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 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 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 coÌ„try 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 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 shal be 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. Bonaâ—enture S. Anselme and in our owne age â—hose of Dionis Carthusianus Laurentius â—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 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 translatioÌ„ 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 thâ—â—â—â—â—ament he manifested the bowells of his charitie Isa 5. Chrys homil 61. ad populum AntiochenuÌ„ 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
mooveables they had all was sould and the price thereof brought before the Apostles And this they did as they were obliged by â—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 impuâ—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 sorâ—e that none 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. 5 2. 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 Cenobitâ— 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 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 haâ— 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 â—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 Tarâ—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 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 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 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 Palesâ—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 coÌ„parison 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
THE THEATRE OF CATHOLIQVE AND PROTESTANT RELIGION DIVIDED into Twelue Bookes Wherein The zealous Catholike may plainelie see the manifest truth perspicuitie euident foundations and demonstrations of the Catholique Religion Together with the motiues and causes why he should perseuer therin The Protestant also may easilie see the falsitie and absurditie of his irreligious and negatiue Religion Together with many strong and conuincing reasons why he is bound to embrace the Catholique faith and to returne againe to the true Church from whence he departed WRITTEN By I. C. Student in diuinitie With permission Anno 1620. MAgni periculi res est c. It is a thinge of great danger it after the oracles of the Prophets after the testimonies of the Apostles after the woundes of the Martyrs thou presume to discusse our ould faith as if it were new if after such expert guides thou neuertheles wilt remaine in error if after the combatts of such as did strugle vnto death for the defence thereof thou wilt yet oppugne it with idle disputation let vs therfore reuerneÌ„ce our faith in the glory of the Saintes S. Ambrosius in sermone de SS Nazario Celso TO THE BLESSED and vnspotted Virgin Marie Mother of God and Queene of heauen by whom saluation and redemption came to the worlde 1. BOOKES of greatest estimation and noblest subiect most gratious Virgin ought to be dedicated and offred to the noblest and eminentste personages and that for two causes th' one to be protected and patronized by them against malignant and malitious people to whome the obiect or matter might be offensiue the other to gratifie them for the benefites receaued of theÌ„ the obiecte of this booke which is the theater and true representation both of the Catholique and protestant religion being so eminent that it excelleth and exceedeth all obiects whatsoeuer ought to be dedicated and consecrated vnto thee most sacred Virgin being the worthiest creature amongest all meere Creatures that euer were Contraria se posita magis ilucessit 2. The opposition of two extremities can neuer be better declared or knowen theÌ„ to oppose the one to the other as things positiue and thinges priuatiue light and darknesse thinges contrarie as heate and cold thinges contradictory or thinges affirmatiue and negatiue as a man and noe man nothinge is soe repugnant or hurtfull to the Catholique religion as heresie and especially that of the sectaires of our vnfortunate daies nothinge soe contrary to Christe as Antechriste nothinge soe offensiue to the Catholique Church as the malignant Congregation of Caluinistes Anabaptistes So as the trueth of the one caÌ„not be made more apparant more euident and more cleere then by the falshoode of the other nor the goodnesse of the one be better made knoweÌ„ then by the mischeefe euill of the other 3. Vouchsafe therfore ô gratious virgin and mother of the Sauiour of the worlde that the trueth and goodnesse of the one beinge made knowen and the falshoode and wickednesse of the other being detected with thy most precious intercession to thy Sonne Iesus to lighten and illuminate the hartes vnderstaÌ„dings of such as are ouerwhelmed and ingulfed in the dangerous abisme of darcknesse and are gone astraye in the intricat labernith of heresies Deliuer theÌ„ ô blessed mediatrixe that doe walke awry in the darcknes and shadowe of death Protecte and defend the Catholique Church for the saftie of which Christe Iesus tooke flesh of thee and for the establishing whereof he suffered his bitter passion yealded himselfe to death and triumphed ouer the powers of darcknesse from the malice and dangerous purposes of all such as bend all their plotts and pollices to destroy her 4. By whom should the religion of virgins vowes and votaries be protected and vpholden but by her that made the first solemne vowe and profession thereof To whoÌ„ should the religion of Christ be dedicated but to the mother of Christ Or the law of grace be addressed but vnto her that is ful of grace What better aduocate can the Church haue then shee who is placed betwixt the sunne and the moone as S. Bernard saieth which is mary betwixt Christ his Church What better defense can there be against heretiques then shee as S. Bonauenture saith that destroyeth all heresies and according to S. Bernard omnis haeresunt inâ—eremptrix that killeth all heresies Therfore ô blessed Virgin Dignare me laudare te Virgo c. Vouchsafe me to praise thee ô sacred virgin fortifie me against thine enemies and the enemies of the Church of Iesus Christ which being his only comoÌ„wealth kingdom patrimony vineyarde and mysticall body euery member thereof ought to defend yea is more bound thervnto then to the defense of any earthly comon wealth 5. As for thyne incpmparable and vnspeakeable merittes and benefites towardes me and towards the whole world all true Christian hartes doe acknowledge them with Aristotle I confesse Qui beneficium accipit De coÌ„gruo uon de coÌ„digno libertateÌ„ perdidit He that receueth a benefit loseth his liberty becometh a slaue to his benefactors How then should not I the whole world confesse our selues to be obliged vnto thee for soe generall and soe worthy a benefit as we haue receaued at thy handes Iesus Christ taking that flesh of thee in which he would dye for our offeÌ„ces Therfor ô blessed virgin I offer my self with this my labour as a poore slaue vnto thee I prostrate my selfe like a poore wretched sinfull creature before thee confounded and oppressed with many imperfections and defects voide of merits destitut of grace ouercharged with the dreadfull assaultes machinations of powerfull enemies they to stronge to offend and I to weake without thy helpe to defend my selfe against them We therfore Sub tuum praesidium confugimus sancta Dei genitrix c. flie vnder thy sauegard ô mother of God for none that euer relyed vpon thee was frustrated of his expectation none was euer deceaued of his hope none was euer coÌ„founded or discomforted who hath at any time fled to thy intercession as holy Church in all ages by experience hath proued and all holy sainctes that euer were haue solemnly auouched 6. Thou therfore ô only a Aug. ser 2. de Annunc hope of sinners Thou ô b S. EphreÌ„ de laud. B. Mariae ioy saluation and peace of the worlde Thou ô c Damasc orat 2. de Assump ocean gulfe of grace Thou ô d Damasc orat 2. dormit Virg. liuing arke of the liuing God Thou e Epiph. l. 3. Hier. 78 the mother of all liuing and the cause of life who broughtest forth life vnto the world Thou f Cyril Alex hom 10. the pretious marguerit of the worlde the inextinguible light thereof the crowne of virginitie the scepter of the Catholique faith and the indissoluble temple containing him who can be no where contained Thou ô g Ierem. adu Iouiu East gate euer shut
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 knoweÌ„ as may appeare by the iudiciall actes and recordes of NouodiuÌ„ 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 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 MoÌ„tanus 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 lâ—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. 1â— 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 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 defeÌ„der 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 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 Bulâ—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 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 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. witteÌ„b 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
shall their pouertie saith he in the middest of their filth and nastines whose raginge concupiscence is nothinge the lesse abated purchase vnto theÌ„selues 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 seruaÌ„t 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 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 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 sufficieÌ„tly conuince them sayinge Si Apostoli c. yf the Apostles liuing in their boâ—ies could pray for others how much more now being crowned for their victorius Tâ—yuÌ„phes One man Moyses obtayned pardon of God for 6000. armed men S. Stephen the true follower of Christ and his firsâ— 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 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 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 Chrisâ— and as wee followe or reuerence no other in the Saincts but Christ so wee do not inuocate or pray any
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 bouÌ„d by their â—awes to beleue according to the 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 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 Geâ—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. ClemeÌ„t 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 coÌ„firmed both by the two generall councells 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 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 froÌ„ 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 froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—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 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
dead S. Athanasius saith If the soules departed 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 prayers for the dead Purgatory 6. Lastly the councell of Carthage doth coÌ„firme 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 satâ—sfactions of other of his saincts by which they that are departed as they haue neede may receaue benefitt For the doe vnderstaÌ„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 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 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 tormeÌ„ts 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 reconsilemeÌ„t 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 sustenaÌ„ce in due seasoÌ„ 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
mention Hier. de script Eccles he was put to death by Maximianus About that time also was Lucianus 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 MouÌ„t 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 Archbisâ—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 vnioÌ„ of the Greekes vnto the latine church 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 neâ—er leaue off monasticall professioÌ„ 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 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 VaÌ„dals in Affrick he would needes put himselfe into captiuitie for the redemption of a poore Widdowes onlie sonne I ought not 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 RhegeÌ„ 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 Daneâ—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 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 moÌ„cke 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 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