the iuste [Page 423] iudgment of God, inflicted vpon them by the intercession of those blessed Martyres, whose church they had defiled.

7. The Earle of Tirons soldiors, did robbe and spoile the monasterie of Timn­lage, and Kilcrea, and prophaned other churches cominge to releeue the Spaniar­des, that were compassed about (they being within Kinsale) by the english armie, con­sistinge for the moste parte of Irish catho­lique souldiors, the english beinge alto­gether (sauinge a verie fewe) consumed through famine and cold, beinge not able to indure the toile and labour of so vnsea­sonable a winter campe. Yet Tirons cōpany exceeding the other in multitude of people, and euer before that time terrible to the en­glish, by reason of soe many great ouer­throwes giuen vnto them, were brocken and put to flight, by a fewe horssmen that issued out of the englishe campe: beinge therunto sollicited and procured by the earle of Clenricard an Irishe earle then in the english campe. Wherfore the said earle of Tiron retourninge from that o­uerthrowe said, that it was the vengeance of the mightie hand of God, and his most iust iudgment, which ought to be executed vppon such wicked and sacrilegious sol­diors, that perpetrated and comitted such outrage vpon sacred places.

8. Doctor Owen Hegan, that permitted [Page 424] or rather willed certaine soldiors of the Clencarties (beinge then in open hosti­litie in the weaste parte of Mounster against Queene Elizabeth) to robbe a certaine Church, into which the poore people of the counteie sent their goodes, hopinge to find a safe sanctuarie therin, and within a sea­night afterwardes, his owne brother, who was one of the Queenes subiects, was slaine by the verie same people vnto whome he gaue leaue to spoile the said Church, and alsoe within one moneth himselfe was slaine, and another priest with him, not by the English, but by Irish subiectes: soe as there is noe acception of persons with God, who beinge an indiffrent and iust iudge, doth giue to euerie one according to his workes, whether they be good or badd, let noe man therfore say he is a priest, or a ca­tholique, to collour and cloake therby his scandalous actions, who of all men ought to shunn scandall, and the occasion thereof. Truly I haue found by certaine relation, that the Irishmen neuer spared noe church, monasterie, or anny sanctuarie in their last commotions and insurrections, and that therfore such as haue bene noted to defile and spoile such places, did not escape a mi­serable end, shorthly after the sacrilegious acts was comitted.

9. Wee knowe that spirituall benefices and other ecclesiasticall dignities were not [Page 425] bestowed vpō the worthieste for learning, or more vertuous of life, but vpon those that were vpholden and defended by the strongest faction of the nobilitie there, soe as fewe came in at the right doore like trewe pastors, but like theeues in at the backe doore, soe as that kingdome was subiect to this abuse & confusion in S. Ma­lachias his time, as S. Bernard sayes, who beinge made Bishopp of Downe & Conor in Vlster by the sea apostolique, beinge soe holie, and learned as the said S. Bernard was, sayes he was banished from Vlster by the Neales, to haue that dignitie for one of their owne familie, and who did enter­middle more in this busines, then the Ge­raldines of Mounster? who by the sword defended and vsurped the ecclesiasticall su­premacie, noe otherwise then kinge Henry the 8. did, and two of his children, although they haue not don it by parleament as the other did yet by the sword, they haue done it: soe as the ouerthrowe of that howse, & of other great howses may be ascribed vn­to the couetous desire they had of the li­uinges of the Church, and the little regard they had to churchmen, and churches, or any other place, though neuer soe sacred. Yea sometymes they would not spare their competitors at the verie alter, which in manny places they polluted with their blood.

[Page 426] Geneb. in Chro. An­no 988. Anno iu­ris.10. The french histories doe write, that this was the cause also, that tooke away the crowne of Fraunce from the linage of Clo­doueus, which was the firste Christian king of Fraunce, beinge conuerted vnto the faith of Christe, by the praiers and deuotion of his most vertuous Queene Clothilda which was passed ouer vnto Charles the great, and also after the line of Charles the great, were careles of their dutie to God and his church, God tooke the crowne from them also, & gaue it vnto Hue Capè, and to those of his howse.

A prosecution of the last Chapter. CHAPTER III.

1. WEe should neuer make an end if wee should register soe manny examples as doe daily occurre in this matter.De mira­bilibut 2. cap. 1. Petrus Cluniacensis, who liued liued in the same time with S. Bernard, a most holie man, and therfore called in his life time Peter the venerable, said that there was a certaine Earle in Macon a cittie in Fraunce not far from Leon, who vsurped the liuin­ges of the churches, and persecuted church men. This man beinge feastinge one time with his frindes in his pallace, there started vp a gentleman of that maiesticall conte­nance [Page 427] that he put all the guestes, in great feare that were with him, and with a terri­ble voice and dreadfull aspect, comaunded the earle to followe him, and that with such maiestie that he could not otherwise choose. Comming to the gate, there was a mightie horsse prepared for him, and he was compelled to mounte vpp a horssbacke, and presently the horsse did fly vpp into the skies, and the miserable earle cryinge most pittifullie, vanished away with the horsse. Those that were within the pallace, durst not to goe foorth, but shutt the gates out of which the miserable earle was carried a­way by the diuill.

2. Paulus Emilius a diligent historio­grapher of the matters of Fraunce, doth note the like accident of a certaine Earle called Willian, a great persecutor of the church, who beinge also at a great feast, ac­companied with other great earles, was comaunded by one that was at the gate to goe foorth, and soe risinge from the table went foorth to knowe what he was, where he met with one a horssbacke which tooke him away, and did neuer appeare any more. He added moreouer, that in the very same place the Earle of Niuers, a great persecutor of the immunities of the church, was serued in the like maner. The kinge of Aragon called Sanchius through extreame necessity was forced to make vse of the church li­uinges [Page 428] of his kingdome in his warres a­gainst the Moores, and although it was for the defense of Catholique Religion, yet he made restitution of all that he had so too­ken from the Church. Many good authors doe note and obserue, that the church li­uinges neuer profittes any, and that they doe not only succede bad with them that take them, but also consume and destroye their temporall possessions withall; for like as the mothes, the rust, or the canker, con­sumes the wood, the cloath, the iron, and the fleashe that ingenders them, and euen as the feathers of the Eagle beinge ioyned with the feathers of any other, consumes and spills them; soe church liuinges wrong­fully detayned, or violently taken from the church, consumes and ouerthrowes the temporal estate vnto which they are vnlaw­fullye ioyned and annexed.

3. This England, France, and Ireland may testifie, for France enioyed but smale quietnes since Clement the 7. annexed vn­to the crowne of France by the procuremēt of Francis' the firste (when the said Clement married his Neece called Catherina de Me­dicis vnto Henry the 2. Daulphine of France at Marcells) all the promotions and dona­tions of church liuinges vnder the crowne of France; And as for him that sought it, or by what meanes it was giuen, I leaue that to the French historiographers; yet wee [Page 429] knowe that he and all his issue, liued and ended most miserably, their kingdome and state was most pittifully broken with soe manny bloody garboiles, all the nobilitie consumed and exhausted with soe mannie cruell battles & ouerthrowes, so many rich townes and citties ransaked, soe many coū ­tries and prouinces vtterly destroied, soe many churches and monasteries dissolued, and cast downe, soe many religious people murthered, and soe many sacred virgins de­flowred and rauished: soe as France through heresie (which by this donation crept into it) was a spectacle of all miserie, famine, pestilence, warres, vprores, & cōbustions to all other nations. And although the said Henry the 2. had 6. sonnes whereof 3. of thē were kinges, yet all died without yssue, and not one of that race is left aliue: and soe, the lyne of the howse of Valois, in whome the crowne of France continewed the space of 260. yeares, is altogether extin­guished, and the crowne came to the howse of Burbon, their auncient and implacable enemies, and nowe suecedinge them in the crowne and kingdome. Henry the 8. not by any grant or indulgence of the Pope, but by force and feare of violent lawes, made and deuised by him (leacherie and couetousnes intisinge him therunto) tooke vnto himself a spiritual iurisdiction, and besides suppres­sed & cast downe all the monasteries; who, [Page 430] although he had six wiues, and left behinde him, one sonne, and 2. daughters yet now there is none liuinge nor any of their lyne or race, man or woman now extant.

4. And as for the nobilitie of England, and Irelande, which were instruments more ready to serue the kinges humour, then to please God, they be all for the most parte extinguished of whose discent or race one amoungest 20. is not to be seene this daie to possesse their ancestors liuinges, vn­to whose patrimonie others crept in and succeeded, some perhappes being their mor­tall enemies. The Duke of Norfolque, and the earle of Arundell were the cheefest ins­truments that Queene Elizabeth had in the first parleament shee assembled, to putt downe the church, and to drawe all spiri­tuall iurisdiction vnto her selfe, hopinge that by this seruice the one should be con­tracted with her in mariage, the other should be in extraordinarie fauor with her, I would they had taken S. Paules aduise. Oportet obedire Deo magis quam hominibus. Wee ought to obey God more then men, or the prophet his caueat, maledictus qui con­fidit in homine, cursed is he that trusteth in man.Scisma Angliae. This Duke (as a certaine graue matrone prophesied and tould him to his face cominge from the parleament, that he should lose his head by her, whome to please he did displease God, and made ship­wreaque [Page 431] of his religion) was condemned and put to death for highe treason against the Queene at Tower hill in London, and h [...]s eldest sonne the earle of Arundell after beinge condemned and arrayned, after much mourninge and longe imprisonment, died in the Tower of London. And the other Earle of Arundell died without yssue male of his bodie, and it is thought if he had li­ued any longe time, he should haue tasted of the same cuppe with the other.

5. The Earle of Ormond, which was the onlie instrument for Queene Elizabeth in Ireland to strenghten the voices of the par­leament, for her spirituall supremacie, as yet liuinge, is depriued of his sight, and of his only sonne, and the only ioy and felicitie he had in this world: and of his end wee knowe not, but wee knowe he hath church liuinges, and wee are certaine that who hath them vnlawfully shall neuer thriue the better. And therfore Charles the 7. kinge of France beinge in great wāt of mony through the warres he had with the English about the dukedome of Normandie, of which the quiett state of his kingdome depended, would not make vse of the tithes of his kingdome, beinge therunto moued by a great prelate, for that he knewe they would not succeede well with him. Ossorius in the historie of the kinge of Portingall Ema­nuell, writeth, that the Pope dispensed with [Page 432] him for the tithes of his country towardes his warres in Affricke, and hauinge percea­ued that he had not soe good successe as be­fore the takinge of them into his handes, he determined with himselfe, not to make any more vse of them. God would not haue thinges dedicated to his honor to be trans­ferred to any prophane vse, vppon anny pretence whatsoeuer. And for that Nice­phorus Phocas Emperor, made a lawe, by which he reuoked and called backe all lawes that were made in fauor of churchmē, for that they had such ample patrimonie, and that the poore, as he alleadged was not releeued, nor the soldiors had wherwith to eate.Lib. 1. in in Constit. 69. orient. The Emperor Basilius did repeale that statute, by another lawe by these wordes. Vnderstandinge that the lawe of Nicepho­rus made (after that he vsurped the em­pire) against the church and church liuinges, was the only cause and ofspringe of all our mischeefe and present callamities, for that lawe was not only don in preiudice of the church, but also it was plainly against the honnor of God, and seinge wee finde by experience to our great greefe, that nothing succeeded well with vs, neither did wee want continuall callamities after the ma­kinge thereof, therfore wee comaunde that it shall cease, and be of noe force, nor anny other lawe against the church.

6. In like manner Alexis Comnenus [Page 433] Emperor of Constaninople, besides that he made streight lawes against those that v­su [...]ped anny thinge consecrated vnto God, to declare his greater deuotion, he in the golden bull added these wordes. If euer hereafter (ô Lord God) anny shalbe soe maliparte or soe presumptuous, as to take anny thinge that is alreadie consecrated to God, or hereafter shalbe dedicated to his holie church, let such an one neuer enioye the cleere lighte of thy vision, neither the light of the sonne that giues lighte in the morninge, neither thy aide or protexion, but euermore let him be dispised and for­saken of thee. The same malediction in subs­tance, the Queene Theodolenda did giue vnto all those, that would vsurpe the goodes and landes which shee did giue and bestow vppon the church of S. Iohn Baptiste in the cittie of Moucia,Lib. 4. c. 7. de gest. Longobar­dorum. as Paulus Diaconus doth write. The like malediction other Princes haue cast foorth vppon those that would frustrate their godly endeuours, for that they feared that one time or another, the greedy desire and couetuousnes of wicked people, would breake all bondes of godes lawes and religion.

7. Allas how manny maledictions were cast vppon the protestants, for comittinge sacriledge and for robbinge of churches? as that of Corronell Randale, and 500. English soldiors, withall their munition and vic­tualls, [Page 434] which were blowen vpp into the ayre by their owne pouder by an extraordinarie accident of a Woulfe who rann with a firie taile into the church of Derrie in Vulster, which by the said Randall was polluted, all which in a moment did perishe with a shipp that was at [...]anker by the said church Anno Domini 1565. Also of one Sentleger beinge master of the mint that was at Rosse in Ireland, in the monasterie of S. Francis in kinge Edwardes dayes, who for that the workmen told him that they were beaten by S. Francis euerie night, went himselfe of meere presumption vnto the said monasterie to lodge: the verie first night he went thither, he was soe assaulted, that he rann madd, and rann headlounge that verie nighte into the riuer and drowned himselfe, and his carcase was found dead vppon the sand that morninge. In the war­res of Garret Earle of Desmond the English garrisō that was at Yonghull, a port towne in the prouince of Mounster, in their sally foorth vppon the enemies, went to a cer­taine monasterie called Melanie, which is scituated in an Iland, and in the riuer of that towne called the broade water, one cap­taine Peers, beinge the leader of that garri­son, caused a fire to be made, and one of his companie called Bluett an Irishman and na­tiue of Yonghull making fire of the image of that Sainct called Melanye, vppon the [Page 435] suddaine fell madd, and died within 3. dayes after. And the said captaine for that he co­maunded him soe to doe, was depriued of the vse of his limmes, and falling into a dead palsie, was neuer founde vntil he died, and his companie were all killed by the said Earle his Sensciall; this happened 1580.

8. Alsoe one Poet an Englishman, brea­kinge downe a monasterie of S. Domini­ques in the North part of Yonghull, fell dead downe from the toppe of the church, all his limmes beinge broken. Anno Domi­ni 1587. Also three souldiors of that towne, which did cast downe and burne the holye roode of that monasterie, died within one seanight after they hade done it;An. 1580 The firste fell madd, and died within 3. dayes after; The second was eaten with life, and died within 5. daies; And the third was kild by the said Earles Sensciall within 7. daies after; all which manny of that towne now [...]iuinge can wittnesse.An. 1608 The Lord Crowmell that cast downe the steeple of S. Patriques Church in Vlster, dyed within one seanight after, some said he fell madd, and died ther­of. Also an English carpenter, that went vp vpon the vesterie of S. Patriques church of Dublin, fell downe, his bones were brokē, and died frantique within 2. dayes after. An English captaine that pulled downe the holie roode of Cahir,An. 1609 rann madd and cast himselfe from the toppe of the castle of the [Page 436] said Cahir, headlonge into the riuer, and drowned himselfe.

9. Garrett Earle of Desmounde, after beinge proclaimed traitour, accompanied with his brother Sr. Iohn of Desmound and 800. more in their company, for their first exploite, inuaded the towne of Yonghull, which they spoyled, ransacked, burnt, and destroyed the howses, tooke away all the poore inhabitants goodes, stript them most cruelly of all their cloathes, and left them both man and wooman naked, not permit­tinge them to hide or couer their secreat per­tes which nature it selfe would faine couer, rauishinge married woomen, with manny other wicked actes which they perpetrated, not sparinge church or sanctuarie, nor any thinge whatsoeuer that was sacred, which they polluted & defiled, and brought euery thinge to vtter confusion and desolation, makinge hauocke aswell of sacred vesti­mentes and chalices, as of any other chattle. Certaine Spaniardes which were with them at that wicked exploite, perceauinge by the furniture and ornamentes of the churches, that the townes men were all catholiques and containinge their handes from spoiling, were reproued by some of that wicked companie, for that they tooke not parte of the spoile as others did; but they aunswered, that they ought not to robbe or spoile better christians then themselues. And one of the [Page 437] said Spaniardes cut his cloake as S. Martine did in fiue partes, and distributed the same vppon fiue children which were stript of their cloathes and lefte naked by some of the kearnes. But very fewe or none of them es­caped a miserable end; For the Earle himselfe was beheaded by a poore souldior, beinge [...]ound in a woode with a verie smale com­panie, and not one slaine but he: whose head was carried into england, and standes dis­gracefullie vppon London bridge for a trai­tors head. His brother Sr. Iohn was found vppon the highe way by Sr. Iohn Souch, and hauinge notice that the englishmen were marchinge towardes him, he was not able hauinge a principall good horsse to moue hand or foote, vntill the english soul­diors came vppon him, and kild him. This is the iuste iudgment of God, executed vppon them that made the world beleue their quarrell was for religion, and yet their first exploite and cruelest acte was putt in execution vppon poore catholicks churches, sanctuaries, consecrated vessells which they polluted & prophaned. Nothinge doth dis­please God more then hipocrisie, for as a holy man saith. Simulata sanctitas, est duplex iniquitas: fained holines is double iniquitie, for noe vice is more often reprehended of our Sauiour, then this vice and wickednes, and although he pardoned all manner of sinnes, yet vnto hipocrites he cried out woe,Matt. 23. [Page 438] and course and that many times.

10. Sr. Iohn Norrice in his Portingall voiage with the bastard don Antony going to take Lisbone and to make him kinge thereof, of his great armie (which consisted of 18. thow­sand able men) he brought not men enough to bringe home his shippes: the first enter­price that he attempted, was vppon a mo­nasterie by the Grine, which his soldiors destroied and cast downe. The Earle of E­sex that was the only Phenix of England, the cheefe fauoritt of the Queene, and the only man that all the contrie flatterd and followed, and all the English nation ap­plauded, was arraigned and condemned of high treason, and beheaded in the tower of London, who when he tooke Cales in Spaine (an exploite both terrible to the Spaniardes, & ioyfull and honnorable vnto England) the churches and sanctuaries of that cittie felt the greatest smarte, which he prophaned, burned, and cast downe whose sacred vessells his souldiors tooke away and turned them into prophane and filthy vses; for the which fewe or none that assisted in that exploite, escaped an ominous and fa­tall end, as manny doe obserue and note. In the Machabees,Macha. 2. Cap. 3. Heliodorus doth testifie thus much who counselled his kinge if he had an enemie, that he should send him to robb the Temple of Hierusalem, and he should find the smarte thereof, because there is in [Page 439] that place the power of God, which doth destroie and confound such as come to annoy that place.

11. S. Ambrose speakinge with Valentine the yonger vsed these wordes;Epist. 33. If you haue [...]oe right to doe anny iniurie to any mans priuate howse, much lesse, can you take away from Gods howse, which neuer suffred sa­crilegious persons vnpunished and robbers of churches and sacred thinges, as by the precedent examples appeares: as also by the griuous punishment of Cardinall Wolsy is euident, who for erectinge his new college at Oxford and at Ipswiche (as Stow writ­teth) obtayned licence of Clement the sea­uenth to dissolue to the number of fortie monasteries of good fame, and bountifull hospitalitie, wherin the kinge bearinge with all his doinges, none durst controll him. In the executinge of which busines, fiue per­sons were his cheefe instruments, which were sore punished by God, two of them fel at discord amoungest themselues, and the one flue the other, and the surminor was hanged for his labour, the 3. drowned him­selfe in a well, the 4. being wealthie en­oughe before, begged his bread to his dy­inge day, and the 5. was Doctor Allen. The cheefe instrument amoungest them was murthered by Thomas fitz-Gerrald. The Cardinall fallinge afterwards into the kings greuous displeasure, was deposed, and died [Page 440] miserably, and the colleges which he meant to haue made soe glorious a buildinge, came neuer to good effecte. For this irreligious robberie was done of noe conscience, but to patch vpp pride, which priuate wealth could not furnishe.

Whether the kinge may take away church li­uinges at his pleasure; And whether as he is absolute kinge of the temporall goodes of his subiectes, he be so also of the Church, and of Churche liuinges. CHAPTER IV.

1. THe only argument Protestants vse to proue this doctrine, is that of the Prophett Samuell, who said to the children of Israell, that if they would needes haue a kinge, he would take away their vineyardes their landes and liuinges, and would bes­towe them vppon his seruants &c.Testado in lib Reg. cap. 19. The ho­lie doctors doe expound this place to be ment of Tyrannicall kinges, who follow­inge their passion or proper will, and not lawe or reason, would performe this towar­des those stiffnecked people. And soe to di­uert and disswade them from the vehement desire they had to gett them a kinge he vsed those wordes, not that of right or iustice a good kinge ought soe to doe. And soe S. [Page 441] Gregorie doth expound the same sayinge,Lib. 4. c. 2. & in Reg. cap. 8. that Tyrantes and not good kinges will doe this, for (saith he) in that historie of kin­ges wee read, that God was highly displea­sed with Achab for takinge away the vi­neyarde from Naboth, for which the said Achab with his Queene Iezabell, was sore punished by God for the same, therfore S. Gregorie saith this was not godes comaun­dement; And therfore Dauid beinge sollici­ted at the request of Orna Iebuseus to take a platt of grounde for to edifie an alter for our Lord, he would neuer take or accept it vntill he made payment thereof. Soe as whatsoeuer is sett downe by the prophett Samuell, is to giue warninge to good kin­ges what they should obserue, and what they should forbeare to doe, thus farr S. Gregorie.

2. S. Iohn Chrisostome did reprehend the empresse Eudoxia the wife of Arcadius the Emperor, for takinge away from a cer­taine widdowe her vineyarde, and seinge that he could doe nothinge with her by faire meanes, he caused the church gates to be shutt against her. For Emperors and kinges are not absolut Lordes of the landes, and goodes of their subiectes, neither can they take them away accordinge to their pleasures, vnles it be for great offences, al­though many protestant courtiers, doe say the contrarie only to flatter their Princes: [Page 442] for if Kinges, and Princes had the proprietie and dominion of their subiectes goodes, then there should be noe neede of anny par­leament, or courtes to treate with the sub­iects for the kinges necessitie, but they may take from the subiects all they haue at theire owne pleasure. But the kinge for beinge head and Lord of the kingdome, and for his paines taken in the gouernment thereof hath his owne patrimonie, rents and ser­uices with such like: or if this be not suffi­cient for the defense of the weale publique & christiā religiō, the subiects ought to sup­plie his wāts, rather by request then by vio­lence. But these newe gospellers say with the matchevillians,Plutar. in Apo. that kinges by their pre­rogatiues, may take all their subiects goods to their pleasure: as a flatterer said to the kinge Antigonus, that all thinges are law­full for the kinge to doe, vnto whome the said Antigonus made aunswere. Vnto tiran­nicall and barbarous Princes such thinges are lawfull, but vnto vs, nothinge is lawfull but that which is honeste.

3. This is the difference betwixt the good kinge and the tyrant, for the one is subiect to the lawes of God and nature: the other is subiect to noe lawe, but to his will and his passion, hauinge noe respect to lawe, conscience, faith or iustice. The one doth respect cheefly the good of the weale publique: the other his owne priuate co­moditie: [Page 443] the one doth enriche his subiects by all the best meanes he can, the other doth impouerish them with all extorsion and imposition. The one doth reuenge the iniurie don vnto God & the comon wealth, and pardones his owne proper iniurie: the Tyrant doth the contrarie, and doth reuen­ge his owne quarell, and forgiue the iniurie done vnto God. The one endeuours to pre­serue loue and amitie amoungest his sub­iects, the other doth sowe dissentions and factions amoungest them to destroy them, and by their destruction to enriche himselfe with the confiscation of their goodes. The one makes great accompt of the loue of his subiects, the other euer groundes himselfe in the hatred of his subiectes; The one doth search the best and the most vertuous to bestowe offices and promotions on them: the other doth bestowe them vppon the wickeddest people he can gett. The one is a pastour to feede his subiectes, the other i [...] a woulfe to destroy them.

4. But to come to my purpose, that it is not lawfull for kinges to doe what it pleaseth them, the verie heathens haue ob­serued the conrrarie.Zonarus tomo 2. in Traiano. Traian the Emperor when he gaue the sword to the Pretor of Rome, said these wordes. If I shall comaund anny thinge that is lawfull or iuste, vse this sword for me, if otherwise I shall bid or co­maund anny thinge against iustice, vse it [Page 444] against me. The kinges of Aegipt did cause their magistrates to sweate, not to obey them, but in thinges lawfull, the same did Phillipp the beautifull kinge of France: and Antigonus the 3. who comaunded his pre­sidentes and magistrates, that they should not execute his comaundement, though it were signed with his owne hande, vnles it were iust, & lawfull. It is an ould prouerbe: Melius est imperium in quo nihil licet, quam im­perium in quo mihi liceat. It is better to be vn­der his gouernment where the lawe giues noe scope, then vnder his where all thinges are lawfull without any restrainte.

5. And for their spiritual comaunde, S. Gre­gorie Nazian. doth admonishe thē, you (saith he) that are sheepe aske not to feede your pastors,Orat. 17. ad Ciues timore percusso [...]. neither intermidle in things that per­taines not vnto your charge, doe not iudge your iudges, nor prescribe lawes to your law giuers, if yow will haue me to be plaine with yow, for the lawe of Christe hath made you my subiectes, and referred you to my tribunall, and that yow are sheepe of my flocke.Chrysost. de verbis Isa. Homil. 40 And therfore S. Chisostome willed kinges to containe themselues within their limittes, for the boundes of priest-hoode is distinguished from the boundes, & limittes of kinges, for that of priest-hoode is more, then that of kinges, for the kinges power exceedes not temporall thinges, but the power of priest-hoode came from heauen: [Page 445] the kinge hath the charge of our bodyes, but the priest hath to deale with our soules. L [...]ciferius Bishop of Caler saith these wor­des. What power haue you (speakinge of Pr [...]nces) of Bishopps which if you shall not obey by the sentence of God alreadie giuen, you shalbe condemned? S. Iohn Damascen saith, that Princes haue nothinge to doe in Church matters, for that their office is not to gouerne ecclesiasticall state, and therfore S. Paule saith. Nescitis quod Angelos iudicabi­mus, multo magis secularia? Doe you not know that wee shall iudge Angells, much more seculer thinges?

6. The inconuenience of this is declared by two examples, of a politicke courtier, and a religious christian. Ecebolus Sophist, was maister to Iulian the Apostate, and much esteemed of him, this polititian in the gouernment of Constantius, did frame himselfe a christian, to conforme himselfe to the Emperors humour: & when the said Constantius became an Arian heretique, the said Sophiste tourned his coat also. Againe when Iulian the Apostate, was Emperor, & denied his faith & became an infidle, the said Ecebolus became also an infidle: afterwards when Iulian died and Iouinian also & that a most deuout and godly Catholique succee­ded Iulian, Ecebolus like the Cameleon did conforme himselfe to the newe Emperor, & cast him selfe at the Church doore, crauing [Page 446] pardon of the Christians,Lib. 3. c. 11 as Socrates saith. A liuely representation of the polititians of this time, of whome Iouinian the Emperor said,Socrat. li. 3.21. that they worshipp not God, but the Prince.

7. The other example is of Cesarius, who as his brother S. Gregorie Nazianzen saith, beinge honoured with great offices, and promotions of the said Iulian, and for that he would not forgoe his religion beinge a Catholique, he was disfauoured of the said Iulian, and forsakinge the worlde and the fauor of the Emperor, did set little by all wordly promotion and cre­dit of the Emperor, in respect of the Ca­tholique religion. This example of Ce­sarius, doth represent vnto vs a fine Ca­tholique, and the other of Ecebolus a fine Polititian of these our dayes. Wherefore if wee endeuour to followe the Princes Religion, as often the kinge doth change the same, soe often wee must alsoe chan­ge ours, and soe wee make of the Prince a God, and forsake the liuinge God.

That the protestant religion, whose principall foundation and groundes are these articles aforesaid, is nothinge else then a denyinge of all Religion and pietie, and a renewinge of all heresies. CHAPTER I.

1. CAluine in his institutions saith,Inst. li. 4.14.7.15. that S. Augustine of all anti­quitie is the best & faithfullest wittnes,Aug. to. 6. ab haeresi­bus 82. but he enrolled your Patrons amoungest old heretiques, as Io­uinian, Vigilantius, Aerius, Aquarios, Ar­menians, Nouatians, Pepusians, Pheuda­postles, Euuomians, Pelagians, and Dona­ti [...]tes. Iouinian the Moncke saith, that fas­tinge or abstinence are of noe worthe. He destroied also the virginitie of the blessed Virgin, affirming that shee lost her virginitie when shee was deliuered of Iesus, and said that continencie in Virgins and religious people, was noe better then matrimonie: and soe certaine Virgins beinge at Rome vpon this heresie did marrie, by which (saith S. Augustine) was comitted a prodigious thinge, and was extinguished so represently that it did not gett footinge amoungest o­ther priestes.

2. S. Ierom exclaimed against Vigilan­tius [Page 448] vsinge these wordes. It is a sacrilege to heare what the filthie fellowe calls vs, ashmoungers and idolaters, for that wee re­uerence dead meanes bones, which he ment by the reliques of the holie Sainctes. And the said S. Ierom writes, that he denyed the sepulchers of sainctes to be reuerenced, and worshipped, and said moreouer, that the praiers of the holy martyrs profitts nothinge after this life: imitatinge herin wicked Por­phiry and Eunomius by callinge them the sorcerie of diuills:Aug. de ecclesiasti­cis dogma. tibus c. 73. therfore S. Augustine did condemne Vigilātius. Aerius did barcke against prayers, and suffrages of the dead: and maketh noe difference betwixt priestes and Bishopps. The Peputians would haue women to be priestes, vnto whome they haue attributed all principalitie August. de haeres. 27. as the Protestantes haue done to Queene Elizabeth Anno 1. Parl. c. 1.Luther. tomo 2. li. de capti­uit. Baby. Aug. Ho­mil. 50. de Socrat. hist. l. 4. Cap. 23. Ambr. de penit. li. 1. cap. 2. Of the same heresie also were condemned, Euno­mius, as the said S. August. de heresi heres. 54. de haeres. & ad Luther. Nouatus was con­demned for an heretique by saint Augus­tine and saint Ambrose, for denyinge poure of absoluinge sinnes vnto the priests, and confirmation to Bishopps, as saint Cyprian doth wittnes lib. 4. epist. 2. Theodoret. lib. 3. de haereticis. The Pelagians denyed original sinne in infantes: and taught that baptisme is not necessarie for them as saint Augustine writeth.Aug. he­res. 88.

[Page 449]3. S. Augustine and saint Optatus doe putt the Donatistes in the rancke of hereti­ques,Aug. de heres. 69. de vnitate eccle. & lib. cont­litteras Petul. Op­ta lib. [...]. Cal. inst l. 4. cap. 15. Optat l. 2. Theod. Dra. 5. for sayinge that the churche fayled in the whole world, and that it remayned a­moungest themselues in Affrique: the like Caluine saith of the Catholique churche. Those Donatistes did cast the blessed Sacra­ment vnto doggs, burne churches, and breake alters, tooke away all church orna­mentes as you doe, they abolished the sa­crifice of the Masse as you doe, of which kinde of people Ignatius sayeth there hath bene some that would not away with sa­crifices and oblations, because they confes­sed not the Euchariste to be the flesh of our Sauiour Iesu Christe. Arrius, Nestorius,S. Aug. lib. contr [...] Maximū. Atha. p. 488. Exemplū Synodale. Dioscorus & Eutiches, as saint Augustine and saint Athanasius saye, and as it is allead­ged in the 7. generall councell, act. 1. de­nied all traditions and the wittnesses of the fathers, they said alsoe they would allowe nothinge but the scriptures sayinge; What scripture doth proue that the sonne is con­substantiall or coessentiall with the Father? the same alsoe did Simon Magus saye.

4. With Symon Magus, Valentinus,Aug. he­res. 4.6. Clemens, Alexan­drinus li. 3 recogni­tionum. Tertul. de pr [...]script. and Manicheus, you denie free will. With Flornius and with Symon Magus, you affirme God to be author of all euill, as S. Augustine, Clemens Alexandrinus & Ter­tulian saye of the said Symon Magus. With Constantius, you saye that euerie Ciuill [Page 450] Prince ought to be head of the churche ac­cordinge to Euseb. lib. 3.Atha. epi. ad solita­riam vitā degentes. Hilar. lib. ad Constā ­tium ex li. qui incipit tempus est loquendi. Wherfore S. Atha­nasius called him antechrist, and the abho­mination of desolation, of whome alsoe S. Hillarie saith these woordes; I tell you when I shall speake vnto you, that I speake to Nero & that Decius & Maximianus shal heare me, you fight against God, you thun­der against the church, you persecute the Saincts, you take awaye the Religion of Christe, you are not onlye the Tyrant of men, but of God, you doe preuent ante­christ, and worcke his misteries, you coyne faith, liuing without faith, thou of all men the most wicked: this he spoake to him in his life time.

5. With Marcius and Manicheus, and other heretiques you condemne manny bookes of the scriptures, which would not receaue the scriptures: Nisi cum adiectionibus & detractionibus factis, but with cuttinge & māglinge of them. You take away Chrisme with Nouatus, who denied the holye gho­aste. With Iouinian, as S. Augustine saith of him, you take away pennaunce from the church: who said also that all sinnes were equall. Also with Pelagius yow take away the Sacrament of orders and priest-hoode, with Petrus Abalardus, Wicleffe, and Hus all vocall prayers. And with the Arme­nians you say that matrimonie is noe Sacra­ment. You take away generall councells [Page 451] with the Arians, that would not obey the councell of Nice. With Nestorius that would not obey the councell of Ephesus, with Eutiches and Dioscorus, that would not obey the councell of Chalcedon.Aug lib. de haeresi­bus. With Iouinianus (as saint Augustine wittnesseth) you eate all meates euerie daye without any obseruation of dayes or difference of meate, you doe the like obseruinge noe faste. Caluine tooke away singinge from the church with the heretique Hillarus,Aug. li. 11 retract. Ambr. in quadam orat. cont. Maxentiū de Basili­cis tradē ­dis quae ponitur in lib 5. sen­tentiarū. as saint Augustine and saint Ambrose say, when Christe is praysed the Arrians are madd. With Iouinian you say, that all which be in heauen are equall in glorie, because all iuste persons are equall in this life in merittes, and all sinners are equall in sinnes. With the Catharies you denie all sacraments; With the heretiques called Lamprini, you take away vowes and votaries. With the Eustachians yow take away churches and alters dedicated to martirs.

6. Againe,Epist. 75. with the Eutichian hereti­ques, yow take away oblations, sacrifice, and chrisme, as Leo the Pope complained by his letters to Martianus the Emperor epist. 75. where he saith. Intercepta est sacri­ficij oblatio, desecit chrismatis sanctificatio. The oblation of the sacrifice is intercepted, and hallowinge of the chrisme faileth. And as in the time of Antechriste (as that auncient holy father and constant Martyr Hipolitus, [Page 452] that liued in the yeare of our Lord 220. saith. Ecclesiarum aedes sacrae tigurij instar erint: prae­t [...]osum corpus & sanguis Christi in diebus illis n [...]n extabit &c, the church shall be like cot­tadges, the blessed body and blood of Christ shall not be seene, the Masse shalbe vtterly defaced, soe as yow seeme to be the precur­sours of this beast. [...]. For with the Donatists (as Optatus writeth) yow giue the blessed Sacrament to dogges, the chrismatorie with the sacred chrisme, yow violentlie cast vpon the grounde, with them also yow breake alters, with them also and with the Arrians of Affricke (as Victor saith) yow ouer­throwe churches, monasteries and chappels, and as they made shirtes and briches of the [...]estimentes and alter cloathes, burned bookes, spoiled churches of their orna­mentes, as appeared in an epistle by the bishoppes of Egipte to Marcus the Pope, and as Nazianzenus saith, misteria verterunt [...] commedias, the misteries of our religiō they turned to playes and comedies, euen soe doe you the like.

[...]7. Againe, you refuse with these here­tiques, to come to the generall councells, to giue an accompte of your doinges, as saint Augustine saith of them; With [...] bucho­donozer the kinge of Babilon, and Antio­chus Epiphanes, and Iulian the apostate (which represente the diuill against Christe his spouse) yow spoile his church, yow [Page 453] robbe her of her treasure, yow violently in­uade all sacred pattens and sanctuaries, yow take away alters, plates, challices, candle­sticks, and all other ornamentes dedicated to the seruice of God: yow defile, abuse and staine all sacred thinges, and as they prohi­bited sacrifice and oblations, soe yow d [...] the like. With the said Iulian (which of a v [...] ­tuous and catholique Prince, became sud­dainlie a tirannicall persecutor of Christe and his members) yow banishe priestes and religious people, [...] but exceedinge his tiranny herein, yow put them to the cruelest death that the diuill can inuente: yow contemne the crosse of Christe and called them wret­ched men (as saint Cyrill saith of him) for doinge reuerence to the said sacred crosse, [...] as for making the signe of the crosse in their fore heads, for planting it ouer their doores, for keepinge it in their howses, he did also reproue them for visittinge their sepulchers, for worshippinge reliques of Martyres, for prayinge vnto them at their graues, and called them dead men. And as he ouer­threwe the Image and picture of Christe▪ the arke and shrine wherin were religiously kept the bones of S. Iohn Baptiste, [...]. bra [...]e them open, burned them and dispersed a­brode the ashes, so yow doe the like. And as the Iewes crucified the Image of Chri [...] as S. Athanasius saith, as their fathers cruci­fied Christe himselfe, soe you doe the [...]. [Page 454] And as the ethinckes brake the Image of Christe,Lib. de passione imagini Christi. Zozo. lib. 5. c. 12. Aug. lib. de haere. cap. 33. Epiphan. haeres. 7.5. yow doe the like. Yow followe Aerius, who refused to obserue prescript and appointed fastinge dayes, alleadginge for himselfe that he should not be vnder the Iudaicall yoke of bondage, as our Iuell and other protestantes said, therby claiminge the libertie of their newe gospell.

8. The Manichees and Eustachians, did fast vppon sundayes, for that they would not seeme to reioyce for the resurrection of Christ, as S. Ambrose epist. 83. and saint Au­gustine epist. 86. doe declare: as also saint Epiph. Heres. 75. Also the Priscilians did fast vpon sondayes and vppon the natiuitie of our Lord, least they should seeme to alow of the humanitie of Christe, as S. Leo in his epistles dooth sett downe. All these you followe, doinge all thinges in despite of the church as Luther did.Luth. de conf. part. 3. parag. 14. Ecee (inquit) quando homo praecipit (Scil. papa) ob id ipsum non faciā, & si non praecepisset vellem facere, when man comaundes (vid. the Pope) I will not obey him, for that he comaunded, and if he had not comaunded, I would haue don it, I will doe it when I shall thincke good; as the said Aerius saide, that he would not obey the churche in his fastinge, and yet did not God comaūd vs to obey his church and the rulers thereof in manny places say­inge,Matt. 16. whosoeuer despiseth you despiseth me? &c.

[Page 455]9. The Donatistes taughte (as S. Au­gustine saith) that the churche of God con­sisted only of the good,Aug. lib. de vnitate eccles. c. 12 and that the visible church manny yeares agoe did perishe, and that it did consiste only of their owne secte and congregation, as you hold the same to be in your owne secte onlie. If wee must become protestants, wee muste em­brace all these foresaid heresies condemned by all the holie doctors, generall councells of Christendome, and the vniuersall Ca­tholique churche in all ages: wee must also mantaine newe heresies farr worse then the former, and inuent more of them. As that the Trinitie of God, the deitie of Christ, his passion, death and resurrection, are but pa­pisticall inuentions, and that they oughte, as breers as brambles to be cast out of the vineyard of the Lord, these be the wordes of one of the familie of loue,An. 1579. in the arti­cles printed at London.

10. Did not the Protestantes of Hun­garie putt vpp conclusions at Albaiulia, that it is Idolatrie to adore Christe, which also they haue defended through all Germanie?VVitak. cont. San­der. pag. 150. VVhitak. 4. cap. pag. 154. Did not Whitakers say, that the image of Christe is as verie an Idoll, as the image of Venus or Iupiter? That Christe is not got­ten of the substance of his Father. That S. Peter was neuer at Rome. That the succes­sion of Popes is antechriste, that the vniuer­sal church is antechriste? They say moreouer [Page 456] that the blood of Christe auailes nothinge for our saluation, and that it did putrifie more then 1500. yeares a goe.Conrad. in Theologia Caluin. l. 1 artic. 6. fol. 26. Curius in spongia fol. 250. Conradus a protestant writer doth charge Caluine with this doctrine and other protestants, that we be not iustified by the meritts of Christe, with manny such blasphemies vide sup. Ex Caluino Turcismi lib. 4. cap. 22. that wee can­not obserue godes lawes. Buny in his chris­tian exercise dedicated to the Archbishopp of Yorke did saie of the blessed virgin, when shee stoode at the crosse in the time of Christe his death, that shee violated the first comaundement, as also the 5.6. and 9. comaundement.

In praef. noui testa­menti. Peter Martyr dialogo corporis Christi. Calu Har­mo. Mat 2 Constant. Manasses in Analib. pag. 114. Hamelton. Calu. con­fus. de monst l. [...]. Calu. in Co. 24.11. Moreouer, Beza saith, that Christe was borne as other children are borne, and that Marie brought him forth naturallie. The same also Peter martyr, and Caluine holde. The said Caluine saith, that Christ was borne as Constantinus Copronimus was borne, which all Greeke writers call the mounster of Affricke, and the sincke of all impietie, and mischeefe. Which wicked doctrine is againste the catholique Faithe which saieth in our creede, that Christe was cōceaued of the blessed Virgin. So Archiball Hamelton shewes, that they make the vil­dest wooman in the world, equall vnto the blessed Virgine. Caluine attributed igno­rance vnto Christe, & saith that he obtained godes fauour by faithe. That Lutherans [Page 457] denie Christe his assension into heauen.Cal. Matt. 27. Smidl. in vita Bullenger. Calu. inst. l. 2. Carlil. impress. Londini 1582. Luth. [...].5 in [...]arra­tion [...] in Petr. c. 1. That Caluine denies Christe his descension into hell: others of them denies the true passion of Christe vppon the crosse. Luther saith, that if wee haue faith, wee are equall in dignitie with saint Peter, and saint Paule, with the blessed Virgin and all the sainctes, and that God is as fauorable vnto such as haue his faith, as to Christ himselfe, and that wee haue noe lesse righte vnto life euerlas­tinge, then he: and that wee be noe lesse deliuered from eternall death then he.

12. Others said,Beza in confess fi­dei. Gene. c. 4. Luth. de lib. Christ. Luth. ser. de Moyse. & lib. de Capt. Ba [...]. Calui. 2. inst. cap. 7. Calu. lib. 3 cap. 25. that whosoeuer hath this faith, God is bound to giue vnto him the kingdome of heauen, and that through our faith though neuer soe little (notwith­standinge anie wickednes) wee should be secure of heauen, & that there is no sinne be­fore God, but incredulitie. That the tenn comaundements pertaine not to Christiās. That accordinge to Caluine it is impossible to the Sainctes to obserue the comaunde­ments; Also that there is noe paines of damnation for man, but to thincke that God is aduersarie to him. Petrus Rycherus said, (who was it were the Idoll of Beza, and who was sente by Caluine vnto the weaste Indies) that Christe should not be prayde vnto. Wherfore he tooke Gloria Patri & Fi­lio &c. out of the Psalmes of Dauid.Cart. in [...]. repl. pa. 191.

13. Did not Cartwrith say. I cannot be persuaded that saint Peter and saint Paule [Page 458] were soe foolish, as to thincke, that a poo [...] miserable man, which they saw with the [...] eyes,Beza in respō. ad arg. Brēti [...] Epist. 6. Fox. in his. Carelesti pag. 1534. Calu. in Hermo. in Euange. Calu. insti. l. 1. c. 18. Peter martyr in 1. Sam. 2. Melanc­thon in c. Rom. 8. Calu. li. de eterna Dei prae­dest. pag. 101. Zuin glius li. de prouiden­tia. was their God. Beza alsoe holdes the same, and many others of that stampe, y [...] some of them, that were burnt in Queene Maries dayes, and related by Fox for Mar­tyrs, houlde. That Christ was in desperatio [...] when he was vppon the crosse, according [...] to Caluine. That God is the author and cause of sinne, the procurer, and intiser, comaunder and worker, and that the adul­terie of Dauid, and the treason of Iudas, was as well the worke of God, as the con­uersion of saint Paule. And that man hath noe free will: with manny such horrible blasphemies to tedious for me to repeate, and irksome for anny Christian to heare. Soe as by these wicked paradoxes, it must followe, that God is turned to be a di­uill, and that he is most vniuste to con­demne men for the offenses which they cannot shunne, hauinge noe free will to auoide them, nor noe force to resiste God, the worker, counceller, and intiser to sinne.

That noe iott or sillable of Christian religion, ought to be counted a thinge indifferent or of smale moment, and that whosoeuer doth not agree with the Catholique Church in all pointes of beleefe, cannot be saued. CHAPTER III.

1. S. Thomas saith, that whosoe­uer doth err in one article,S. Thom. 2 2. q. 5.3. he hath noe faith of the rest: for as saint Vincentius Ferar. saith, vertue hath noe more fondations then one, and the same is indiuisible, which is the di­uine trueth, which cannot be deceaued, nor deceaue: and soe whosoeuer doubteth in one, hath noe foundation of the reste For if a rocke should fall, vppon which there should be 12. chambers, all those chambers would fall also: euen soe the protestants in the beginninge fell from the church, which is the rocke vppon which Christe builded these 12. chambers, I meane the twelue ar­ticles of our beleefe, soe once they fallinge from the church, they fell from these 12. ar­ticles; and came vnto vs, in spiritu erroris & mendacij, in the spirite of error and lienge. This Martin Luther said of the Zuinglians.Luth. dia­log. 6. c. 11 In vaine (saith he) they beleeue in God, the father, the sonne, and the holie ghoast, and all the rest, because they denie this one [Page 460] article. Hoc est corpus meum: this is my bodi [...]

2. For this cause Iconoclasters or Image [...] breakers are auncient heretiques, becaus [...] they denie that article of the catholique church of the reuerencinge of sacred ima­ges. How many of al estates, prelates, nobles and common people, suffred eyther death or banishmente in the time of the Em­perors that were image breakers? for they considered that whosoeuer obserueth all the lawe, and offendeth in one, is guilty of all the reste. The trewe mother of the child would haue noe diuision thereof. Nonne isti (saith saint Augustine) quos v [...] ­catis haeretici, doe not these which you call heretiques, confesse the same trinitie, be­leue also in Christe, and yet they were cal­led auncient heretiques, whose heresies were knowen and nowe altogether extin­guished through their absurdities.Aug. lib. 2 de trinit. cap. 17. Hoc qui credunt (saith he) lib. 2. nectu in catholica fide, sed in schismate aliquo aut haeresi credunt, who­soeuer beleeueth all articles of the creede and otherwise remaininge in any scisme and heresie, cannot be in the catholique faith. The Arrians denied but one letter in the creede,Zozo. li. 3. cap. 17. Theod. l. 2 cap. 18. & 21. and yet saint Ierom saith, that if the church had not resisted the Emperor Valen [...] which did fauour the Arrians, touchinge that letter which was Omusion, in steed of Omision, Christendome (saith he) would haue bene in great danger.

[Page 461]3. When the prefect of the Arrian Empe­ror Valens,In vit. Ba­sil. Naz. orat 20. in laudem Basilij. dealt with saint Basil that he should not be soe obstinate or wilfull in his opinions, but that he should conforme him­selfe to the Emperor and liue in his fauour, he answered; that such as are fedd with the daintie feastes of holy scriptures, they would suffer all kinde of tormentes rather then any iott, sillable or letter should be chaun­ged. And as for the Emperors frindshipp, he did esteeme it well, soe that it were not a­gainst pietie and religion.Rom. 12. S. Chrisostome vppon that place of saint Paule. Hauinge peace with euerie bodie. Wee ought not to pre­ferr (saith he) peace before godes trueth, when the same is in danger, but rather to offer our liues for the defence thereof. Soe as yow see that the Arrians were condem­ned for heretiques for one letter, beinge in all other pointes catholiques, but the pro­testantes haue raised from hell all the here­sies that euer were, for noe heretiques al­moste that euer were, but kept ecclesiastical seruice and ceremonies like the catholiques, but the protestants haue taken away all: therfore they should not bragge that their religion is agreable to the word of God, or the Romish church, or that the Romish church, or anny member thereof, should ioyne with them therein.

That the newe Religion, for that it takes away all religion, is worse then that of the Turckes and Gentiles. CHAPTER IV.

Stur. de rat▪ con­cordiae in­ [...]und [...].1. STurmius a protestant wryter sayeth, that Lutherans and Cal­uinistes do destroye and take a­way the cheefeste articles of Christian reli­gion, and the fondation of our faith. Which thus is proued to be true; That religion is beste, which thinckes of God most reue­rentlie, and of their neighbours most cha­ritably: but the Turcks and Gentiles doe farr excel the new religion in worshippinge God and helpinge their neighbors: ther­fore it must needes be better, then the new. Cicero sayeth,Cicero lib. 2. de di­uinitate. that God is a certaine excel­lent and eternall nature, and that the order of ecclesiasticall thinges, is the beawtie of the world: who although they did speake of manny godes,Instit. de monarchia Dei lib. 3. cap. 1. yet they affirme Iupiter to be the father of all the reste, and saie that they did worshipp but one God, and the reste of the godes as the ministers of one God, as Iustinus martyr said, and Plato saith.Plato de repub. dia­logo 2. in fine. Deus qui bonus est, malorum causa nonest; God which is good, is not the cause of euills: and in another place he saith, God is not vniust, but most iust. But the new religion doth say [Page 453] (in the chapter aboue recited) that God is the cause of all mischeefe and wickednes: by which wicked assertion they make him a deuill.

2. All philosophers did referre all the in­ferior motions, to a certaine supreame mo­tiue, by the consideration whereof, they found a certaine supreame mouer, and a cer­taine euerlastinge cause, which is the center of begininge, and principle of all thinges, vnto whome all thinges are subordinated. The Turcks saie, that God is immutable, mercifull, pittifull, one onlie, who giues e­uerie man according to his worckes, reward to the good, and tormentes to the badde, and soe they call God, la, Ila, Mahomet resulā God, God aboue, and Mahomet his pro­phet. But the new religion doth say he gi­ues noe reward to the good, nor tormentes to the badd, soe that he hath any iott of faith with him, and the more wicked a man is,Lutherus. the neerer he is to Gods fauour. The Turcks doe beleue that it is possible to keepe godes lawes, but the newe religion doth say it is impossible, and that heauen is giuen to those that haue any faith, without anny respect to works or mans endeuour. The Turcks also affirme, that Christe ascended vnto heauen in his fleashe, and sitteth in the presence of God. The Turckes Alcoran saies, that Iesus Christe was the sonne of the Virgin Marie, was inspired by God, [Page 464] that he was the worde, the spiritte, the wis­dome, and the minde of God the father, and that he was the Messias, and the Prince that was promised vnto the Iewes.Thene. l. 6. cap. 4. Alcoran. Azoar. 2.20. Azoar. 31. Also they say, that the spiritt of God did enter into Marie, and that Iesus was begotten of her, shee beinge a moste pure Virgine. That God did indue her soule, with greater grace and vertue, then the soule of anny that was, and that of all men and women shee was the best, the purest, and the godliest, and that of all the children of Adam, none was vnspotted and vndefiled by Sathan but Marie and her child. Azoar. 3.76. The new religion beleeues of her noe such matter, and compares her with their owne mothers and some of them calle her, a saffron bagg.

3. Vnder the dominion of the Turcks, the christians are permitted without anny restraint, to exercise all the rites and exer­cises of christian religion: not soe vnder princes of the new religion, who are grea­ter persecutors of the catholique christian religion, then anny Turcks, Iewes, Gen­tiles or pagans that euer were. In Constan­tinople there are many monasteries stan­ding, and replenished with religious people, in Grecia and other of the Turcks Domi­nions, are at this day many degrees, orders, and ecclesiasticall dignities of the church, and christian pastors, as Patriarches, Metro­pilitans, Archbishoppes, Bishopps, and [Page 465] Priests, vnto all which it is lawfull to con­secrate, to say Masse, and Mouncks, Deacons and Subdeacons, doe minister at the Alter. There are all also other officers which they call Agnests, which doe read vppon son­dayes the epistles. There are also Archiman­critae, that is to say, the Fathers of Moncks. These Patriarches are chosen by Metropo­litans, Archbishopps and Bishopps, and are confirmed by the cheefe Bassa the kinges [...]iccar: the next vnto these, are the Metro­politans, the cheefest of them, is the Me­tropolitan of Thessalonica, which hath vn­der him 10. Bishopps, the Metropolitan of Athens, hath vnder him 6. Bishopps. In that cittie of Athens, were seene in a publique profession together 250. priests, there is a Metropolitan of Mitelin, but he hath no Bishopps vnder him. The Metropolitan of Chalcedon hath vnder him 60. priests. There is a Metropolitan of Nyce, but he hath noe Bishoppe; The Metropolitan of Ephesus, hath hnder him 50. churches. The Metro­politan of Philipen, hath 150. Antioch 40. Churches, Smyrnensis 150. and Corinth, with other Metropolitans 6.

4. All doe agree with the Catholique religion in euerie pointe, exceptinge 3. or 4. errors of the Greeks. This is knowen by the censure that Ieremie the Patriarche hath giuen of the protestant religion, which was sent by him thē into Germanie, who sought [Page 466] an vnion betwixt them and the Greeke church, seeinge they forsooke the Latine church, or rather God, and the Latine haue forsaken them; but the said Patriarche did abhor, and refuse an vnion with them, and said there was asmuch difference betwixt them, as betwixt heauen and hell. You may read more of this matter in Michell ab Iselt Anno 1580.Surius hist. ibid. Also the Patriarch of Philadel­pha called Gabriell, did write vnto Marti­nus Crusius a Lutheran of this matter, re­questinge him neuer to trouble him, tou­chinge either, vnion or confirmation of his doctrine.

5. To cōclud this matter, if Turkes, Iewes, and Gentiles, thincke more reuerently of God the Father,D. Tho. 2.2. q. 10. art. 6. Tit. 4. of Christ Iesus his sonne, and of his blessed mother, yea and do shew more fauor to christians, then those of the new religion doe, I must thincke and con­ceaue a better opinion of Turckes then of these new vpstarts, for S. Thomas saith, that heresie is a greater sinne, thē paganisme and Iudaisme: for althoughe infidels denye more articles of faith then heretiques, yet because heretiques do persecute the church with greater malice then the other, and the greater malice argueth the greater sin­ne, therfore heretiques are the greater sinners. For as saint Paule saith, an he­reticall man is damned by his owne proper iudgment: therfore I leaue the conclusion to the consideration of the reader.

An answer vnto Protestants, barkinge against the religious institutions of holy Orders, saying that religious vocations were not in­stituted by our Sauiour. CHAPTER I.

1. IF humane nature had conti­nued in that blessed perfection of originall integrity, in which it was created, there would not be required (that grace excepted which in the beginning was infused and superad­ded vnto it) so many other graces and helpes, preueniēt & subsequent, exciting her slacknes and brackwardnes, and expelling her corrupt inclination and propension to sensuality, to corruptible, base, and vile crea­tures. Wherfore the creator and protector of man whose nature is goodnes, whose pro­per worke is mercy (as S. Leo saith) doth neuer cease or desiste from giuinge of all hel­pes and meanes to repaire and redresse this humane imbecillitie, by proposing and in­timating all such sufficient motiues to wor­ke our saluation withall, conuincing our negligence and vnprouident carelesnes, if wee will imbrace and put the same in due execution: so as for curing and healing the contagious maladies and restles diseases [Page 468] contracted and engendred by originall and capitall sinne, he instituted the Sacramente of Baptisme, and also for cleansinge and pur­ginge vs from actuall and personall comit­ted after Baptisme, he hath ordained and deuised other Sacramentes, either to be sup­ported by them that wee should not fall, or to be raised vp againe and releiued, if wee were fallen.

2. Amongst all conuenient meanes or­deined, either for reforming our said vicious inclination, or increasing our perfectiō, none are so certaine, or so secure as the religious state, the assured sanctuary and common support of all Christians, and specially of such as are plunged and perplexed, with the continuall fluxe and reflux of humane frailtie, and Adams agony; For besides so many euident testimonies of Gods parti­cular fauour and spirituall consolation that he doth bestowe on it, to take away the oc­casion of sinne, who euer liued more ver­tuously or more religiously then those that were retired & sequestred from the daun­gerous occasions thereof, & the alluring in­ducementes of the vanities of this world? Elongaui fugiens & mansi in solitudine, I fled retiring my selfe, and remained alone vid. from such as by their importunate and allu­ring conuersation of filthy concupiscence, sought to bringe me to confusion.

3. It is said in the person of a religious [Page 469] man exempted and freed from all seculer designementes. Audiuimus eum in Euphrata, I haue heard him at the pleasant riuer of Eu­phrata, that springeth out of paradise, I haue founde him in the fertile feildes amids the woods. Not in the pallace of King Pharao, but in the wildernes, the Angells appeared vnto Moises, wherefore in the desert he re­ceaued the deuine lawes with many other spirituall consolations. S. Iohn Baptist, least his blessed conuersation should be defiled and prophaned, with the idle and loose cōmunication of his kinsmen, fled into the wildernes. When God through speciall fa­uour appeared vnto Abraham, and would recapitulate certaine great and hidden miste­ries vnto him, he said these wordes. Departe from your natiue country, and your carnall freindes, and goe a farr off. It is said vnto the spouse of Christe. Obliuiscere populum tuum, & domum patris tui. Gen. 12. Take no care of thine owne kindred, and remember not thy fathers house. The Apostle after he became the seruant of Christe. Non acquieuit carni & sanguini, did bid adieu to flesh and bloud. Elias and Mary Magdalen in the wildernes, were dreadfull vnto the deuills, gratefull vnto the Angells, acceptable vnto God, and famous to the world.

4. Did not Elias resemble the state of a religious person, who was without wife, without children, without family, allwaies [Page 470] liuinge chaste and continente, being in that pouerty, as he is described with hairy skin­nes, and as it were begging his bread of a poore widdow,4. Reg. 1. somtimes receiuing it from a crowe?3. King. 17 3. Reg. 19 Did not Elizeus, giuing ouer his landes and chattells, & forsaking parentes, house and home, giue good example of a re­ligious state, followe that perfection, and accomplishe that votary life. Wherefore S. Hierom calls them monckes of the ould tes­tament;Hier. ep. 4 Epist. 15. in which number he reckoneth himselfe, saying. Our prince Elias, or leader Elizeus, our captaines, the children of the prophets also in the said ould law were the Nazarites,Num. 6. dedicated to the seruice of God, so as saint Basill, calleth the religious people of the ould testament Nazarites,Nazianz. oratione in laudem Basilij. which by solemne vowe consecrated themselues wholy to this religious profession: they refrained from wine, and from any thinge that might distemper their mindes, that so wee likewise should not only abstaine from sinne, but also from all the prouoca­tions and inducementes of the same; neither from man, or by man did it come, but from the sonne of God,VValdēs. de sacra­ment. tit. 9 cap. 33. Clito. l. 3. cap. 9. Greg. 2. di [...]l. cap. 8 in which are all the trea­sures of wisedome and knowledge, as all holy fathers doe witnes, and especially Tho­mas Waldensis against Iohn Wickliffe, Cli­toueus against Luther and other heretiques of his time. S. Gregory against Florineus, which most sharpely persecuted S. Benedict [Page 471] and his holy order.

5. What more euident proofe or conuin­cing reasons can we haue, then our sauiours owne wordes? for the religious state consisteth of three vowes, I meane perpe­tuall chastity, voluntarie, pouertie, and constant and perfect obediēce, which Christ ordayned against the three maladies of our soule, which is concupiscēce of the eye, con­cupiscence of the flesh and pride of life;Matt. 29. tou­chinge the first, he saith, there are Eunuches which haue gelded themselues from the be­ginning from the kingdome of heauen, mea­ning therby that such people by their so­lemne vowe of religious chastitie, and of inuincible and vowed continencie, did cutt away all liberty and occasion of wedlocke, and vnchaste desires of fleshly allurementes. Of pouerty he said in plaine tearmes;Luc. 14. vnlesse one will renounce all that he possesseth, he cannot be my disciple.Luc. 10. In another place he forbiddeth the Apostles to carry either goulde or siluer, scrippe or purse.Luc. 9. Of obe­dience he saith. He that listeth to come to follow after me, let him deny himselfe, take vp his crosse and follow me. By this abnegation and deniall of himselfe, the holy doctors haue euer vnderstood the vow of obedience, as may appeare plainly by the counsell of Zenon;Conc. zen. decre. all which three vo­wes our Sauiour counselled, which are called euangelicall councells, and so they are [Page 472] recorded by the Euangelistes,Matt. 19. Mar. 10. Luc. 18. as may ap­peare by the younge man that sought our Sauiours counsell for the purchasing of life euerlasting, who neuerthelesse from his childehood kept the commaundementes, yet he counselled him, if he would be per­fecte, to goe and sell all that he had, to giue the same to the poore, and to follow him, and he should haue greate treasure in hea­uen. For by selling all his goods,Matt. 19. he should make himselfe incapable to demaunde them againe: & by following of him doth plainly signifie other euangelicall counsailes, espe­cially that of obedience, which counsell, being vnaduisedly reiected of the young man, was embraced of the Apostles, for S. Peter in the name of them all saith, wee forsooke all thinges; by which wordes saint Hierome prooued against Iouinian,Iere. lib. 1. in Iouin. S. Tho. 2. [...] opus. 88. ar. 4. ad 3. Aug. 17. de ciuit. 4. that the Apostles being after admitted to the Apo­stolique dignitie, were continente and chaste without exercising coniugall society; so saint Thomas and sainct Augustine saie, that the Apostles obliged themselues by vowe, to follow this estate of perfection, when by forsakinge all thinges they fol­lowed Christe.

That the Apostles and their followers in the primatiue church, followed this estate of perfection. CHAPTER II.

1. WEe reade in the actes,Act. 5. Act. 2. v. 44. that all thinges amongst the Christiās were comon, & whatsoeuer lāds, houses, chattels, or moo­veables they had, all was sould and the price thereof brought before the Apostles. And this they did as they were obliged by [...]owe, and as votaries they accomplished the same as saint Hierome expoundeth (re­lated by Platus, de bono statu religiosi) vpon that place of the Actes, where Ananias with Saphira was stroken dead by S. Peter for reseruing to himselfe parte of his goodes which he had gotten for the land he sould.Act. 5. For you (said he) did not lye to man but to God: but had not he promised the same, he should not haue bin taxed with that impu­ [...]ation of a ly against the holy ghoste, nor so sore a punishment would haue bin inflicted vpon him, had it not bin in his free choise to bringe the valew and price of all his goo­des vnto the Apostles; And S. Hierom saith,Act. 2. that the state of the Christians in the be­ginninge, was like vnto that of the Monks in his owne tyme, in such sor [...]e that none [Page 474] had any propriety of goods, none rich or poore amoungst them,In descrip­tione Ec­clesiae a­pud Phi­lonem. Act. 2. theire patrimonie was equally distributed, euerie man recei­uinge an equall portion: they imployed their study and their tyme in prayers, psal­mes, reading and other religious exercises, as S. Luke and Phylo doe reporte.

Cass. 2. lib. cap. 5. & col. 18. c. 52. Cassianus testifieth that this religious discipline of monasteries and conuentes, was not only begunne by the Apostles, but also was much increased and augmented by them, and much more by their immediate and next successors, men and weomen were disioined and sequestred one from a­nother, absteining from wedlocke, commu­nication of flesh and bloud, and from all idle and friuolous conuersation of worldly vanities. And therefore for solitarines they were called Monkes; and for communitie of all thinges amongst themselues, they were called Cenobit [...].Hier. in vita Mar. This religiouse dis­cipline and strict profession, was first prac­tised by saint Marke the Euangeliste, as S. Hierom & Cassianus doe auouch, for not only at Hierusalem and Alexandria this or­der was established, but in other partes of the world, as in Ethiopia the daughter of the Kinge there, was consecrated vnto God by saint Mathew the Apostle, holy Thecla by saint Paul in Grecia, Domitilla by saint Clement at Rome, in Fraunce saint Martha the good hostesse of our Sauiour erected a [Page 475] monasterie by Marcells in a place very re­mote, where she with other religious weo­men liued most vertuously.

3.Dionys. de Eccles. Hier. c. 10 in descrip. Eccles. in vita Mar. Dionysius Areopagita saint Paules disciple, declareth at large, not only their increase in his owne time, but also of their profession, ceremonies, and honour they ha [...] in the world. Philo the Iew, which spake with saint Peter at Rome, did write a booke in the commendacion of the profes­sors of this religious profession, thereby to extoll his owne nation for that they were so vertuously addicted:Euseb. 1. Eccl. hist. cap. 17. Tert. de veland. virg. [...]0. q. 1. ca. virginis. Eusebius allso allead­geth Philo, and largely setteth downe his wordes to this purpose. Tertullian wrote a booke of the vailing or mourninge of Vir­gins. So wee read a decree of Pius the first Pope of that name, being set foorth Anno 147. of the order in consecrating of virgins, which order or ceremonies, saint Ambrose and saint Eusebius sett downe.Lib. de inst virg c. 17. Euse. c. 4. Also Iustinus martyr Apologetico 2. pro christianis, Cle­mens Alexandrinus ad stromatum 2. Ignatius disciple to saint Iohn the Euangelist ad Tar [...]enses. S. Cipr. lib. 1. epist. 11. and Orige­nes Homil. 17. S. in Luke, doe write of the or­der and consecration of Virgins.Ruff. l. 10. hist. Theod. l. 1 cap. 18. Ruffinus and Theodoretus doe write when S. Hele­na went to Hierusalem to finde out the crosse of Christe, that then she founde virgins there dedicated to God; and all auncient writers that euer wrote were not [Page 476] forgettfull of virgins, vowes, and votaries, with which the Churche of Christ florished in all ages.

Of the increase of religious orders, and how the same continued from time to time vntill our dayes. CHAPTER III.

1. THe church of Christe hauing no intermission or time of brea­thinge from the cruell and ter­rible stormes of bloody perse­cuting tirantes for the space of 300. yeares, when all the princes of this world com­plotted, all deuised pollicies, extended their force, exercised theire bloody imbruementes to destroy her, no prince or monarche being a christian vntill Constantine the greate, a­bout the yeare of our Lord 305. became a christian, at which tyme the church florished in great peace and prosperity. This religiouse institution of Virgins, increased also by the great saint Antony the Moncke of Egipt, commonly so called for his great sanctity, austerity of life, contempt of the world, mortification of his carcase, hatred of him­selfe, and inflamed charity towardes God; and althoughe wee reade there were reli­gious places wherein this religiouse pro­fession was exercised,Athan in vita An­thonij. yet as saint Athana­sius [Page 477] writeth, he was the first that reduced and trained them to the order of monas­ticall rules and discipline, instructing them with the rudimentes of this spirituall war­fare, and that vnder the gouernment and lea­ding of others, from whome like the in­dustrious Bee, he collected certaine spirituall honie, as well for his owne education, as for the instruction of others, his resplen­dent sanctity being a shining light in the whole world: by his blessed examples all the desertes of Armenia, Scithia, Nitia, and both Thebaidas were replenished with mo­nasteries, all which were directed by the prouident care and wisdome of the said S. Antony, being as it were their father gene­rall, whome others imitated and followed, as S. Hillarion who was another S. Antony, who founded first monasteries in Palestine as S. Hierom saith. Our Lord Iesus hath old S. Antony in Egipt, he hath younge Hilarion in Palestine, and so others fol­lowed his steps, and many monasteries learned from his, the precepts of a celestiall life.

2. In the same tyme also S. Basill the great (so called also for his great learninge and sanctity) instituted in Greece monas­ticall order and discipline, who in a certaine epistle writeth thus; Wee are accused (saith hee) that we cause men to exercise piety, to forsake the world and all temporall cares, [Page 478] which our Lord compared to thornes which hinder the fertility of Gods worde, for such people doe carry the mortification of Iesus in their bodies, and carringe their crosse, they followe Christe. I heare (saith he) that in Egipt there be some that doe imbrace this vertue, and perhaps in Pales­ [...]ine there be some that follow this euange­licall life. I heare also that in Mesopotania there are blessed and perfect people, but wee are boyes in cōparison of such as be perfect: so that S. Basill both augmented and direc­ted this reguler life, according to order and rules; for first of all he established most holy lawes, that should confirme this holy insti­tution, he also determined a tyme of triall, which being expired, euery one was bound to accomplish his vowe. Of whom Naziazē saith, he was the first, not only for his owne good, but for the good and spirituall con­solation of other that founded monasteries, and reduced the old obseruation and cere­monies of the old monkes, into a certaine forme and order more agreable to religion.

3. S. Augustine writeth, that he saw at Millan a monastery mainteined by S. Am­brose;August 8. conf. cap. 6 and saint Augustine himselfe as Possi­donius declareth, founded monasteries for men and weomen in Africke: the same also writeth S. Antoninus,Antonin. 3. tit. 24. c. 14. that before saint Au­gustine was annointed Bishop, he erected a monastery in a wood neere Hippo, which [Page 479] as well in his life tyme, as also after his death was much increased, by whose blessed pro­pagation and budding ofspringe out of the con [...]erminat citties, others retired themsel­ues vnto that deuout and safe sanctuary, but certaine yeares after saint Augustines death, by the irruption of the Barbarians, they were cast downe and dispersed, some came to Italy, some to other places, which before liued in the wildernes as Ermits, and were reduced afterwardes to liue in monas­teries and conuentes in citties by Innocen­tius the 4. Pope of that name 1243. that by their religious examples their neighbours might be edified and instructed.

4. S. Benedict who flying the world and li­uing in the wildernes instituted his ordre in Moūt Cassin anno 520. in ashort tyme made 12. monasteries, and brought colonies into France by Maurus, into Cicilia by Placidus, into other places by others: more of him is related by saint Gregory the great.Greg. 2. dia. cap. 3. & 36. Frō this religious order many other families sprōge, the first was that of Cluny, which about an­no 923. tooke his name of Odō Abot of Clu­nie, who being a moste learned & religious man, reformed this order, & being through antiquity and other causes slackned, was by him reduced to his former sanctity, whose religiouse example, was imbraced and followed by other Abotes in Italy, Spaine, Germany, and England, euery one [Page 480] casting and laying downe a certaine proiect for this reformation, and vsing all possible meanes, crauing herein the authority of the Popes, which they obteined for the re­nuinge and obseruinge the said auncient dis­cipline.

5. Next him followed Romualdus, who laboured and accomplished this reformation in the yeare of our Lord God 1000. whose family are called those of Camulduensis, which florished in all examples of sanctity and perfection of life, and so mooued all places of the world where they were to fol­low their blessed and rare institution.

6. Next him succeded those of Valle Vmbrosia by one Gualbertus, this man was so infestuous and offensiue to a certaine per­son for murthering his brother, that he neuer omitted the pursute of him, vntill he tooke him, who neuertheles for that he prostra­ted himselfe at his feete, and asked pardon and mercy of him for the passion of Christe (whose feast at that very season was so­lemnized by the christians) did remitt vnto him that trespas, and did him no harme, in so much that former malice and rancor was turned to loue and charity. Whereupon the said Gualbertus, went to the next church and praied before the Image of the crucifixe, which bowed its head vnto him, as if the said Image would imbrace him; after which tyme he was so inflamed and enkin­dled [Page 481] with the loue of that religious and contemplatiue life, that in that very place of the Vale of Vmbrosia, he determined to put [...]is religious purpose in due execution, which afterwardes increased by many that followed him.

7. And What family in the world more fa­mous for the like sanctity, then those of Cister? which in the yeare of our Lord 1098 [...]ad their beginninge and ofspringe, in the tyme of Henry the 4. Emperor, and Philip the first king of France, by one Robert which was prefect of the abbie of Mollissmē, who for that he saw the Monckes through great riches, and other worldly allurementes de­generate from their first rule and institu­tion, departed witht wentie one of such as were more perfect then the rest into Bur­gundy, where in a certaine desert called Cister he fixed his aboad, and so sequestred, [...]e liued most religiously; but the Monkes being mooued with pennaunce, reques­ted his returning againe vnto them, & pro­mised vnto him to be reformed, and reclai­med; he therefore hauing placed in his rome one Stephen, returned to his former monas­tery. But Cisters was 15. yeres afterwardes confirmed in sanctity and increased with monasteries by saint Bernard, who entred into the same with 30. fellowes and 3. of his brethren, who increased in estimation, & credit both with God & men, wherupon [Page 482] in a shorte time was builded for him 160. monasteries, and all this familie sprunge out of the institution of S. Benedict.

8. About that time also, being 16. yea­res before the institution of saint Bernard, begāne the order of the Carthusiās through the strange and dolefull example of a great doctor of Parris, who being by the com­mon opinion of all men, counted a verie good and honest man, yet after his death at his exequie and funerall, in the open assem­blie he said the first time, that he was accu­sed; the second time he said, he was iudged; and laste of all that he was condemned: at which dreadfull voice one Bruno, an emi­nent and learned Doctor of Parris being present, was so amazed and terrified, that turning himselfe to some that were with him, he said, who can be saued vnles he doe forsake the whole world? Wherfore he fled presently into the desertes neere to the cittie of Gratianople in Fraunce, and there liued solitarie. And that his said pur­pose was acceptable vnto God, it was re­uealed in sleepe to one Hugo Bishoppe of that diocese, that God descended into those desertes, that he made a worthy pal­lace to himselfe, that 7. starres lifted vpp themselues being of wonderfull splendor like a crowne aboue the earth, the one dif­ferent from the other.

9. After this the order of Carmelites [Page 483] was reuiued by Albert Patriarche of Hie­rusalem,VVald de sacrament. tit. 9. c. 84 which as Thomas Waldensis wri­teth beganne in Mount Carmele, in the first church that was dedicated to the blessed Virgin Mary in the Apostles tyme, but dis­continued by the inuasion of the Sarazins into Palestine, wher before their comming, this order florished with multitude of sain­tes and holy people. After this time fol­lowed the holie orders of saint Frauncis, saint Dominique, and saint Celestine, the former, I meane saint Frauncis, was confir­med by Innocentius the 3. 1202. S. Domi­nique who was first a cannon regular in the churche of Oxman in Biscaia, hauing im­ployed his learning and his trauelles for the space of 20. yeares at Tolosa in Fraunce against the heretiques, by the consent of certaine of his fellow laborers instituted his order, stiled the order of preachers, which was approued and allowed by the said In­nocentius the 3. in the time of the generall councell of Lateran, and afterwardes con­firmed by Honorius the 3. 1206.

10. The order of saint Celestine, be­ganne by one Petrus Moromus, who li­ued in the wildernes with great example of holines of life and multitude of miracles, which was approued by saint Gregory the 10. in the generall counsell of Lions 1274. And it is called the order of Celestine, for that the said Peter beng the author ther­of, [Page 484] was made Pope afterwardes, and called by the name of Celestine the 5.

11. The order of Obseruants beganne in the time of Fredericke the 2. Emperor, who was a great enemie to the Pope and church, and spoiled all the territories thereof, they dedicated themselues to the seruice of the blessed Virgin, and being in number 7. verie noble and welthy men, went into th [...] wil­dernesse, and there liued remoued from all the enticementes and inducementes of mis­cheife, which was the occasion that others also forsooke the vanities of the world. Many o [...] godly people in all ages and countries▪ haue bene by a speciall fauor of God, raised vp to knocke the hammers of pennance at our slumbring and lumpish hartes, oppressed with dead sleepe and Le­thargie, to sounde the trumpet of Gods wrath in his church, to awake rechles and forgettfull soules out of the slumbring dreames of fleshly concupiscence, crying & repeating to the carelesse children of Adam our sauiours heauie and dreadfull voice, vnles yee repent, you shall euerie one perish.

That preestes in the primatiue church, euen from the Apostles time, were religiouse and ob­serued religious order of life. CHAPTER IV.

1. SEing that religion consisteth of the foresaid three vowes, o­bedience, chastity and pouer­ty, and that the Apostles and their successors haue accomplished and per­formed them, they were religious and ob­serued a religious life: for when the preistes receaued holy orders, they promised perpe­tuall chastity, and if any of them had wi­ues, by the example of the Apostles, they willingly of their owne accorde refrained from the vse of wedlocke. They obliged themselues also to cannonicall obedience, as S [...]lpitius writeth of saint Martin, whome saint Hillary sollicited that he should be made preiste by himselfe, and whome for his great vertue he loued, for that in recea­uing holy orders of him, he would be obli­ged to stay with him and render to him o­bedience. S. Gregory also declareth,4. Epi. 74 that it was the custome of Rome, that no preist could deaparte from thence that receaued ther holy orders. Cōcerning pouerty, which is the third, the preistes in old tyme im­braced the same, in so much as when they [Page 486] were made priestes they made a resignation of all they had, whether it was patrimony, or anny other worldly substance, which S. Hierome declared saying, that this was the cause why the preistes were shauen, that it should signifie a cuting off and forsaking of all temporall wealth.Lib. de vi­ta contē ­platiua cap. 9. Prosper confirmeth the same, saying it is expedient and meete for the acquiring of perfection, to despise his proper goodes, and to be contented with the goods of the church, for the goods thereof are not proper but common; and so he brought examples of saint Paulinus and S. Hillarius, who when they were made preistes and Bishops, they sould their patri­mony, and gaue the price thereof to the poore, and were diligent administrators of the patrimony of the church,Epist. ad clerum Hierosoli­mitanum. distributing to each one proportionably according to his degree and necessity. S. Clement wri­teth that the common life was requisite and to be followed of those that addicted and yeelded themselues wholy to the seruice of God and to the imitation of the Apostles: the like obseruation of life saint Gregory the greate wished saint Augustine to institute, amongst the cleargy of england. The same is also confirmed by the decree of Eugenius the 2. and Vrban Pope, in his epistle to all the cleargy.

2. Of this grew the Canons regulars, which life began in the Apostles days, and [Page 487] afterwardes was renewed and restored by by saint Augustine, as Possidonius writeth,Possid. in vita [...]. Aug. that he had a monasterie within the church, in the which nothing was propre, but all was common; But after that saint Augu­stine was deade, and Hippo of which he was Bishoppe being destroyed and ransac­ked by the Vandales, Gelasius a holy man of that institution, with some others came into Italy, & being made Pope, the rest that were with him liued most regulary in a mo­nestary that was founded by them nere to the church of Lateran, which continued 800. yeares, vntill afterwardes thinges that were common were made proper, euery one hauing a portion assigned vnto him. Of this order of Canon regulars, was saint Patricke the Apostle of Ireland, and also saint Dominicke, before he instituted his or­der. In the primatiue church all preistes ob­serued this religious community, and espe­cially such as dwelling in citties and great townes had any charge in them, as wee may read in saint Augustine, but such as were or­deined to be incumbentes in the country,Aug. ser. 1 resertur. 12. q. 2. in respect of seuerall parish churches, and se­uerall distinct incumbencies, were permit­ted to haue seuerall prouisions and distinct benefices, and as the christians encreased, so their pastors and preistes increased also: the spirituall want of the christians, the ma­iestie of God, and the dignity of the church [Page 488] requiring and exacting many seruantes to serue the one, and many pastors and preistes to serue the other, in the multitude whereof, it were very hard to preserue and continew the splendor and sincerity of the former fer­uor and charity of that heroicall age, which had as it were the florishinge springe, and the first fruictes of the holy Ghost, and therefore the prime and the cheefest season of holines and religion: Of whose blessed vigor of piety, the lesse wee sauor by tract of tyme, the more our owne proper loue increaseth, and the loue of God decreaseth.

3. But in all ages God sendeth some to reforme the auncient discipline, and to re­uiue the languished vigor therof, not only in themselues but in others, especially in this so generall a corruption, not only of nature, but also of manners, of religion and lawes, of ciuill honesty and religious pie­tie, as Ignatius Loiola 1540. began his re­formation of the clergy, and by the institu­tion of his order confirmed by Paule the 3. Pope, renued the old discipline by reducing his order and institution therunto. It is also a matter of no lesse consideration then the former,The foun­der of the order of the Socie­tie of Ie­sus. that in one night he was borne in the house of Loyola nere the towne of Bergara in Ipulcha a prouince betwixt Bis­caie, and the kingdome of Nauarre, and Luther was borne in Saxony in a towne nere Wittenberge called Ilesby 1483.Surius. vpon [Page 489] S. Martins daye. Both of them employed theire wittes at one time, the one to bring all religion and ecclesiasticall order to vtter confusion and miserable desolation: the o­ther to restore the same to the auntient per­fection thereof; the one of a religious man became an Apostate, of a continent became lecherous, of a saint became a diuell: the o­ther of a seculer became religious, of a souldier became a saint, of a man became an Angell. And as at one time and in one night, S Augustine was borne in Africke, and Pe­lagius the heretique was borne in Englan­de, and as Pelagius intended to ouerthrow the church with his peruerse heresie, and S. Augustine laboured to restore the same by his founde doctrine; so the blessed Ignatius with his religious & blessed family, labored to destroy the darnell and cockell of heresy, which Luther, Caluin and all their most wicked and blasphemous sectaries, haue sowen in the feild of our Lord which is the Catholique Church.

4. Others after him were made instru­mentes to reforme the slacknes and desola­tion of the clergy, as Phillip Nereias, and other godly people at Rome and els where in our owne dayes, and haue also cast their beames into other kingdomes, especially Italy, Fraunce and Spaine. Seing that God can neuer be glorified in this world but by his church, nor his church can neuer be man­teyned [Page 490] but by sacrifice and sacramentes, nor sacraments can be offered or done but by pristes, for the which they are ordeyned and instituted cheifly and principally. And who­soeuer goeth about to take away preisthood, taketh away both sacrifice, sacraments, reli­gion, church, and consequently robs God of his honour, spoiles him of his glory, and depriues Christians of theire knowledge & loue of him.

5. This preist-hoode is deuided into two orders, the one speculatiue, and the o­ther practicall; and as Christe was intertey­ned by two deuout sisters, Mary & Martha, so he is also continually serued in his church by two religious orders, which Mary re­presented. I meane the speculatiue, and the order of the cleargy which Martha signi­fied;Ambros. epist. 25. This saint Ambrose declareth saying. Who can be ignorant that in the church of God there are two excellencies, the one is the office of the Clergy, the other the insti­tution of Monkes, the one to be exercised and practised amongst men, the other to be trained vp and accustomed to abstinence & patience, the one to be represented on the theater, the other to be hidden in a corner, the one to be a spectacle to the world, the other to be kept in secret. And therefore that worthy champion of our Lord saith, spectaculum facti sumus Deo, angelis & homi­nibus. Wee are become a spectacle to God, [Page 491] to Angells, and to men: the one fighteth against the confusion of the world, the o­ther against the allurementes of the flesh, the one more profitable for his neighbor, the other more perfect for himselfe, both of them denie themselues, that they may serue Christe perfectly, because to men of perfec­tion it is said, whosoeuer will come after me, let him deny himselfe and follow me; the one doth strugle with the world, the other wrestleth with the deuill: the one ouerco­meth the baites of the world, the other flies from them, vnto whome the world is crucified, and he vnto the world: the one hath greater tentation and greater victory, the other lesse daunger and greater secury: thus farre saint Ambrose, by which you may perceiue the state of those that liue in Clois­ters and Monasteries and Monkes Friers, and such as liue abroade in the world, in continuall feare and manifest daungers, in which many are, fallen, and many others are vpholden.

Of the multitude of religious persons. CHAPTER V.

1. NOthing is soe ircksome vnto our corrupt nature and carnall dispo­sition, altogether corrupted with the too much alluring humors of sen­suality, [Page 492] intoxicated with the blinde affec­tion thereof, as to caste the yoake thereof away from vs, by taking vp Christes crosse, by denyinge our selues to follow Christe, whereof in so doing wee may apply to our selues that verse of the prophett. Deripuisti Domine vincula mea, tibi sacrificabo hostiam laudis. O Lord thou hast broken my fetters, I will sacrifice vnto thee a sacrifice of praise. Which euer was obserued in all ages of the gospell, by vtterly renouncinge the world with all the pompes thereof, which was put in execution by the perfection of reli­gious vocation.

2. How many thousandes, or rather millions, by the examples of saint Paule the Hermitt and saint Antony, haue caste off this yoake, abandoned or rather abiured the world; retired themselues to the desertes, there with greater liberty of spirite, better security for their saluation, and les daunger of tentation, to serue God all the dayes of their liues?Athan. in vita eius. Of the said saint Antony it is written by a moste holy sainte, that in the mountaine there were monasteries as if they were tabenacles full of deuine quires, of such as songe psalmes and praied, which seemed to inhabite a certaine infinite region seperated from all conuersation: amongst whome (saith he) there was peace and con­cord, there none hated another, either by word or frowninge: wherefore that of the [Page 493] scripture may be verified thereof,Num. 23. quam bo­n [...] domus tuae Iacob, how good are the hou­se; of Iacob, the tabernacle of Israell, they are like woodes that doe shaddowe, like a paradise vpon riuers, like tabernacles which are pitched of our Lord, and like Cedars of Libannus about the waters.

3.Hieron in vita▪ Hil­larion. The like testimony saint Hierom gi­ueth of saint Hilarion, who about that time founded many monasteries in Palestine, wherein also Macharius the disciple of saint Anthony and Ca [...]iton, founded many mo­nasteries, in one of which as [...]odorus recor­deth, were a thousand Monkes. It is said also that one Apollonius, had 5000. Monkes vnder his gouernment. In the mountaine of Mitria which is 40. miles, from Alexan­dria, were 5000. monkes in 50. monasteries which were all gouerned and directed by one Superiour. Syria and Aegipt did also a­ [...]ound with such swarmes of holy monkes, that the wicked Emperour, Iulian the Apo­state and Valens, compelled them by force and violence to goe as souldiers to the war­res, but quickly afterwardes God punished both the one and the other for their labour; saint Hierome wrote the life of those Mon­kes.

4. Palladius Bishop of Cappadocia, went▪ in pilgrimage barefooted, being ac­companied with 7. to visite the Monkes of Aegipt, they came vnto a certaine citty by [Page 494] Thebes called Oxirnicum, in which they found such religion and sanctity, as they by word could not expresse, in which there was no heretique nor gentile, and wee saw more monasteries and religious houses there (said he) then prophane houses, so that euery streete and corner thereof were replenished with deuine praises and celes­tiall Alleluias, the whole citty being as it were but one only church, inhabited and possessed of the seruantes of God, the Bis­hopp of that citty tould them, there were 20. thousand Virgins, and 10. thousand Monkes: wee are not able (saith he) to ex­presse with what entire affection, honour, and feruour of charity, they enterteined vs. He saw also at Babilon and Memphis, an inumerable multitude of Monkes, which were endewed and adorned with sundry giftes of the holy ghoste, this is the place where the Patriarche Iosephe kept in store prouision of wheate for seuen yeares scar­city. He maketh mention of Amonius the father of 3000. Monkes, dwellinge neere Thebes, and Paconius which liued 400. yea­res after Christe which had 7000. Monckes disioined the one from the other in diuers houses. Also Serapion which had 10000. vnder his gouermente, whose liues were so famous for their sanctity, and eminent ver­tues, that many went in pilgramage to the desart to see them, amongst whome was [Page 495] that holy woman Paula,Epitaph. epist. 27. as saint Hierom re­porteth. Who beinge astonished with their admirable vertues, & forgettinge her owne sex, wished to dwell amongst so many thou­sand Monkes, who neuer went to any of their cells, but she prostrated her selfe vpon her knees, before each of them, beleeuing she saw Christe in euerie one of them.

5. Many thousand virgins imbraced this religious perfection as the ecclesiasticall histories recorde, especiallie Theodorus who writeth, that there were an infinite number of Monasteries and conuents of Virgins in moste partes of the easte, as in Palestine, Aegipt, Asia, Pontus, Siluia, Siria and Europe, from the time that Christ was borne of a Virgin, the swarmes of Virgins were multiplied, in all which multitude both of men and weomen, no irreguler or disordered confusion was practised, none was impeached with any imputation of shameles or irreligious misdeameanour, the cheefest consideration of theire rules and in­stitutions (as saint Hierom saith) was to obay their superiours in all thinges,Religiosa histor. except (saith he) the time of publique exercise of prayers, and meditations. The Monkes of Aegipt liued altogether by their owne labours, and what euerie one could gett by his toile, and industrious acquisition, sauing a small portion, which he reserued for his owne sustentation and liuelie-hood, they [Page 496] brought it to their father generall to be distributed vpon the poore, & so they were wonte to send ships loden with corne and prouision vnto Alexandria for the releife of the poore prisoners, and other needy dis­tressed persons; for in Egipt were not such number of poore people which could con­sume the Almes and bountifullnes of these saintes.

6. But let no man carpe or take occa­sion of detractinge of the religiouse persons of this time, for that they doe not so labour [...] for those Monkes of Egipt and Palestine had no other purpose or imployment, but to serue God and to labour for their owne proper perfection, not respecting their neighbours, and so for the moste parte they liued in remote places, and it was also prouided by their institution to labour with their bodies: but the Monkes and religious orders of our tymes, they are bound by the institution of their order, not only to helpe themselues spiritually, but also their neigh­bours, and so they are bounde to preach and teach and heare confessions. For the ac­complishing of which worke, to doe it well, they must needes study, and labour very much, which cannot be accomplished or well done, if they should bestow their tymes in any seruile worke.

7. Europe also is bewtified and famous with these religious orders and obserua­tions [Page 497] of Italy, as saint Gregory the great, maketh mention in his 4. dialogues, which he composed for the moste parte of the liues and miracles of many religious sainctes of that country. Trithemius doth write; that in his owne tyme which was about anno 1470. there were of the order of S. Benedict in the prouince of Moguntia 124. abies be­sides 10. that were seperated from the rest, and added that there were in other places 5000. compleat abies, besides many small monasteries. Other authors doe write as Caesararius, Bruto, and the author of the be­ginning of the order of Cisters Montaluo, and Arnoldus Abion in ligno vitae, that there were 37000. monasteries of the order of S. Benedict in the world, 14000. Priories, Nunries 15000. that there were canonized of that order 55000. that there were popes 46. Cardinalls, 300. Parriarches and Arch­bishops 1600. Bishops 4000. Emperours 25. Empresses 29. Kinges 54. Queenes 53. son­nes and daughters of Emperours 54. sonnes of Kinges 49. daughters of Kinges 72. doc­tors that wrote bookes 15000. Martirs 5270. For the space of 300. yeares, all the Popes were of that order: for the space of 600, yeares all the vniuersities were gouerned and directed by that order: and 33. kingdo­mes were conuerted by that order vnto the christian religion. Tertullus father to Placido the Monke, bestowed vpon saint Benedict [Page 498] 28. prouinces, 98, cities and villages, all the kinges of these partes of the world for the moste parte were buried in the monasteries of the said order: the Kinges of France in the monastery of saintes Denis, the kinges of Englande at Westminster, the kinges of Naples at S. Seuerine, the kinges of Cicily at Palermo, the kinges of Arragon at Po­blete, the kinges of Nauarre at S. Saluador, the kinges of Portugall at Alcobaco, the Emperours in the Monastery of Fuldense. The Abbay of Floriacense with the monas­teries therunto belonginge, is worth a mil­lion by the yeare.

Bernard. in vita 8. Malachiae8. S. Bernard writeth that in Ireland there was a monastery that brought forth many thousand Monkes, & was the head of many monasteries, a place (saith he) truly holy, fertile of sainctes, and moste aboun­dantly fructifyinge vnto God, so as one of the children of that most holy place called Luanus, was the founder of an hundred mo­nasteries.Plati. de bono statu religiosi lib. 2. c. 24 Ireland (saith the same saint Ber­nard) being so inriched by these blessed peo­ple, may ioifully singe the verse of Dauid. Visitasti terram & inebriasti eam, multiplicasti locupletare eius. Thou hast visited the earth, and thou hast ouerflowen and abundantly inriched the same with the swarmes of these holy people, who made their excursions and cast forth their beames into other pla­ces, out of which came holy Columbauns [Page 499] into Fraunce, and builded the famous mo­nastery of Luxouia, where heauenly and de­uine Alleluias, surceased not any instant or moment by night or by day, whose blessed quire is incessantlie supplied by religious Monkes: thus farre Saint Bernard.

Of many great and eminent men, who for­sooke and contemned the world, to become religious. CHAPTER VI.

1. BEing to speake of many great and eminent persons who con­temned the world to become religious, and were the flower and ornament of the catholique church (the number whereof, are almost inumera­ble) I wil endeuour to exēplifie them, first in the grecians, and next in the latines. Of these in the first ranke I may put Serapion, who in the yeare 193. beinge a younge man, imbraced a monasticall life, and was made the 8. Patriarche of Antioch after saint Pe­ter, none in his time being soe learned, or soe eloquent as he, who wrote manny lear­ned bookes. After him succeeded Pamphilus anno 240. being the learnedest of his time, of whose great librarie saint Hierome made mention:Hier. de script. Ec­cles. he was put to death by Maximia­nus. About that time also was Lucianus [Page 500] which as Suidus saith, kept schoole at An­tioch, who also was famished to death by the said Maximianus. After him florished saint Iohn Climachus,Hier. ibid. the ornament of his tyme, who liued in the monasterie of Moūt Sinay; Not inferior vnto him was holie E­phrem, whose writinges next after the scrip­tures, were read in many churches of the East, as S. Hierom recordeth.

2. Others were most famous both for their incomparable learninge and sanctitie, as saint Basil and saint Gregory Nazianzen, both of which professed monasticall life. For the said Nazianzen, trauailing by sea vnto Athens and being affrithed with great tempest, made a vowe to serue God in mo­nastical profession, if he did ariue safe, which vowe when he had ended his studies he ac­complished. S. Epiphanius also a man verie memorable, beinge the light of his age, by the helpe of one Lucius Mounke, retired himselfe to religious sanctuarie. What shall I say of S. Iohn Chrisostome Archbis [...]oppe of Constantinople, who liued anno 400? and of saint Iohn Damascen, who liued anno 730. haue they not also applied them­selues to serue God in this euangelicall dis­cipline? I ought not to forgett Nilus, Isacius, Euthimius, Anastasius, & Besarion, the last wherof was the anchor in the general coun­cell of Florence for the reconsiliation & v­niō, of the Greekes, vnto the latine, church, [Page 501] who for his great learning and hollines, was created Cardinall by Eugenius the 4. thus farr of the Greekes, besides others thowsandes which were to tedious to re­cite.

3. Amoungest the Latines wee will put it the first rancke, the two pillers of the church, saint Hierome and saint Augustine, both which consecrated themselues to the seruice of God in monasticall profession. As for saint Hierom, from his childhoode he was trained vpp therein, and soe addicted therunto, that he refused to take holie or­ders at the handes of Paulinus Bishoppe, of whome he was soe earnestlie sollicited, therunto, yet he would neuer take it vpon him but conditionallie, that he should ne­ [...]er leaue off monasticall professiō,Epist. 61. of which writinge to Pamacius, he said he would not leaue of, that for the which he forsooke the worlde: and when he was stricken in yeares, he retourned vnto Hierusalem, and at the tribe of our Lord he by ioyninge his helpe with saint Paule, erected two monasteries, one for men, another for women, and am­plified, and enlardged them at his owne proper charges, and as he himselfe witnes­seth, did send Paulinus to sell all his patri­monie for the entertaininge, and reliuing of all such Mounks, as out of all places of the world came to see him.

4. As for saint Augustine, although it be [Page 502] manifest by other authors, and specially by Possidonius, that he obserued this institu­tion, yet his owne, wordes can best declare the same. I (saieth he) the writer hereof haue most intierlie loued the perfection of which our Sauiour speaketh saying; Goe, and sell all that thow hast, Aug ep. 4. and giue it to the poore, and come and followe me: neither by my owne force haue I don soe, but by his grace hel­pinge me, and none knoweth how much I proffited by this way of perfection but my selfe, and to this purpose I exhorted o­thers asmuch as I coulde, and in the name of our Lord I haue many consorts, who are perswaded by my meanes. In another place he saith.Contra Petil. c. 4. Petilianus with his cursed tounge did not forbeare to slaunder, and find fault with Monasteries, and Mounckes, repro­uing me that this kinde of life was institu­ted by me, which order being spred through the whole world, he saith he knoweth not, or at least he faineth ignorance therein: thus farr saint Augustine.

Hier epist. 13.5. In their times was that charitable Pre­late, Paulinus, Bishopp of Nola, who was a Mouncke as saint Hierome recordeth, his bookes doe testifie his great learninge his workes of mercie doe witnes his great cha­ritie: for when Nola was ransaked of the Vādals in Affrick, he would needes put him­selfe into captiuitie for the redemption of a poore Widdowes onlie sonne. I ought not [Page 503] here to neglect the worthie Prelate S. Mar­tin Bishopp of Toures, who builded 3. mo­nasteries; the first at Millain, out of which he was driuen violentlie by Auxentius the Arrian. The second at Poiters. The third at Toures, where though he was a Bishopp, he obserued reguler discipline with 8. Mounckes vntill he died, as Sulpitius wri­teth. About that time alsoe florished Iohn Cassianus, a Scythian by nation, being first disciple to saint Iohn Chrisostome, who erected a monasterie at Marsells. Next vn­to him was Eucherius Bishopp of Lyons, and monck, brought vp in the conuent of Lyrinensis, and Prosper Bishopp of Rhegē, who was a mouncke, and secretarie to Leo the great.

6. How famous was Fulgentius in Affrique and in all partes of the world for his great learning, in writinge so much a­gainst heretiques, who being a Bishopp, obserued monasticall life? Immediatly after him, followed that worthie man Cassiodo­tus, who being Senator of the cittie Dane­ [...]an, and chauncelor to Theodoricus king of the Romanes, whome (for that the said kinge killed Boetius) he forsooke together with the worlde, and became a mouncke of the order of S. Bennet Anno 550. After him succeded Gregorie the great, soe called for his great learning, and sanctitie, who of a mouncke of the said order, was made [Page 504] Pope. What shall I say of S. Gregorie of Toures, who was taken out of the monas­terie to gouerne that Sea? of saint Eutropius Bishopp of Valentia, he being also a mōcke? Of Isidorus who was taken out of his mo­nasterie to be Bishopp of Ciuill? Of Alfon­sus who from the conuent was assumpted to be Archbishopp of Tolledo in Spaine, whose learned bookes doe edifie the world; How glorious is France by soe learned mounckes, and religious people as S. Ber­nard. S. Cesarius Bishopp of Orlians, and Anselmus with many others? Italy by S. Benedict, saint Bonauentura, saint Thomas of Aquinus, saint Frauncis &c. England by saint Beda, saint Bonifacius &c. Irland by saint Patrick, saint Malachias, saint Colum­banus, saint Columba, saint Brandan with infinitt others.

Of Emperors Kinges and Princes who forsooke the world to become religious. CHAPTER VII.

1. ALthough our soules in the sight of God who made them, are equall by nature, yet he maketh choice rather of the poore, then of the powerfull and riche: of the humbliest and basest, then of the proude and loftiest;1. Cor. 1. For as the Apostle saith, there are [Page 505] not many noble nor wise accordinge to the fleshe, for God maketh of the poore his sce­lected people to confound the rich, the foo­lish of this world he prefers before the wise thereof, he deposeth the mightest from their throane, and exalteth the humble and meeke: the more that a man is intangled with the worlde, and allured by the vncer­taine and deceitfull promisses, and promo­tions thereof, the greater difficultie hath he to forgoe it, and the lesse feelinge, hath he to preuenent the dangerous ruyne, and dis­mall lott of the same, and a man once being ingulfed in the filthie puddle of beastlie con­cupiscence, which euer doth insult ouer the spiritt, the lesse feeling hath he of godes ins­piration, and the lesse swaie beareth the in­terior man, which in carnall and beastlie people is altogether restrained from his o­peration, by their insatiable and inextingi­ble appetites of their fleshlie inclination, and disposition, to these vilde and corrup­tible thinges.

2. When the greatest and mightiest Mo­narches and Potentates of this world are in this case, especially if they be wantonlie trained vpp in voluptuousnes, and enticed with lasciuous and wanton exercises, they forgett and forgoe all spirituall motions, to make themselues as it were dull and in­sensible to all celestiall influence and illus­trations, forgetfull of God, obliuious of his [Page 506] comaundementes, negligent of their charge, carlesse and vnprouident of the end, and marke for the which they are exalted, and aduaunced to the regall scepter, which is the peace and tranquillitie of the comon wealth. But they not respectinge either co­mon good, or the peaceable estate of their kingdomes, abusing their powerfull force, and dignitie with wanton lusts, and other execrable vices, and wickednes, of whome it is spoken by the holy ghoast.Psal. 134. Gaudium hipocritae instar puncti, their ioye, and alla­critie shall quickly be ended, and they like­wise eyther themselues or their posteritie shalbe plunged an perplexed with the vsual troubles, continuall calamities, and fatall reuolutions, which commonly are incident vnto such princes, of whome it is said; Vi­rum iniustum mala capient in interitu. The euils and mischeefe of an vniust and wicked man shall intrappe and compasse him, euen vnto his destruction and vtter decaye; They may for a smale tyme raigne ouer wicked natiōs, for whose dreadfull and abhominable tres­passes and wickednes, God suffreth or ra­ther stirreth vpp Tyrants, to vexe, punish and ouercharg their miserable subiects with grieuous and intollerable oppressions, ty­rannicall extortions, impositions and irre­parable callamities, who euer maketh choice of wicked officers and ministers, which frame and conforme themselues to [Page 507] please their wicked humors, and are skilful architects to putt in execution their detesta­ble plottes and purposes, staues of their bellies, enemies of Christs crosse, captiues, and seruants of the diuill, whose chiefest reward and promotion for performing their dreadfull and bloudie tragedies, is the go­uernment of such prouinces and citties, to whome they haue comitted them.

3. And although Ferdinande King of Castile and Arragon, father to the good Queene Katherin of England, was as ver­tuous and iust a prince as liued in all Europe in his daies, yet whē he was dienge, he gaue a mournefull sigh, and said, he had rather ther all the kingdomes in the worlde, that he were a poore lay brother in some reli­gious order, seruing in a monasterie, then (said he) my cōscience shoulde be disburde­ned of the heauie, and dreadfull terror of my dangerous accomptes, for the heauie burden, of soe manny kingdomes, states, & Prouinces for the which I miserable wretch must aunswere, being scarse able to satisfie or yelde accompt for my owne secrett and peculiar offenses, much lesse for the gouern­mente of all those regions committed by God, to my charge and ouersight.Zonarus tomo 3. After that the Empire Anno 800. was translated by Leo the 3. Pope into the West, and Charles the great King of Fraunce being made Emperor some of the Emperors that succeeded him, [Page 508] forsaking the Empire, became religious, as Lotharius, who beinge fifteene yeares Em­peror, and liued a most vertuous Christian, remembringe the speech that his father Lo­douicke vsed in the time of his death of the vanitie of the worlde, and of the miserable estate of such as are the slaues therof, became a Mounck anno 865.

4. Hugo. the Emperor, after many vic­tories that he had against his enemies, be­came a Mouncke. Rachisius kinge of Italie resigninge his kingdome to his Brother Astulpus became religious in the Monas­terie of Mount Cassius, of the which he was as it is thought, Abott anno 741. Pipine kinge also of the Romanes and eldest sonne of Charles the great, followed that blessed example, who became a mouncke in a mo­nasterie that he builded himselfe at Verona anno 805. In Spaine Bamba very prosperous, and fortunate both at home and a broade, amoungest his other victorious exploites, defeated and discomfited 200. shippes of Moores that were Pyratts, tooke also Paule kinge of Fraunce prisoner that came to in­uade Spayne, at lenght beinge moued by diuine inspiration became a mouncke anno 674. whose blessed example, Verenundus kinge of Castile followed. Ramiris kinge of Arragon first became a mouncke in his fathers life time, who beinge dead without yssue of other Children, was compelled to [Page 509] returne to the worlde and marrie, and ha­uinge yssue which was a daughter, returned to his monasterie againe.

5. But of all kingdomes of the world, England was most famous for the number and sanctitie of their religous kinges, as Sigibertus kinge of Nothumberland, who forsakinge the worlde, tooke a religious habitt vpon him Anno 640. Ethelred kinge of the Merceans anno 704. who gouerning his kingdome with great pietie and religion, resigned the same ouer to his sonne beinge but a childe, and erected a monasterie of which he was made Abott. But when the childe came to riper yeares, he followed his fathers steppes, went to Rome, and re­ceaued the habitt of Constantine the first then Pope, and spent there the remainder of his dayes, with great sanctitie and hol­lines, his name was Chenredus, in whose companie went Offa kinge of the East Sa­xons, who in the prime of his youth, set­tinge at naught the vanities of all worldlie prosperitie, contemninge his opulent, and rich kingdome, tooke vpon him a voluntary death, which was, to betake himselfe to a perpetual silence, banishing from his vowed and inuincible chastitie, all fleshlie entice­mentes and prouocations; Not longe after him Inas kings of the said Saxons, a man of of an incomparable pietie and deuotion, made his whole kingdome tributaire to the [Page 510] sea Apostolique went to Rome forsakinge his kingdome, and became religious; The same Geolfus did, vnto whome Venerable Beda dedicated his historie, who beinge kinge of Northumberland and considering the dangerous estate of kinges, fled vnto a monasterie, there to serue God, with grea­ter securitie of his saluation, and resigned his kingdome to Egebert his Vncle, who af­ter that he had raigned 20. yeares, followed also his Nephewe to the monasterie, and died therin in that religious vocation.

6. In Germanie the example of Char­lemaine was famous beinge sonne to Char­les Martell, and beinge kinge of Austria and and Suethland came to Rome in a poore mans attire and vnknowen to any, where he receaued holie orders of Zacharias the Pope, and afterwards entred the monaste­rie in mount Zoracte which he himselfe builded, but beinge disturbed by the frequēt visitation of those of his frindes, retired himselfe to Mount Cassen, a place more re­mote, was there receaued with great ioie of Petrocias Abbott thereof, where he in­creased verie well in vertue and religion, and especially in humilitie. For beinge by the Abbott appointed to keepe sheepe (which office he more willinglie accepted, then the scepter when he was crowned) at a certaine tyme, when one of the sheepe was lame, he brought her vpon his owne shouldiers vnto [Page 511] the feild: he liued Anno 750. What shall I say of Trebellus kinge of the Bulgars, who through the blessed endeuours of Pope Ni­cholas the first, became a christian and bore such zeale to christian religion, that he ex­pelled presentlie Photinus the heretique, and leauinge the kingdome to his sonne, became a mouncke. But vnderstandinge af­terwardes that his said sonne caste off the yoke of Christ, and returned to his former impietie, he went out of the monasterie, & tooke his sonne prisoner, whome he seuer­lie punished by putting out his eyes, per­petuall emprisonment, and depriuation of his kingdome, which he gaue to Albert his younger sonne, and instructinge him with sound councells and blessed admoni­tions of Christian obseruations, returned to his monasterie.

7. Another memorable example is of Iohn Brena kinge of Hierusalem, and Em­peror of Constantinople, who in his feruent praiers saw saint Fraunces offering vnto him his habitt, and forthwith called his confes­sor and receaued the said habitt, in which he liued but fewe dayes: and though he came to the vieneyarde the 11. houre, yet he receaued neuerthelesse his wages. What kinge more famous for his great vertue and miracles, then kinge Henrie of Cyprus, who followed the same blessed course of life? In this blessed rancke wee may enroll Iohn, [Page 512] kinge of Armenia, who resigninge his king­dome to Leo his nephew, which was soe large and soe great that he had vnder him 24. kinges, chose rather to be abiect and base in the house of God, then to commaunde in the tabernacles of sinners. But when the Turcks inuaded those kingdomes, and Leo beinge not able to resiste them, and seinge it was the quarrell of God, he girded him­selfe with the sworde, leuied an armie, re­sisted the enemies of Christ, giuinge them a verie great ouerthrowe, but persecutinge the course of his victorious battell he was slaine, and made a blessed ende; What shall I say of the sonnes of Emperours and kin­ges, the 3. sonnes of Charles the great Em­peror, as Vgon, Dagon and Pipine, two of them became religious of their owne ac­corde: the last was compelled to enter for that he aspired to the kingdome in his fa­thers life tyme, but when he tasted the sweetnesse of Christe his yoke, he imbraced the same willinglie, they liued Anno 83.

8. Vbian kinge of Ireland, had 3. sonnes, all were Mouncks and great Sainctes vid. Furseus, Follianus, and Vltanus, who leauinge their countrie, came into Fraunce in the time of Clodoneus kinge of that countrie, and builded the monasterie of Pontimacum, which euersince was verie famous. The emulation of the two sonnes of Brittaine should not be omitted, for whē [Page 513] Iudaellus who was next to succede in that kingdome, told his brother Iodocus of his purpose in takinge vpon him a religious ob­seruation, and that he should prepare him­selfe for the gouernment thereof, he craued 8. dayes to deliberate vppon the matter, but when he entred in deepe discourse with himselfe, what a heauie and daungerous burden he should take vppon him, he pre­uented his brothers purpose, and fled in­to the monasterie, before he tooke any order to hinder his determination. The kinge of England called Richard, had two sonnes that were religious anno 802. the one was called Willebald, in Mount Cassin, the other Wi [...]ebad at Mardeburge in Saxonie. The kinge of Fraunce called Charles, had also two sonnes that were religious, Clotarius, and Charles the great, who professed the same institution anno 841. In whose re­gister wee ought to enroll Frederique the sonne of Lodouicke anno 962. Henry the sonne of another Lodouicke Anno 1150. Lodouicke alsoe the sonne of Charles the second Kinge of Fraunce, and heire appa­ren [...] of the crowne thereof: who beinge hostage in Spaine, became a Franciscan Frier. The like profession alsoe Iames the sonne of the kinge of Maiorca embraced, which was the first of the royall blood that euer entred that order, whose happie exā ­ple Peter the sonne of the kinge of Arragon [Page 514] followed: who did not onlie proffit him­selfe, but was alsoe by his deuoute sermons, a light to manny that walked in darcknes and in the shadowe of death.

9. If I should register all the kinges, Prin­ces and Dukes which entred into religion, it should require an infinitt labour, although I ought not to omitt al, as Algorius Duke of Aquitane with his sonne Amandus, Anno 429. Also Anselmus Duke of Mantua anno 740. Diclādus & Arcigiadus, Duks of Sueth­lande anno 815. Vigestus of Spoleta 820. Wil­lian Duke of Guyne, and Aquitane 411. ano­ther Williā also Duke of that place anno 912. who was soe humble that vppon a certaine time when the Abbott of Claima (in which Abby the said Duke serued God) bid him to bake some bread, he went most willingly to the hoat furnace, and hauinge not at that tyme wherwith to cleanse it, he did sweepe the hoate furnace with his habit, and re­ceaued noe harme. Not inferior vnto him in this religious zeale, was another William Duke of Burgundie, who entred into saint Frauncis his order. Was there any mā found in the worlde these manny a hundreth yea­res, more triumphant and victorious in warre, more prosperous and happie in pea­ce, then Charles the fifte Emperor, who hauinge triumphed and ouercome all his mightie and potent enemies, chased and draue away the great Turcke with his ar­mie [Page 515] of three hundred thowsand soldiors from the dreadfull siege of the cittie of Vienna, the capitall cittie of Austria, and from the destruction of Christendome, and supplantation of the catholique religion, tooke the rebellious and seditious princes of Germanie prisoners in the oxen fielde, hauinge but a handfull in respect of the great and mightie armie which he ouercame in in a sett battell, which they pitched by the instigation of that fatall and ominous A­postate Luther, beinge the onlie cause of all the miseries and callamities of the Chris­tian world. He tooke also Frauncis the first by his captaine generall before Pauia in Lumbardie, who with 6000. soldiors came to besiege the said cittie, where all his army beinge ouerthrowen, was brought prisoner in his owne gallies to Madrill. He tamed alsoe all Affrique with his victorious and in­uincible Armies, Wyone, Tuins, and Gole­ta, ouerthrewe Barbarosa beinge a Pyratt, and most infestuous to the Christians. Ex­tinguished that raginge and furious flame of the Spanish rebellion, and all the citties and comons of the two kingdomes of Ca­stile, the kingdome of Arragon & Valentia, all which reuolted from him, for that he placed in his owne absence, a Viceroye which was not natiue of their owne countrie, all the rebells, although he ouer­came them, yet he pardoned them both in [Page 516] landes and goodes, he tooke manny citties and fortresses in Affrique, as Oran, Tanges Zeita, with many other places of great importance, and after atchieuing many other great victories, being wearie of the world, resigned his Empire vnto his brother Ferdi­nando, and his kingdomes and other states to his sonn Philipp the second, and retired himselfe to a monasterie of saint Hieromes order in Stremadura in Spaine, and ended the remainder of his daies there most hap­pilie, by whose blessed examples many no­ble men were conuerted vnto God, by ta­king vppon them this religious vocation, as Charles de Borgia, Duke of Gandia, who enioyed great and honorable offices vnder the said Emperor, became a Ie­suitt, and was generall of that blessed order of the societie of Iesus: and Anthony de Corduba the sonne of the Duke of Feria in Spaine, a neere coussin to the Duke of Gan­dia. Rodulphus of Aquauiua in Italie a Ie­suitt, who beinge alsoe sent to the east In­dies accordinge to the institution of that order, there with other fathers of his re­ligion, suffered Martirdome by the Bar­barians.

10. Amoungest these I may not omitt that worthie and blessed Duke Ioys of Fraunce, who first takinge vpon him the ha­bitt and most austere profession of a poore Capuchine frier, was comaunded by the last [Page 517] troubles and garboiles of that kingdome, to defend his countrie against the inuasion, and excursiōs of the hugonotts of Langue­doc [...]e, which he perfourmed most worthily: but the warres being ended, he returned to his owne profession, and religion againe, who by his holie life, & incessant preaching, edified and conuerted many dissolute per­sons, perswaded them to despise the world, and the occasions of their wooe, and died three yeares past, whose happie memorie, wil liue eternallie. I might alleadge many other worthie examples, but because they are as yet liuinge I will omitt them, for that wee are bid to praise men, but not be­fore their death, and that accordinge to their merites. Thus in our holy religion, great personages haue humbled themsel­ues to Christ his yoke, as it is prophesied by Esay; Omnis mons & collis humiliabitur, euerie mountaine and hilliocke shalbe humbled: which prophesie is perfour­med in great Monarques that submitted their scepter to the crosse of him that was crucified, and represented in their liues the liuely image of his bitter passion.

Of Empresses, Queenes and Princes, who likewise forsooke the world to be­come religious. CHAPTER VIII.

IN the first Rancke wee must place that worthie and blessed Empe­resse Theodora, who notwith­standinge shee was married vnto Theophilus the Emperor Anno 470. an he­retique, yet remained still a firme Catholi­que, and he beinge dead, shee restored sa­cred images, and recalled backe againe ho­lie people, that were exiled and banished for theire religion. Then sequestred herselfe from the incōberances of the gouernment of the Empire into a monasterie, where her mother Trurina had serued God for many yeares, whose blessed example the Empresse Augusta followed: and being importuned by the state of the Empire, came for a tyme out of the monasterie to appease some re­bellion against her sonne, which was raised by his tutors, vnto whose custodie shee co­mitted him, which beinge appeased, shee re­turned to her monasterie againe: this was in the East anno 190.

2. In the Weast alsoe Ricarda, the wife of Carolus Crasus Emperor of the weast, did the like; who buildinge a monasterie in [Page 519] Alsa [...]ia, bestowed the residue of her life the­rein▪ Cunegundus Anno 1139. who being married to Henrie kinge of England, and afterwardes chosen Emperor, and being se­perated from him for suspition of adulterie, contracted a better marriadge with Iesus Christ. Thrise happie was the other Cune­gundus that was married to Henrie the first Emperor, who euer kept her virginitie, after whose death she spente the rest of her yeates in the Conuent of confugients: and is of the church registred amoungest the Sainctes. Agnes also the wife of the 3. Emperor, who beinge dead, shee resigned not only the Empire being at her disposition vntill her sonne should come to yeares, but also the Duchie of Bauaria, she beinge inheritrix thereof, and went to Rome Anno 1157. where she tooke vppon her a reguler pro­fession; whose example Elizabeth the wife of Albert Emperor, and Archduke of Austria imitated: who beinge miserablie slaine, con­temned the world, and liued religiouslie in a monasterie, builded by her selfe, all the daies of her life Anno 1290. whome her two daughters followed, the one was married to the king of Hungary, the other to the Earle of Ottigense, and also her two Neeces, the Queene of Poland, with her daughter.

3. Of Queenes also the number of them is not smale. The first Queene was Thesia Queene of Italie, the wife of Rachisines [Page 520] aboue mentioned: for as her husband en­tred into a monasterie in Mount Cassine, so she entred and went into another monas­terie with her daughter Petruda. In Fraunce Radegundus beinge married to kinge Clo­tarius against her will, shee obtained license of him to consecrate her selfe to God in a monasterie at Poiters, whose steeppes ano­ther Queene of Fraunce Adoera the wife of Chilper followed, with her daughter Childerada Anno 650. Batilda which was married to Clodoueus kinge of Frāce, being free from the yoke of weldocke by the death of her husbād, went to Callice; where enrichinge the monasterie that was there with ample and opulent possessions, she en­ioyed the familiar presēce of a better spouse. In Spaine wee haue examples of sundrie Queenes which were to longe to relate, but I cannot omitt that worthie queene Nugnes, who first became religious her­selfe, and then her husband, Veremundus. Neither must queene Tarasia, passe vnmen­tioned, who being espoused by her Brother Alphonsus kinge of Leon vnto Abdala kinge of Tolledo, could neuer be perswa­ded to goe to bed with him, and the bar­borous kinge beinge taken away by an vgly disease, she married herselfe afterwardes to Christ in the monasterie of saint Pelagius Anno 1005.

4. England hath not beene inferior to [Page 521] any of her conterminat kingdomes, in the feruent zeale that many Queenes had to this religious discipline. As Alfreda, which was fianced in marriage to the kinge of Northumberland, who beinge slaine before the matrimonie was consumated, together with her husbād Iuas, became religious. I cā ­not let passe that worthy example of Ethel­drade, who being married to two kinges, kept her virgnitie vndefiled, and afterwar­des became religious. What shall I say of her sister Seburga queene of Kente, and of Alfreda queene of Northumberland, who also became religious? I may not also ouer­slipp with silence, Margarett the daughter of Bela kinge of Hungarie, who being con­secrated to God by the vowe of her parētes, imbraced the blessed order of saint Domini­que, and imploied her life in all religious exercise, especiallie in seruing the sicke and diseased persons, and refused the marriage of three kinges, of Polonia, Bohemia, and Cicilia, although the dispensatiō of the Pope in respect of her vowe, was laboured for.

5. Zanchia Queene of Hierusalem and Cicilia, after that her husband Robert was dead, entred the order of saint Frauncis at Naples, who earnestlie requested that none should call her queene. Agnes daughter to Ore [...]h kinge of Bohemia, who was married vnto Frederique the second, neuer gaue any consent to matrimonie, and kept her selfe [Page 522] perpetually continent vntill shee went into a monasterie, which her selfe builded at Prage. Chunegundus also the daughter of the king of Hungarie, who was mar­ried vnto that chast Boleslaus king of Po­lande, together with him, kept hirselfe a Virgin, and liued most religiouslie in a mo­nasterie that shee her selfe hath builded. Ioane the daughter of the kinge of Hun­garie, Isabella the kinge of Fraunce his daughter, and sister vnto S. Lewis, and Blanche daughter of Philipp kinge of Fran­ce, all obserued the religious vow of virgi­nitie and continence.

6. In our dayes God forgetteth not al­soe, to blesse his Curch with the like exam­ple of despisinge the worlde, and imbra­cinge the crosse of Iesus Christe, with his euangelicall counselles, yea in great per­sonages, as in that most vertuous virgin Margarita de Austria, daughter of Maximi­lian the Emperor, and kinge Philipp the se­cond of Spaine his sister, who professeth at this daie this blessed institution in S. Clara at Madrill in Spaine. Alsoe the two daugh­ters of Charles ArchDuke of Austria and Stiria, and sisters vnto the Queenes of Spaine and Polande, and vnto the great Dutches of Florence, who discended from the greatest Potentates of the worlde, set­tinge at naught all the vaine promotions of the same, consecrated themselues to [Page 523] serue God in religious profession.

7. But was it euer seene from the be­ginninge of the worlde, that any Kinge, Queene, Prince or noble man became a minister, or forsooke landes, or liuinge to imbrace perfection in protestante religion? was it euer seene that anny protestant fol­lowed the councell of Christ, to giue all that he had to the poore, to denie him­selfe, to take vpp his crosse and to followe him? No trulie the contrarie is knowen, too well, for they neuer giue anny thinge to the poore, but take from them, all that the Catholique church purchased for them, who turne all sacred thinges to prophane vses, who robbe both God, the church & the poore of all their patrimonie; For they extorte from the poore inhabitants 20. shillinges, some 30. some 40. both for mar­riadge and christininge, and euerie one must pay so much; Yea euerie Gossopp is compel­led to paie the like, and this they take vpp fron the Catholiques of Irelande, whose inhabitantes in all places are of that pro­fession, except the Englishe, soe that one English minister of that miserable countrie, in a village called Inischortie in the coun­tie of Wexford called Husse (an Englishman) tooke from one little hamlett neere that village, 14. crownes for marriage and christ­ninge in one fortnight; By which you may perceaue what he tooke in euerie other [Page 524] place of iurisdiction, he being in those partes the Bishopps officiall; By this cruel, and irreligious religion, manny of the poore inhabitantes of that countrie are disabled to keepe house, and are faine to begg, being not able to mantaine house through soe great an extortion, and yet this minister cannot vnderstand his par­rishoners, nor they him, excepting a verie fewe of the English that are resident, at Inischortie. Are there any laymen in the world more worldlie or more couetous to purchase landes for their childrenn, or are there any more greedie to hourde vpp wealth then they?

To conclude, it was neuer seene that anny man or wooman who imbraced pro­testancie, liued chast and continent, for by that profession none can be such, the meanes being taken awaye by which cha­stitie and continencie are to be obtayned, as fastinge, prayers, discipline, hair clothe, almesdeedes, contempt of his owne ex­cellencie, and despising of the world.

How greatlie religious people fructifie vnto God and to his Church: and that they are the best labourers which are therein. CHAPTER IX.

1. S. Bernard saith, that they are appointed by God to pray for the bodie of the church, both for the quicke and for the dead; And as Nazianzen witnesseth, their praiers be the only diluge that washe awaie our sinnes, and purge the world; And as Euse­bius affirmeth, they are cōsecrated vnto God for the whole stocke of mankinde. None knoweth what mischeefes and callamities they driue from the worlde, what singuler benef [...]ttes they obtaine of God, by whose praiers and workes of incomparable cha­ritie, godes wrathe is appeased and made placable. Beside what blessed example giue they vnto the world? for had it not bene for them, the euangelicall vertues and coun­sells would haue bene quite extinguished, which they doe not only teach, but also practize. For their modestie, humilitie, pie­tie, deuotion and contempt of all tempo­rall honnors and allurementes, are forcible motiues, and infallible inducementes to all kinde of vertues, and therfore saint Iohn Chisostome calleth them, the lanternes and [Page 526] spectacles of the worlde, for of them the people doe learne how God is to be reue­renced, with what feare, loue and deuotion he is to be adored in the Sacramentes, with what reuerence and respect he is to be praied vnto, how patient wee ought to be in ad­uesitie, how stout & inuincible wee should behaue our selues in aduersitie, how chari­ble wee ought to shewe our selues to our neighbors, yea their whole liues is nothing els, then a continuall bearinge of Christes crosse, a secreat exhortation to all good e­xamples of vertue and pietie, and a silent obiurgation and distastfullnes of all vice and wickdenes.Chrisost. de despi. rerum. & hom. ad popul. 59. And therfore S. Iohn Chri­sostome, wished the people to visitte and frequent monasteries & conuentes, for they are (saith he) without any allurementes and voide of all disquietnessesse and distrac­tions, besides (said he) they are most secure and quiett hauens to fixe our ancker in. Moreouer, they oppose themselues against all the enemies of the church, with whome they haue continuall and cruell skirmishes, and doe susteine the heauie burden of their bloodie persecutions, against whome they vphoulde and defende Christs religion in all places where the same is oppressed. And by their blessed labours, yea losse of life with violent effusion of their blood, they plant & restore it againe in those countries where it was supplanted.

[Page 527]2. Omittinge most of the examples which you may read in the Chronicles of their holie orders, I will here set downe some fewe only as a patterne and example of the rest. Remigius beinge a mouncke, conuerted kinge Clodoneus withall the Realme of Fraunce from Idolatrie vnto Christ Anno 530. Afterwardes he was made Archbishopp of Rehmes; S. Martin beinge a mouncke conuerted all Suethland from the Arrian heresie Anno 540. S. Augustine being sent by saint Gregorie into England conuer­ted that kingdome with their kinge Ethel­bert anno 622. Lambertus the Mouncke conuerted Feslandria a prouince in Germa­nie. About that time Kilian an Irish mounck conuerted the Fraunckes in the managing of which buisinesse, he suffred martirdome. Wilfrid an English mouncke, and after­wardes Archbishopp of Yorck Anno 673. goinge from Rome, was by a tempest dri­uen into Holland, were he preached the ghospell of Christe and returned vnto the East Saxons, who beinge blinded with the darcknesse of infidelitie, were by him redu­ced vnto the faith of Iesus Christ: What should I say of all other nations, were not they all conuerted by the Apostles and re­ligious people, was not Irelande conuer­ted by saint Patricke a reguler cannon of S. Augustins order Bishopp of Hippo? Thurin­gian, Frisland and Huss conuerted by Bo­nifacius [Page 528] an English Mouncke, who after­wardes beinge Archbishopp of Moguntia, was martyred? The rest were to prolix to set downe; I referr yow to the Chronicles of holly orders, only I will content my selfe with the conuersion of America, and of the east & weast Indies, which was brought to passe by religious people.

3. The first that euer went thither for that purpose, were the fathers of S. Frauncis order, for when Christopher Columba, was suiter to Ferdinando kinge of Castile and Arragon, to send vnto him some shippes to discouer that land, and he making great difficultie to be at anny chardges in soe vn­certaine an exploite, two Franciscan fathers intreated the kinge to further that proiect, and when the said Columba returned againe into Spaine, some of the Fathers of that or­der accompanied him in the iourny Anno 1303. A little afterwardes when other partes of the weast Indies were discouered by Vas­ta Gama anno 1500. there went with him by the procurement and intreatie of Emanuell kinge of Portingall 8. fathers of that family, both learned and holie. Not longe after­wardes other fathers of saint Dominique & saint Augustines order followed them. Last of al, by the request of Iohn kinge of Portu­gal F. Francis Zauier of the societie of Iesus, went into the East Indies, by whose blessed industrie those spatious kingdomes, and [Page 529] barbarous nations; Domino cooperante & ser­monem confirmante sequentibus signis. Our Lord concurringe withall, confirminge their words with signes that followed, were conuerted.

4. This religious institution, is at this daie to be seene in those countries of the east yea amoungest the Barbarians them­selues, which thorough Gods speciall as­sistance, was neuer extinguished in those places where it once began. For when the kinge of Portingalls fleete arriued at the gulfe of Arabia, an ould mounke the Father of 3000. mounckes, who saw the signe of the crosse in the vpper part of the mast of their shippes, presently thought them to be Christians, and made signes vnto them that they would speake with them; who when they spoke one with another, they did weepe for ioye, to see the Christians, and they deliuered a booke of praiers as a token, which was sent vnto the Pope by the han­des of Michaell de Silua, theire ambassador for the kingdome of Portingall, which booke Lewis de Granada handled and saw,Granad [...] Symb. fid. l 4. c. 12. who relateth thus much as I haue sett downe.

5. By this you may perceaue that pro­testantes are greater enemies to religion & Christian pietie, then all the Heathens, Bar­barous nations and Turques, and all the re­probates in the world are, who doe permitt [Page 530] religious persons and monasteries amoun­gest them, as the Arrabians, Turckes, and Iewes doe: yea many monasteries are per­mitted in Grecia, Constantinople, Hierusa­lem, Argell, and amoungest the Tartarians themselues. But when protestancie began first to start vp, it made hauocke of all reli­gion, and like a most raginge swifte streame, destroied, ransaked, and spoiled all chur­ches, monasteries, and sacred howles, cast downe Alters, and prophaned Sanctuaries, hanged Christes picture vppon the gallo­nes, defloured sacred virgines, cast the blessed Eucharist vnto dogges, and imbre­ued their murtheringe handes, with the blood of innocent and religious persons, against whome they practized their vildest and bloodiest factes, & extended their grea­test furie and rage: against whome alsoe they make newe, and neuer harde▪ of lawes and decrees, with most rigorous execution to punish them to death as traytors, and to execute all tormentes vpon them, as the vildest malefactors of the worlde.

6. Was there euer seene anny heathen contrie, cittie, towne or villadge conuerted vnto Christ by them? Was there any parte of the east or weast, restored vnto their for­mer sanctitie and religion by them? Nay was there euer seene anny man sanctified in his life, or reformed in his manners by them? Manny countries of the north, haue bin [Page 531] subuerted by them, manny florishinge pro­uinces and wealthie citties, ransaked and brought to vtter desolation, and turned into ashes by them. Such as were religiouslie gi­uen, honestlie disposed, temperatt in their diett, mortified in then members, humors, and passions, chast and continent in their bodies and mindes (when they were catho­liques) as soone as once they came to be protestants, they lett the reines loose to all irreligious misdeamenor, intemperate be­hauior, and wanton dissolution, and to all kinde of riotousnes. Seing therefore that all Catholique religion, and religious disci­pline came from Christe, it must followe that Luthers doctrine and his sectes came from the deuill: and as it impossible that two repugnant contraieties, can proceed from one principle, as extreame heate, and extreame colde cannot come from one sub­iect, so neither can Catholique religion, and Luthers opinion both flowe from one foun­taine.

7. This will plainly appeare by what ensweth;Lib. de Missa. Aug. to. 6. For Luther himselfe confesseth he had a longe disputation with the diuill at midnight, who fiersly impugned catholique priesthoode, orders and priuate masse. In a­nother place he affirmeth, that the diuill passed through his mouth, tom. 5. Gen. ep. [...]delect. far.Kellyson ibid. Replie of Kellison 91. When I am in company saith he, he hurteth me not, [Page 532] when he findeth me alone, then he teacheth me manners.Kellyson ibid. I haue (saith he) one or two diuills of the greatest sorte, which I take (saith he) to be doctors of diuinitie amoun­gest diuills. He confessed also, that he had eaten a bushell of salte with him. Frequen­tus & proprius mihi condormit, quam mea Ca­therina, and that he slept oftener and neerer vnto him then did his Catherine.Zuing. in subs. Eu­char. Vnto Zuin­glius also appeared a goblin or spiritt white or blacke, when he was intoxicated tou­chinge his opinion against Christs reale pre­sence, and suggested vnto him the 12. of Exodus, Phase, hoc est transitus Domini, a­gainst the reale presence.

8. Contrariwise, the catholique religion was founded in all countries, with many glorious miracles, and the preachers the­reof, were most holie men, not detected with any notorious vice, yea were lanter­nes and lightes of all vertue and sanctitie: but the founders of the protestant religion and the pillers thereof, of all men were most abhominable in their liues and cōuersation, and neuer wrought miracles. The founders of catholique religion were moste chari­table and humble: but the other most proude and cruell. The one were the Ar­chitects and plotters of all treasons, ouer-throwes, bloodie imbruments, and detesta­ble tragedies, in all countries where they begunn: but it was neuer known nor read, that either S. Patricke that brought the Ca­tholique [Page 533] religion to Irland, or Paladius that brought it for Scotland, or Damianus or S. Augustine that brought the same to En­gland, or any other taught the same in any other countrie, did euer conspire in treason or murther, or deuised anny mischeefe a­gainst kinge, potentate, or countrie: or that euer anny man lost his life, landes, or goo­des for not receauinge either themselues or their doctrine: or that euer any kinge was expelled out of his kingdome, for not re­ceauinge the catholique religion into his countrie: or was forced to imbrace the same, as the founders of protestancie haue done. But it is wel knowen that Luther and Zuinglius were the first that euer preached the protestant religion, as it is proued in the Apologie of the protestant Church of En­gland, and that they were the causes of all the mischeefe, warres and troubles, insur­rection of subiectes against their princes, & ouerthrowinge and banishment of Princes by their owne subiects, out of all their king­domes and states.

9. Lastlie it is knowen also, that our first founders and apostles came in simplicitie of spiritt, without troupes of horsemen, or bandes of soldiors, hauinge noe other stan­dert but the crosse of Christ, nor noe other poulder, but the dust of their feete: but the protestant founders came with wilde-fire, g [...]n-poulder, and cannot-shott, with their [Page 534] cruell armies in all places, to bringe all to confusion an desolation that would not im­brace their sect; yea many holie martyres haue suffred death, for not forsakinge their old religiō, to accept these new deuised opi­nions of these sectaries, wherof I haue thought good to sett downe the names, wherby you may perceaue the constancie of Catholiques, and the cruelties of prote­stants. Ex fructibus eorum cognoscetis eos. For yow shall knowe them by their fruicte. I will first speake of Flanders, then of France, afterwardes of England, and last of all, of Irelande.

The name of those that suffred death by the Gewses of Flanders, where the pro­testantes are soe called. CHAPTER I.

1. THe Reuerend Father Nicholaus Picus guardian of a monasterie of S. Francis in Holland, to­gether with ten of his brethren, Ierom Werdan viccar, Will. Hadne, Nicase Hez, Theodorique Emden, Anthony Hor­narien, Anthony Werden, Godfrey Mer­uellan, Frauncis Rod of Bruxells, Peter As­tun a lay brother, Cornell Wican a lay man, who after much torment and affliction, [Page 535] were sent to the towne of Bill, where they were beaten with clubbes, hanged on the topp of the common stoare howse of the towne in the night time, the 14. of August 1575. they cutt of their eares and their noses, they ripped vp their bellies, and pulled ou [...] all the fatt they could gett, and sold the same in all places of the prouince. They al­soe put to cruel death Leonard Veichle pastor of Barcomia, Nicholas Poppell ano­ther pastor of that place, Godfrey Dimens somtime rector of the vniuersitie of Parris, but then Pastor Gorcomiensis, Iohn Oster, W [...]canus, cannon regular of saint Augusti­nes order, and ouerseer of the Nunnes, Adrian Becan of the order of Premonstren­sis, Iames Lacopins a monke of the same order, Iohannes Ons of the order of saint Dominique, Andrewe Walter Pastor Hair­n [...]tensis, besides many other related by doctor Estius chauncelor of Douaie. In this cittie of Brill were put to cruell death 180. religious persones at seuerall tymes. And the Crucifix which stood in the church of Gorcomend for the consolation of the Christians, they pulled downe and hanged the same vppon the gallowes: they snatched also the Eucharist out of a Priests handes, & nailed it vnto a gibbet.

2. When the Prince of Orenge tooke the cittie of Ruremunde in Gerderlande, his soldiors, rushinge into the monasterie of [Page 536] the Carthusians, murthered three lay bre­thren vid. Albert Winda, Iohn Sittart, and Stewart Ru [...]emund. And entringe into the church of that monasterie, they found the Prior thereof called Ioachinus, with the rest of the religious people prayinge vnto God, all which they murthered: in which cittie 29. priestes and religious persons were mar­tired. When the Gewes had gotte by deceit Adernard in Flaunders, after spoilinge and robbinge all the churches and monasteries therof, they apprehended all the priests and religious persons, and brought them bound with the gentlemen of that cittie vnto the castle there, amoungest whom master Peter, licentiate of diuinitie and pastor of that cit­tie, a worshippfull aged man, was put to great tormentes, and at the last beinge tied hande and foote, was cast from the toppe of the tower headlonge into the riuer of Scaldis. After him also they cast headlonge down into the riuer Paulus Couis, pastor of that cittie, Iohn Brackett Batcheler of diui­nitie, Iames Deckerie, Iohn Opstall and Iohn Anuanne a noble man, al priests. They tooke also that vertuous man, Iohn Machu­sius of saint Frauncis order, somtimes Bis­hopp of Dauentrie, who beinge sore woun­ded of them, they left his poore carcasse like a dead carrion vpō the streetes; other priests they tooke by the cittie of Ipris, and buried them quicke in the earth, with their face a­boue [Page 537] the grounde, which insteed of a marck they shott at with bulletts.

3. When Delps, a cittie of Holland, was taken by the Prince of Aurenge, who see­med to shewe great fauor, vnto a most reue­rend and learned man called, Cornellius Musius confessor to the Nunnes of saint A­gatha of that cittie, yet was he with vnus­uall and exquisitt torments put to the crue­lest death that could be inuented the 10. of December, 1575. The same crueltie they shewed vppon Egelbert of Burges a Fran­ciscan friar in the cittie of Alcmaria, for they did ripp his belly, and cutt off his intralles with their kniues. With noe lesse crueltie did they putt to death two Mouncks of the order of saint Hierome at Ganda a cittie in Holland, their names were Iohn Rixtell, and Adrian Textor, whome the Generall of the Gewses caused to be stripe of their cloa­thes, and with their swordes, forced them to runn vppon thicke hedges of quicksett, and to die thereon. The like crueltie he exe­cuted vppon William Gandan a Franciscan, Friar, Iames Gandan, Theodorick Gandan Cornelius Sconhewe, and Iasper, cannone regular, Mr. Iohn Ierome natiue of Edome in Holland, who beinge taken with other Catholiques by Hornan, were brought vnto S [...]age in the north parte of that prouince, where after many horrible and abhomina­ble interrogatorious, some of them died [Page 538] in that miserable captiuitie, such as were left a liue, were bound hand and feete vpon their backes with their naked bellies vp­wardes, and vppon euerie mans bellie, was set a panne, or caldron whelmed down­wards, full of dormise and frogges in great quantitie: and vpon the said pannes or cal­drons were put fiery coales, which burning heate of the fire when those frogges felt, and had noe other place to gett out, they turned all vppon the poore peoples Bellies, and did gnaw and teare there, vntill they made hoales through their backes, or at least some place to defend themselues from the rage of the fire.

4. Vrsula Tales a religious Nunne of the Begginage, after that her father (an ould man and magistrate of that place) with o­ther catholiques were hanged by these re­bells, she also was brought vnto a gibbett, and being asked whether shee would for­goe her faith and religion, and marrie with a soldior, shee most constantlie denied, and was cast into the riuer, and there was drow­ned. This religious Nunne, had a sister that was married, and because shee lamented the death of her father and kinsmen, her head was brocken by one of the soldiors, and that so sorelie, that the braines came foorth. Other & farr more detestable wickednesses were comitted by these tyrannicall repro­bates, in other prouinces of Flanders, Hol­land, [Page 539] Zeland, Brabant, Gelderland and Fris­land, which you may read in the histories of Flaunders: but this I ought not to omitt, that they were soe tormented with such an insatiable thirst to shedd innocent blood that in their detestable conuenticle at the towne of saint Trudan in a vaulte vnder the grounde, they purposed and decreed to make a massacre of ecclesiasticall persons in all places of the 17. Prouinces in one night, which God preuented afterwardes: vnto whome all honnor and glorie,Mense Iu­lij 1566. for his prouident mercie shewed therin.

5. And although the hugonottes of France, sought diuers times to practise their tragicall plottes in that countrie, as in the times of Frauncis the first (in whose raigne they nayled a libell at the court gate of Par­ris, of their damnable doctrine printed in the yeare 1534. which being brought vnto his maiestie, and perusinge part of the con­ten [...]es thereof he said; Did I knowe my right ha [...]de to be infected with that venemous doctrine, I would presentlie cut it off from my bodie) Henrie the second, and Frauncis the second, yet they could neuer performe their desigmentes vntill the beginninge of Charles the 9. his raigne, who being but a childe of 12. yeares of age (and soe abusinge his minoritie) they watched their time and oportunitie in the yeare of our Lord 1562. when euerie one that was wickedly dispo­sed [Page 540] and irreligiouslie addicted, and as it were forsaken of God, began openly to shewe himselfe vpon the theater, wheron this wofull tragedie was plaied. For first they crowned their captaine generall Prin­ce of Condie, kinge of Fraunce, and called him by the name of Lodouicke the 13. and the first Christian kinge of Fraunce. The cheefest rage of all their malice, was pra­ctized vpon those thinges which were most sacred and holy, as vpon the blessed Eucha­riste, by treadinge the same vnder their feete, and castinge it vnto their dogges, and vsed that sacred and dreadfull hoast, toge­ther with the holy chrisme to cleanse their tayles withall, and called Christ vnder the veile of bread, Iohn le Blanch, White Iohn. The like outrage they extended vppon Churches, Monasteries, Alters, Chapples, Oratories, Images, Reliques, and Sepulchers, which they spoiled, ransacked destroied & burned. Vpon Priests Mounckes and reli­gious persons which they put to the vildest and cruelest death that they could imagine: vppon sacred virgins and consecrated Nun­nes, which they rauished and defloured: vppon challices and sanctified vessells and hallowed ornaments, which they propha­ned and defiled.

6. Of 12. that shewed themselues the ringleaders vpon this bloodie theater, there were 9. of them Apostate Mounckes, which [Page 541] Christ vomitted out of his sacred mouth: the captaine and leader of them all, was Beza, who sould his benefice for 700. crow­nes, and then cast forth his venime amongest the licentious courtiers, whome he perswa­ded with his doctrine (vid.) that it was noe offence before God to cōmit sacriledge, to spoile churches, to cogge, deceaue, lye, sweare and forsweare: whose doctrine he­rein being the religion of these newe sec­taries, was most plausible and pleasinge to all miscreantes and malefactors, who aboun­dantlie resorted vnto him, from all partes of Fraunce, and by which he determined to robb and spoile all the churches and monaf­teries of that kingdome in one night in the moneth of Ianuarie, and appointed people for that purpose in all places of the king­dom which was first put in execution in the Prouince of Aquitaine, & had not the Duke of Gays come the sooner to Parris, they had not only surprised the churches & monaste­ries there, but also the cittie, court, & kinge; Thus frustrated of their expectation, they fled vnto Orlians, where before they were lett in by the Cittizens,Vide Sur. they did so­lemnlie swere that they came thither by the comaundement of the kinge to keepe that cittie, and that they would offer violence to none, either in his person, conscience, or goodes, and that euerie one should haue the benefitt of the edict diuulged the last [Page 542] of Ianuarie (wherein it was decreede that the hugonotts should not spoile churches or monasteries) but they noe sooner entred the cittie, but they spoiled the churches and monasteries, burned Images, cast downe alters, yea cast downe the verie walls of the churches, and shewed more execrable wic­kednes towards all sacred thinges, then the verie Turckes, for they in takinge any cit­tie or towne from the Christians, doe only vse to cast downe the Images and Alters, and not destroy the churches also.

7. All the holy Reliques which those hugonotts could gett, they burned them; they burned the reliques of S. Damianus, re­ligiouslie reserued in that place, as they also did S. Hillaries reliques at Poytiers. S. Ire­neus at Lyons. S. Iustus and S. Bonauentur, and the reliques of S. Martyn. At towers they burned the image of Christ; in another place they trayled the same through the dirte. They spared the image of the diuill, & burned the Corpes of S. Frauncis the se­cond, which was buried in the Chapple of the holly crosse, as they did burne the bones of Lodouick the 11. The churches which they broake not downe, they turned into stables and storehowses. Moreouer Beza comaunded all the Priests to be murthered, of whome receauing monny for their re­dēption, yet violated the faith and promise which he had formerly sworne, and broa­ke [Page 543] the oath and peace, which he had before vowed most religiouslie to obserue. Soe as it is manifest there were cruelly put to death, fiue thousand priests, of whom some were flayed aliue, others were rackte till they were dead. Aboue six hundreth mo­nasteries razed to the verie earth, manny o­thers were burned: they burned alsoe the holie auncient Bybles, which were kept in Fraunce for rare monuments, many citties were exhausted with continuall siege, their citizens were murthered, all the countrie was spoiled and ruinated, soe as these ciuill warres of the hugonotts, soe often renew­ed, did more consume and oppresse France with greater miseries and calamities, then all former warres it euer had abroade; For there was no trueth respected, or oath per­formed, if any garrison did yeld themselues vnto thē vpon hope of their oathes (which they neuer accomplished) to saue their li­ues, (as in steede of many examples, that of Petraforte alone will serue) neuerthelesse contrarie to the lawes of armes, to the number of two hunderth, were cast downe head longe from the toppe of a mightie high Rocke: all which perished with that headlong and violent fall. Such crueltie as this, more then Turkish, they exercised vp­pon euerie other place where they did car­rie anny sway: but ecclesiasticall persons and religious people, of all others, felt the [Page 544] greatest smarte, some whereof I will par­ticularize in the next Chapter.

Certaine cruell and bloodie factes comitted in Fraunce against the Catholicks, by those that the vulgar sorie doe cal Hugonottes, from the tyme that they stirred rebellion against the kinge, Anno 1562. CHAPTER II.

1. WHen the cittie of Engolisme in Fraunce was besiedged of the hugonottes, it was yelded into their handes vpon con­dition, ratified with promises and oathes, that it should be lawfull for the catholickes, aswell ecclesiasticall as others, to continue there without anny molestations or inqui­sition. The heretiques neuerthelesse, not res­pectinge the religious obseruation of a so­lemne oath, entring the cittie, gathered to­gether all the selected catholiques, and cast them in to prison, amoungest whome was Michaell Grellett of saint Francis order, and guardian of the monasterie of saint Frauncis in that cittie, who the next daie, after the cittie was yealded, was hanged vpon a tree by the cittie wall in presence of Iaspar Cal­ligne then Admirall of Fraunce and generall of those rebells, which death he suffred most constantlie and prophesied of the said Ad­miralls [Page 545] ruyne, and who when he was cast from the rope, al that wicked crue cried out, God prosper our Gospell.

2. Iohn Virolea of that order, and reader to that monasterie, after that his preuie members were cutt off, was also murthered by them. Iohn Aurell also of that order, a ma [...] 80. yeares of age, his head beinge cutt with a twibill, was cast into a priuie. Peter Bonnen doctor of diuinitie, after eight mounthes imprisonment was hanged at the wall of the cittie. In the house of one of the Cittizens of that cittie of Engolisme, they shutt vpp 30. catholiques which they cruelly put to death by diuers kindes of tormentes; They deuided them by couples, whom they soe chained and lincked together, that sufferinge noe food to be giuen vnto them, they were compelled to eate one another, and soe with extreame languor they peris­hed with hunger. Some of them were diui­ded and out asūder in two partes by mighty ropes, which were thruste through their bodies: Some of them also were tied vnto postes, and fire put to their backes, by which they were tormented more by the torment of a prolix death, then by the agonie of a violent flame.

3. The hugonitt garrison that kept the cittie of Vnstorne, though they were diuers times courteouslie entertayned of a most noble woman called the ladie of Maren­datt, [Page 546] yet they tooke her within her owne house and tyed her to hott glowinge gad­des of Iron, and leauinge her in that tor­ment, they departed withall the spoile of the house with them. The chiefe Iudge of the cittie of Engolisme, after they had cut away his priuie members, was hanged at his owne house. They tooke a vertuous priest also called Lodouicke Fiard, of a vil­lage neere Engolisme, a verie vertuous man and of an exemplar life by the testimonie of all men, whome they compelled to hould his handes in a cauldron full of hoat scau­linge oyle, vntill the flesh was consumed and nothinge lefte but the bare bones, and cast the burninge oyle into his mouth, and soe shott him with bullets and killed him. They tooke alsoe another priest called Co­linus Ginlebantius the vicare of S. Auzann, and when they had cutt off his priuie mem­bers, they cast him afterwardes into a sis­terne full of burninge hoat oyle, where he ended his life. They killed alsoe two other priests, the one was of the parrish of Riniers, who after they had cut out his tounge, then they murthered him: the other master Iohn Bachelon, his foote beinge burned by a hoat burninge Iron, they strangled him.

4. Maister Simon Sicott viccar of saint Hillarie of Montierind, beinge a man of 60. yeares of age, and replenished withall ver­tues, was betrayed by a hugonot whome [Page 547] he [...]upposed to be verie faithfull vnto him, and was brought captiue into Engolisme, but his life and libertie was restored vnto him for a great some of monny, that his fri [...]des did procure for his ransome, yet de­partinge from the cittie he was pursued, & his tonge was cut off, and his eies were pulled out of his heade. Two other priests were hanged by one of their heeles, with the other heele free, and their heades down­wardes: one of them was left in that mise­rable torment and the other was kild out­right. Another priest called maister Peter, of the parrish of Reulinēd was burried quicke. Maister Arnold Durande, and viccar of Flea­cen was cast in the riuer being of 80. yeares of age. A Franciscan Friar of that age alsoe, was cast headlonge from the walles of the cittie. Maister Octauianus Ronier viccar of S. Cybard, after sundrie tormentes, was fastened to a tree, and soe shott to death. Maister Frauncis Robaleon in the parrish of Foncobrune viccar, was tyed vnto a yoke of Oxen that drewe a cart, and after manny str [...]pes and terrible torments, gaue vpp the ghoast: so that in the diocesse or Engolisme, in lesse then in two yeares space, 120. did there suffer martyrdome; priests, noblemen, gentlemen and others.

5. In the village called Floran, a little distant from S. Monehond, they tooke a priest, whose priuie members beinge cutt [Page 548] off by the Surgean of Bethan, he bragged that he was the 17 priest that he had murthe­red after that manner, and was afterwardes scourged vnto death. In the cittie of Hande, in the diocesse of Carnutensis, they caused a poore priest to say masse, only to scorne that blessed sacrifice, which Christ instituted for the quicke and the dead, and at the eleua­tion, they snatched awaie the sacred hoast which they stabbed with their daggers, and then murthered the poore priest. In a cer­taine Hamlett 7. miles distant from Orliās, called Patt, they tooke 25. catholiques who fled vnto the church, which they burned by puttinge fire to the doores thereof; they carried with them many priests bounde at their horse railes. After spoiling of the church of Clerins they burned the reliques and bo­nes of the kinge of Fraunce called Lodouick the 11. as also the bones of the kinge of Na­uar, somtimes their owne generall.

6. Att saint Mucarie in Gasconie, they cutt open the bellies of many priests, and made a deuise to draw out their bowells: in rhis cittie they buried many priests quick. In the cittie of Ancina, they tooke an ould prieste, whose preuie members after they had cutt off, they roasted them, and caused him to eat them. In the cittie of Vasett in Gasconie, when Frauncis Cassius was Lewetenant vnder the king of Nauare, two souldiers of that garrison, rauished a wid­dowe, [Page 549] and thē put gun ponder into her priuie partes and gaue fire to the powlder, and soe her bellie burst & her bowells came foorth. The Lord of saint Columba, the gouernor Go has and a great number of nobilitie being bes [...]edged by the Earle Mount Gomerie, yel­ded themselues vnto him vpon certaine condicions, yet neuerthelesse they were kept in prison 9. mounthes, and paid their ran­some: and being inuited to supper by the said Earle, of whome they suspected noe such guyle, he hauing promised them their libertie, yet he sent souldiers in their absence to their chambers, and as they returned from supper, were intertained with the bloodie edge of their swordes: and soe against faith and promise and after paying their rāsome, they were inhumanly murthered. In the cittie of Montbris, the Barron of Adrett caused many catholiques to be cast headlong from the topp of a high Turett, and caused also souldiers to attend their miserable fall, and to entertaine them with the pointes of their pikes.

7. Such was the impudencie and barba­rousnes of a certaine hugonott, that he did weare a chaine about his necke of the eares of priests, & shewed the same to the chiefest captaines of the hugonittes. They did ripp the bellie of a certaine priest, and tooke out his bowells, in steede whereof they putt oates to serue their horse for a maunger. The [Page 550] heretiques of the cittie of Neemes in Lan­guedoc, did cast a great number of catholi­ques into a mightie deepe and large well of that cittie, and haue filled the same twise with mens bodies halfe dead. Iames Socius a wicked pirate, who obtaininge letters pa­tentes of Ioan Alberte Queene of Nauare, which they call letters of mart, sayling to­wardes the Iles of Madera, and Canaria, mett with a shipp of Portingall, goinge to­wardes America, which he pursued and tooke. In which there were 40. of the fa­thers of the societie of Iesus, who were sent to the Prouince of Brazill to instruct them in Christian religion, but the wicked and cruell Tyrant, like a deuouring woolfe, seased vppon these poore religious people, whome he massacred and after dismembring of them, of some he cutt a legg, of other­some an arme, and soe he cast them all into the sea.

8. Lastly Anno 1567. in the Carthusian monasterie which they call Burfowtaine in the diocesse of Suesse 5. mounks of that bles­sed order were murthered by the heretiques that came to robb that monasterie, Iohn Motto, proctor thereof a most vertuous priest, Iohn Megnē priest, Iohn Aurill priest, Benedict Lenes lay brother, and Theobald priest. All these that I speake of neuer tooke weapons against them, but most patientlie endured martirdome at their handes: But [Page 551] if I should speake of soe manny as were put to most cruell death and were kild in al the Prouinces of Fraunce, citties, and townes thereof, and such that were betrayed by thē, I should make an infinitt volume, but I cannot omitt that worthie and inuincible. Prince Frauncis of Lorraine Duke of Gwise, whose murther was plotted by Beza and executed by Poltrott. These and the like e­xamples ought to moue good christians to beware of these people.

9. Before the firie, and furious concu­piscence of king Henry the 8. (who caused that vnfortunat deuorce betwixt him, and h [...]s vertuous Queene Katherine) there was no realme in Europe more opulent and more abundant in all things, then the king­dome of England: no kingdome more pea­ceable at home and more glorious and pros­perous abroad: no king so victorious and t [...]iumphant ouer his enimies, as he: no courte so magnificent or so plawsible, being full of cheerfull shewes, and replenished with an vniuersall triumph, ioy and exalta­tion, the king liued in securitie without feare of forraine princes abroad, or treason or conspiracy of his subiectes at home: bet­wixt the one and the other there was inter­changeable good offices, aswell of a princely bountifulnesse towardes the subiectes, as of a dutifull subiection towardes the prince: the king possessed the hearts of his sub­iects, [Page 552] & they againe enioye the loue of their Prince. But when he violated and dissolued the in dissoluble knott & bond of matrimo­nie, which no power in earth was able to disioyne (as our Sauiour saith) by this sepa­ration and diuorce,Matt. 19. he separated himselfe al­so from Gods church: all thinges were sub­uerted and turned topsy turuie, all was fil­led which feares and suspitions at home, with warres and diuisions a broad, and with continuall frights and stranges allar­mes of attempts and garboyles, aswell in the court, as in the countrie. The treasures were exhausted, the subiects impourished, religion suppressed, religious howses dissol­ued, the vertuous oppressed, the wicked aduanced and exalted, the nobilitie con­demned and beheaded, and their goods confiscated, and all vertuous people, were fedd and sustained, Pane lachrymarum & a­qua augustiae: with the bread of mourning and teares, and with the water of anguish and paine, so as whatsoeuer the prophett Hieremy spake of Hierusalem, may be ap­plied to England after its apostacy; The flourishing nation (saith he) is like a poore widdow,Hier. c. 1. that wailes at night and her tea­res rune downe by her checkes, her priests doe waile, her virgins do complaine, and she is euerie where oppressed, her nobilitie are suppressed, and many of her people ouer­pressed with vnsufferable miseries and cal­lamities. [Page 553] Facti sunt hostes eius in capite eius, & inimici eius locupletati sunt. Her enimies are promoted into her highest promotions, and her aduersaries made riche by her spoy­les. Know yee and behold, how distastfull it is to forsake God, and nott to haue his feare before your eyes. A seculo consregisti iu­gum Domini, thow hast bracken and cast off godes yoake euen from the beginninge, thy swoord deuoured the prophets, quasi leo [...] astator generatio vestra, a destroieng lion is your generation. And as King Henry the 8. himselfe said in this booke against Lu­ther. Eos qui pelluntur gremio matris Ecclesiae, stat in furijs corripi, atque agitari demonibus. Such as are expulsed and thrust out of the bosome of our mother the Church, are foorthwith ouercharged with the furious and raginge flames of hellish spirits, and vanquished which diuills: which assertion I would to God, it had not bene verified of him that said it, nor sutable to the purpose wherunto the same is applied. But En­gland to their great cost by experience knoweth this to be trew, howsoeuer other­wise they dissemble it.

6. But to retourne to him that applied the same against Luther, the stroake did re­bo [...]nd and reflect vppon his owne neck,Anno Do­mini 1533 Regni eius 24. for being excommunicated by Clemens 7. for putting away his married wife, and for marrieng Anne Bullen, tradidit se (as the A­postle [Page 554] saith) impudicitiae, Ephes. 4. in operem immunditia omnis in auaritiam, he yelded himselfe ouer to impudicitie, to the exercise of all vnclea­nesse, & couetuousnes: he caused himselfe to be decreed by perleamēt head of the church, made it high treason in him that would not sweare precisely in his conscience this to be trew, where many worthy personages, both ecclesiasticall and lay people for refusing this oath or otherwise resisting it, some were burned aliue, as father Foster of the order of saint Frauncis, Queene Cathrins confessor, other some were beheaded, as doctor Fisher-Bishopp of Rochester, and Sr. Thomas Moore L. Chancler of England, and may others were hanged drawen and quartered. Yea he condemned the whole cleargie in a premunire, which afterwardes they redeemed with a submission & paimēt of a hundreth thowsand pounds, for that they acknowledged Cardinall Campeignes and Cardinall Wolsey as legats from Rome, notwitstanding that the king himselfe by his Ambassadors procured their coming. In the 24. yeeres of his raigne, also he prohi­bited all appeales in causes ecclesiasticall, re­ducing all spirituall authoritie of determi­ning the same to the English Cleargie. He forbid all license or dispensations, and facul­ties from the church of Rome, and seemed to establish them in Thomas Cranmer Arch­bishopp of Canterburie, that he should [Page 555] grant the same to the king againe the 26. of his raigne. Other his bloody factes and furious behauiour, yow may well perceaue by the Catalogue following.