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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	true_a	zeal_n	zealous_a	107	3	8.9133	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09101	A discouerie of I. Nicols minister, misreported a Iesuite, latelye recanted in the Tower of London Wherin besides the declaration of the man, is contayned a ful answere to his recantation, with a confutation of his slaunders, and proofe of the contraries, in the Pope, cardinals, clergie, students, and priuate men of Rome. There is also added a reproofe of an oratiuon and sermon, falsely presented by the sayd Nicols to be made in Rome, and presented to the Pope in his consistorye. Wherto is annexed a late information from Rome touchng [sic] the aute[n]tical copie of Nicols recantation.	Parsons, Robert, 1546-1610.	1581 (1581)	STC 19402; ESTC S120349	83,096	196

is in earneste studie often prayer great labor much preaching maruelous abstinence and feruent desire of the aduancement of vertue and true religion Card. Paleotto is Bishoppe of Bononie Paleotto● endewed with no lesse zeale in God his cause whose wise and watchfull gonerment may appeare by the decréees of his Prouincial Sinods extant in print and his singuler vertues may in part be conceaued by that which I will saye of Card. Borrhomeo whom in gouernment and lyfe he séeketh to imitate Onelye I add this of Paleotto that he preacheth incessantly and distributeth euery moneth to the poore that which amounteth of his Bishoppricke aboue his owne necessary expēces He is singuler wel learned him selfe and a great Patrone of all learned men Card. Borrhomeo is Bishope of Millaine Borrhomeo the mirror of Prelats of our time and séemeth to haue receaued the same spirite in gouernment which his predecessor S. Ambrose had For he is a paterne of perfect prelacie to the worlde and his doinges are such as in déede are scarse credible in these our dayes but onely to them that haue séene them with their eyes his labour séemeth intollerable both in visiting his prouinces for the most parte a foote and also for his continual preaching cōmonly eu●ry day and some time twise or thrise in one day vpon occasion of néede he stayeth in the Church 40. houres together as he did of late bestowing the one halfe houre in prechinge and the other in prayer of al that time and the poeple cōming and goeing from farre partes to his Church of S. Ambrose in Millaine to that his 40. h●ures exercise This exercyse is called in Italy la Quarantena His diet is most slender eating onely once a day and that in the refectorie with his seruantes without difference of meates His exercise is after dinner to heare his Chapplens discourse vpon some spirituall matter redd at dinner time for all the● dinner noe word is spokē but one readeth the scripture for halfe an houre which is all the time that his dinner dureth his sléepe is not aboue 4. or 5. houres in the night he hath a Colledge or Seminarie of priests in Millaine erected foūded at his owne charges to whom for the most part he maketh euery day an exortation spendeth one other houre with them in spirituall conferences At the time of the laste greate plague in Millaine about 4. yeares past al men fléeing for the terror of death he by no means would be perswaded to depart but perseuered there al the plague time A meruailous example of a louing Pastor going to the infected himself ministring the Sacramēts vnto them when they lacked necessarie maintenāce he sould away all his houshold furniture as appereth yet by his naked chamber walles distributed al vnto them Besids this euery fryday during the plague he went bare footed to the Church before the people bering the Crosse himselfe reciting the Litanies● with streames of teares so longe vntill God turned his hand from that Citie euery night before he goeth to bed calling al his people together they haue praiers spiritual meditations in his chappel to which also strangers of the Towne some time resort amōgst whō ther came once a wicked catif discharged a pistol vpon the Cardinalls backe A wonderfull miracle as he was knéelinge in praier but God deliuered miraculo●ly his seruant for the pellets passing onely thrugh two thin cassoks his shirt staid at the skin persed it not as it was there found shewed in the presence of many which are yet alyue to testif●ie the same Much more might be spoken of this rar● man but this maye suffice to shewe that Cardinals are not so wicked mē as Ihon Nicols dothe affirme And generally I may add that as manie Cardinales as are Bishopes in these dayes as none of of these in Rome are for the Pope suffereth no Bishop to lye from his bishopricke but to be resident according to the Councel of Trent Sesio 23. cap. 1. they are all of very good and exemplare life as might be shewed in particulers and by the most vertuous liues and deathes of two late Cardinales arche Bishopes of Naples and Augus●a was declared Of Priestes and religious men Iohn Nicols accuseth the cleargie of Rome and Italie in two thinges the one of ignorāce the other of dishonestie For the first he saythe Their Priestes in Italie are for the most parte vnlearned I demanded of some of these Italian priestes in the Italian tongue wether God the Father and God the holye Ghoste had bodies they aunswered yea Well then seeinge their priestes be ignorant cet Héere you sée Iohn Nicols borne in Cowbridge vaunting ouer the Italian and condemninge him of doulfeshnes which is some what more ridiculus then the Ape scoffing at the fox for wante of a tayle That the Italian priestes are cōmonly well learned Italian Priestes learned I could affirme of mine owne experience and proue it also by the infinite bookes which are daily set forth by them in all sciences but especially in their owne language which they estéeme as muche as the latine and haue ●urnished the same with all varietie of authores which euer wrote commendably in anie tongue But why Italian priestes shonld not be so ignorant and vnlearned as Ihon Nicols reporteth I could yeald many more resons wherof the first and principal is their great wit and capacitie ioyned with a great desire of knowledge and therin to excell all others Which things being cōpared with other helpes wherof I will now speake must néedes bring forth greater effecte of learninge and learned men in Italie then in other places where the lyke helpes are not And touching the helpes to learning Helpes to learning in Italie which Italians besides their excellent witt haue aboue other men they are manye For first in stead of our two vniuersities Vniuersities Cambridg and Oxforde they haue their Pauia their Padua their Ferrara their Bononie their Siena their Perugio their Rome their Salerno their Naples and some other vniuersities besides their great scholes not much inferior to Uniuersities Schooles as Turin Millan Mantua Brescia Cremona Uenice Florence Genua Macerata Aquila Cosenza and other places wher commonly the Iesuites doe reade Also besides their prouinciall Seminaries Seminaries which according to the Coūcel ●f Trent Ses. 25. ca. 18 euerie Bishop that is able hath in some towne within his dioces which in Italie amounteth to be some hundrethes To this now if we add their facilitie in obtaini●ge the latine tongue by the vicinitie which it hath with their owne also the varietie of all sciences written or by translation in the Italian tongue also the greate store of learned men and teachers amongest them and the continuall conference whiche they haue with learned straungers who dayly come vnto them lastly the greate and often excercises which Italian priestes haue

lesse nowe For you knowe the saying Cicero Qui semel verc●undiae limites transierit eum gnauiter impudsntem esse oportet 1. Timo. 5. And S. Paule geueth but a hard sentence of those which haue brokē their first faythe and promise And as for that he addeth of his minde to be saued it is of small importance for I thinke that rare trobleth him litle as it maye appeare by the reste of his dealinges which I shall haue after occation to touche Slaunderinge of others WE HAVE had a vew in the former part The secod● parte of the one side of Ihon Nicols his tongue verie smothe as you sée cléere in his owne praise But now if we turn vp the other side also we shall finde it no lesse cankered and venimous in the slander of his neighboure then the former was currant in his owne cōmendation And here before I passe any further very gréefe of minde enforceth me to ●●eake a word or two in detestation of a certaine familier propertie of Ihon Nicols which is wilful malitious detraction● For as it is a great faulte to fauour detraction in any degrée or to vtter easily a true reproche to the infamie of any man soe to deuise lyes and slaunders without any reason or ground at all and to auouche thē of a mans owne knowledge as Ihon Nicols dothe is a poynt of a very deadly resolution made within the den of a desperat harte What cause I haue to vtter these wordes shall appeare in the sequel of this part which for more perspicuites sake I will reduce vnto certaine genaral poyntes acording to the diuersitie of parties which are slandered in the same But first by the way I am to examine a reproche layd down by Ihon● Nicols in the very beginning of his booke against all Catholiques by which you shal haue a gesse of his truthe in reportinge other maters héerafter A tast of Iohn Nicols truthe in reporting He saithe therfore amongest other thinges in his preface that Catholiques hould the soule of Aristotle to be in purgatorie thence to be deliuered by dirges and masses And this is the first and formest of his reportes against vs the whiche howe malitious grosse and impudent a slaunder it is all the world can witnesse which séethe our bookes wherin we hould more then the plaine contrarie For we are soe farre of from saying that infidels or heritiques goe to purgatorie as also we teach that manie Catholiques departe hence straight to hell for their wicked lyues and onlye such goe to purgatorie as dye in the fauoure of God This place is soe interpreted by saynte Aug in psa 37. li. 21. de Ciu. ca. 26. li. de fide ope cap. 10. in psal 80. but haue not dōne such penance for their sinnes as Goddes iustice requireth and therfore they are to be purged by fire after this lyfe and so saued as S. Paule signifieth 1. Cor. 3. by the interpretation of the holye Fathers We teache then as it maye appeare in the Councell of Florence in li●eris vnionis Orig. ho. 12. 13. in Hiero ho. 25. in Nu. ho 6 in Exod. Greg. lib. 4. dia. cap. 39. Beda in ca. 3. Luc. that there are thrée sortes ●f men which dye one verye good which ●oe straight to heauen one verye euill which goe straight to hel one meane be●wixt both which goe to purgatorie and ●here may be reléeued by the pietie of the ●iuing This was the doctrine of the Ca●holicke Church twelue hundred yeares ●ast sett doune by S. Austen a chéefe do●tour of the same Church in dyuers pla●es of his workes most plainlie as in his Enchiridion cap. 110. Whose wordes are these Doctryne about the dead iu S. Austens time Nether is it to be denyed that the ●oules of the dead are releeued by the pi●tie of their liuinge frendes when the sa●rifice of our Mediatour is offred for thē or ells almes are geuen for them in the Chruch but yet those things profit only those which deserued whiles they li●ed that these thinges might profit them after their death For there is a kinde of ●yfe nether so good but that it may need ●hese thinges after death nether so euill ●ut that these thinges may profit it after death But yet there is another kinde of ●ife so good as it needeth not thes things ●nd againe another so euil as it can not be holpē by those things when it is o●● gone Wherefore in this lyfe all me●●e● is to be gotten by the which a man may be releeued or oppressed after this lyfe● But let noe man hope to obtaine that at God his ●ande after he is dead which he neglected while he was aliue Wherefore these thinges which the Church doth vse for the commending of the dead are no● contrarie to the saying of the Apostle a● we shall stande c. for that eche man whiles he was yet liuing in flesh ● Cor. 15. gate him selfe this merit that those thinges might profit him For they do not profit euery man and why doe they not profit al bu● onely for the dīfference of lyfe which ec● man did lead in his body therfore when sacrifices ether of the aulter or of any o●ther almes are offered for all those tha● died in baptisme for the very good they are thankes geuing for the not very euil they are propitiations or intreatinges fo● pardon for the very wicked althoug● they helpe not the dead yet they comfor● in a sort the liuing Hitherto are S. Au●sten his words and he repeteth the ver● same againe in his seconde question t● Dulcitius and the like in his 21● booke o● the citie of God the 24. chapter Wherby it appeareth that his Church taught thē as directlye against our aduersaries as we teach now But of these matters we shal haue occasion to speake more in the thyrd part of this answere Onely here I meant to confute the slaunderous lye of Iohn Nicolls and to geue you some shewe of his shamelesse forhead wherewith I must haue often combate hereafter in this second part which now I beginne according to the diuision promised before of the principall parties slaundered in the same which for methods sake may be reduced to this order The order of this secūd par● First of the Pope secondlye of the Cardinalls thirdly of the prists and religious folks fourthly of the English studētes in Rome ●iftly of particuler persons lastely of the citie of Rome it selfe for that all these haue tasted of the whippe of Iohn Nicols tongue without exception Of the Pope Iohn Nicols for lacke of matter rather then malice could haue bene contēt as it séemeth to passe ouer with silence the Pope which now is but onely for breaking the custome of his companiōs and offending the appetites of his compartners whoe coulde not haue take● well the omittinge of the Pope beinge the principall obiecte of their diuinitye For which

The true Churche is visible as hath bene saide that is that no man can be saued excepte he repaire vnto h●● enter into her heare her obeye her and the like Cyp. li. de simpli Ire ep 1. ad Dā Aug. li. 4. de bap● ca. 1. they doe deduce I saye by infallible consequence that this Church or Congregation must be visible to mans eyes Otherwise howe shall we repayre vnto her whom we cannot sée how can we complaine vnto her Math. 18. as Scripture biddeth vs whye shall we be damne●●or disobeying her as Christ threatneth vs 1. Cor. 15. How shall we receaue the Sacramentes and true inter●retation of Scripture from her if she be inuisible Act. 20. Howe dyd S. Paul persecute the true Churche of Christ Aug in psa 30. 47. 44. li 2. ●ō Pet. cap. 32. tract 1. 2. in ep ad Io. Orig. ho. 30 in math● Chris. ho 4 in ca● 6. Esa. How doth he say that God hath put Bishops and Pastors t● gouerne it if it be inuisible The holye Fathers of the primatiue Churche haue laboured much in this pointe against heretiques whoe alwayes had this shifte to say that the true Church was inuisible and therfore their obscure and new vpstarte congregations might be it Wherof S. Austen writeth at large against the Donatistes● But the saide Fathers ouerthrew this refuge of hereticks by many places of scripture As where the Church is promised to be a hil vpon the toppe of all other hilles Esa. 2. Deu. 2. Mich. 4. Psal. 18. Math 5. 1. Tim. 3. Math. 18. Gen. 22. Aug. tract 19. in epist. Ioan. Ier. in haec ōnia loca a tabernacle of God placed in the soone a citie inobscurable builte vpon a mountayne a piller of trueth erected for all men to repayre vnto and a benediction for al nations to participate of as wel Iewe and Gentile as others By which and like places of scripture the holy Fathers do proue that the true Church of Christ is not inuisible but soe visible and subiect to al mens sightes as al may know her repayre vnto her enter into her heare her obay her and follow her that will excepte heretickes only as S. Austen sayeth Aug. li. de vnit cont Pe●il ca. 14. in Psal. 32. Whoe doe blind them selues and will not see soe greate a hill and if they do see her yet they runne from her according to the spalme They saw me and yet ranne out from me Fowrthly the Catholicks doe deduce of the premisses that The true visible Church cannot erre if this trew visible Church of Christ haue soe greate priuiledges from him as to be his spouse and his owne body as is sayed before also if no man can be saued but by repayringe to her and obaying her direction then is it necessarie that Christ shoulde according to his promise soe gouerne her by his holy spirite Au in Psal. 147. de vnit eccle ca. 13 20. Math. 28. and directe her vnto the end by continuall assistance as she may neuer be deceaued in doctrine of faith or bring her childrē into errour For otherwise she mighte become of the spouse of Christ a stromp●t and an apos●ata as the Donatistes sayed she was in their time and as Luther sayed she was in his time S. Austē detesteth all su●h as say soe Conc. 2. in Psal. 101. 1. Tim. 3. and soe Christ his Kingdome should perish and the worke of his passion become frustrate also otherwise whye is she called by the Apostle a piller of trueth for vs to repayre vnto in all doubtes and why are al men commaunded vnder payne of damnation to heare and obey her Math. 18. if she may erre and deceaue those that take directiō from her Leo ep 31. Math. 3. ●3 Moreouer if this visible Church might erre and soe perishe how then shall the barne floore contayninge corne and chaffe The corne ●●●de Ephe. 4. Aug. li 22. de ciui ca. 15. 18. contayninge wheat and cockle vnderstoode literallye of this visible Church remayne vnto y● end of the world as Christ affermeth that they sha●l How doth S. Paul say t●at this visible Church shal cōtin●w vnder visible pastours and teachers vntill we méete all in vnitie of faith c. Finally reade S. Austen only of this absurditie That Church saithe he which was the Church of all Nations Aug. in ●sa● 101. cōcio 2. vide Chris. ho. 4. inca 6 Esa. ● Orig ho. 3. in mat is she not now Is she perished they saye soe that are not in her O impudent speech is she not because thou arte not in her nay see least thou be not in her for saying so For she shall be though thou be not Fifthly Catholiques doe deduce out of the premisses that séeing the knowledge finding out of this true Church The necessitie of infallible mar●es to knowe the Churche is soe necessarie to all men as hath bene sayd and as noe man can be saued without it it is certaine that Christ hath left ●ome such manifest sure and infallible markes to knowe this true Church and Congregation from all other congregations in the world as no man maye be deceaued therin excepte he will wilfully blinde him selfe This is agréeable bothe to the mercy and iustice of Christ whoe forsawe in his prouidence the doutes that would rise about this matter For which cause also S. Aus●en sayth Aug. in psal 32. That the holy Prophetes spake more plainer of this Church thē of christ him selfe Foreseeing that more controuersies should rise about the Church then about Christ c. Of these markes therfore we are nowe to entreate so farre as Nicols geueth vs occasion Which thing because it is of al other of most importance for the true Church once found Why here●iques are soe angerie with the markes of the Churche all other controuersies are ended the heretique striuethe moste in this pointe to auoide the true markes which descrye his estate and to forge other markes which are noe markes at all nor any waye to be found in his church but yet may be chalenged by him and not soe euedently improued by the contrarie parte But for the examination bothe of his our markes Three properties of true markes it is to be noted that true markes of the Church should haue these thrée cōditions or properties at the least First that the marke should be better knowen and easier to be found out then the thing marked by it For otherwise it could be no good marke being more or no lesse obscure then the thing it selfe which it ought to make manifest vnto vs. Secondly that the marke be proper only to the thing marked and not comon to many other for thē it should no more make manifest the thing we séeke for then any other Thirdly that the marke be suche as our forefathers vsed in the Primatiue Church to proue their

proofe of his extraordinarie vocation must néedes be a theef a wolfe as Christe noteth and as all heretiques haue bene seeking to intrud them selues by extraordinarie wayes and meanes starting vp in particuler countries and making them selues gouerners without anye lawfull calling The fowerth marke of the true church is vnitie consent of doctrine 4 Vnitie and consente For as the deuill is authore of dissention soe is God authore of vnitie and concord 1 Cor. 14. Math. 12. Vide. Aug. Li. 18. de tri Li. 52. 41. the true Church being the bodye of Christ ruled by his holy spirite which is alwaies one and the same must néedes kepe one faith and one doctrine And heretiques beinge gouerned by the contrary spirit must néedes change their opinions as the malice of that spirite changeth For which cause the holy Fathers haue alwayes vsed this as an inuincible argument against heretiques For that the Churche hath indured soe manye ages in great varietie of times and infinite men haue written in diuers countries in diuers tongues and vpon diuers occations And yet in al thes writings they haue agréed in all pointes of faith soe manye hundred yeares together which is a signe of one holy spirite gouerninge their doeinges from time to time Contrariewise heretiques albeit they began but in some one countrie yet could they neuer agrée any space of time in one opinion but would range from one thinge to another vntil by dissention they were all extinguished again Soe Ireneus writethe of the first heretique Simon Magus Iren. li. 1. ca. 21. cont her whose heresie was soone deuided into the sectes of Menandrins Bisilidians and Saturnians Li. de bap cap. 6. Soe S. Austen writeth of the Donatistes whose first heresie was quickly deuided into many secttes Epi. li. 1. cō her to 3. Soe Epiphanius testifieth of the Marcionistes of whom in smal time sproung the Lucianistes the Appellians and Seuerians The very same doth IIreneus write of the Ualentinians Irē li. 1. ca. 5. Aug. de her ca. 6. And S. Austen of the Manachies and Epiphanius of the Montanistes Epi. li. 2. to 1 her 80. and of the Massilians And Rufinus of the Arriās whoe almoste euery yeare changed their religion as S. Hillarie also witnesseth Hil. li. 1. ad Const. Eua. li. 3 .4 Finally of the Eutichians and other heresies of the east Euagrius and Damascen beare witnes Dam. li. de 100. heret And of our age it is euident also how many sectes haue begun since Luther Fredericus Staphilus counsailer to the Emporoure Staph. li. de concor Lu. shewethe how Luthers schollers were quickly deuided into thrée sectes that is into Anabaptistes Confessionistes and Sacramentaries and they againe sub-deuided into other sectes insomuche that in his time they were 34. but nowe are manie more Soe that by this marke it is easie to iudge whiche is the true Churche and which is the false Now then let vs examine what Ihon Nicols obiecteth against these markes of the Church which although if be soe impertynente and ridyculous as it is not worthe a confutation yet for the readers instructiō in their maner of dealing I will saye a worde or two about it Against the first marke Nicols obiections againste the ●irst marke which is Catholique fol. 25. he obiectethe out of Exodus 23. Ne insist ito vestigys potētiorum ad mala Follow not the stepes of stronger then thy selfe to doe yuel which he translateth thus Thou shalt not followe a multitude to doe yuell Which is not according to the wordes put downe And albeit it be according to the wordes in the very text yet is his fault double First to put down one thing in latine and an other in English This tricke he vseth in many other places and secondly to deuise latine wordes him selfe which are not in the text But to graun● this and al the rest which he bringeth against wicked multitudes as of Turkes Iewes Infidels heretiques Math. 7. 24 Luc. 12. which often times are more then the good also that Christe his flock was smal in the beginning often oppressed after by persecuton Iereni 18. Esa. 53. cet What is this to the purpose we talke not of al multitudes but o● Christiās nor of Christianitie in the beginning but after it was spread ouer the world nor of vices in manners but of error in faith In res●●●t therfore of Infidels other wicked of the world Christians are but few very mu●h fewer at the beginning in respect of the nomber which they are now for manners both now then the more parte parhapes licencious but this is nothing to our question For notwithstanding al this we say Catholique and priuate that after Christian faith was once spread ouer the world by the Apostles their successors and was receaued in vnitie by the followers therof and therby named Catholique whatsoeuer priuat Congregation began afterward among the said Christians or shal doe to the worldes ende teaching different doctrine from this first receaued general doctrine A sure marke to knowe an heretical Congregation and disagréeing to the vniversall multitude of Christianitie as Arrius Pelagius and Berengarius did in their times and Luther in his this priuate Congregaton I saye is conuicted to be heretical by this first marke of Catholique The Churche tried by Scripture Nether is that refuge of heretiques anye thinge worthe when they saye the Church muste be tryed by the Scripture for we graunte that further forthe then they doe and therfore wee bringe all oure markes out of the Scryptures as by examyninge of them maye appeare Against the seconde marke which is Antiquitie Nicols obiections agaynste Antiquitie Fol. 22. Nicols obiecteth out of Iob 32. Old men doe not alwaies vnderstand iudgemente which is not worth the answering for albeit priuate old men may lacke wit yet Christes old spouse which is the Church can not Secondly he alleageth out of Philip of Mornay Phillippe of Mornay translated by feild that the Church is compared to a shippe on the sea to a citie and to a mans body all which decay by old age and néede reparation and therefore the Church in like manner To which I answere that by as good consequente I mighte argue Io. 15. Apoc. 5. Christ is compared to a vyne and therfore néeded to be lopte also to a Lion and therfore néeded to be fedd with raw flesh which is absurde For similitudes must not be lyke in al things especiallye in the matter whereof we talke where comparison is made in perfections and not in defectes For the Church is compared to a shippe on the sea Math. 8.15 in that as a shippe is tossed by many waues and yet not drowned soe the Church by many persecutiōs is not ouerwhelmed Also to a citie and humane body for that as they haue

by Stephanus Bishop of Rome as S. Ierome witnesseth And Stephanus vsed his authoritie Iero dial cont Lncif For he condemned most worthily this Councel as S. Austen affirmeth The same also appeareth by that Aug. li. 3.6 7. de Bapti that Felicissimus the Nouatiā with his companions went to Rome to complayne to Cornelius the Bishoppe against Cyprian to haue him deposed Cy. li. 1. ep 3 ad Cornel. And that the Bishop of Rome as generall pastour of all mighte vppon causes depose any Bishoppe of an other countrie it appeareth by Cyprian him selfe whoe desireth Stephanus Bishopp of Rome to depose by his letters one Martianus a Nouatian Cyp li. 3. ep 13. ad Steph Bishopp of Orl●ans in Fraunce and to substitute an o●her in his roome And for the libertie here mentioned by Ciprian for Bishops to say and thincke what they list in matters of controuersie Aug. li. 3 de Bap. ca. 3. S. Austen expoundeth it not to be vnderstoode generally in al matters but in controuersies not yet discussed By this also is answered that which followeth in Nicols out of Ciprā without citing the place That Cypriā should complaine of some lewde mens runninge to Rome against him which is true For he complaineth to Cornelius the Pope of Felicissimus Fortunatus Nouatiās that without iust cause came to complaine of him to the saied Cornelius Cy. li. 1. ep 3 ad Corneli he cōmēdeth Cornelius for not acceptinge their accusatiōs nor yet the letters which they brought against him By which act as also in al the epistle he cōfirmeth most plainly the Primacie of Rome Wherfore al the which follweth in Nicols is most impudently inserted of him selfe to wit That Cypriā complained of prophane men schismaticks which withdrew thē selues to the Bishoppe of Rome wickedly perswading them selues that the Bishops of Africa had lesse power thē the Bishop of Rome But S. Cipriā hath no such thing The laste that he citeth about this matter out of S. Chrisostome Chri. ho. 83. in Math. ●a 23. Whoe soeuer shal couet primacy ouer bishops in earth shal find cōfusiō in heauē he that shal cōtēd to be head of al shal not be reckoned in the number of Christ his seruants Although it maye be trewlye spoken of him which shal couetouslye and ambitiously contend to be Primate hauing no right to it yet I finde noe such thinge in the place alleaged nor in any other place that this quotation might lead me vnto for the 83. homelie is not vppon the 23. chapter of Mathewe but vppon the 26. where noe such thinge is● but all against them of the Sacrifice of the Euchariste Secondly vpon the 23. chapter there are the 73.74 and 75. homelies wherein also noe such thing is found Finally that Chrisostome acknoweledged the supremacie of the Bishop of Rome Chris. ep 1. ad Innocē it may appeare playnly by his epistle to Innocentius the Pope by whom he desireth to be restored againe to his Patriarchship being vniustly deposed and that his deposers might be punnished by him And that the saied Innocētius practized this authoritie appeareth by that he excommunicated from Rome Niceph. li. 13. ca. 34. both Arcadius the Emperour and Eudoxia his wife for their vniust dealinge agaynste Chrisostome in Constantinople Towching Images he erreth altogether in heapinge vppe matter against Idolls which we more deteste then they but yet h● bringeth a longe place out of Arnobius against the Gentiles where among●st other things he saieth to them Arno. li. 8. cont Gent. We nether worship nor wish for crosses you that consecrate woodden godds doe adore in deede wooden crosses as partes of your goddes In which words to let passe Nicolls corrupt translation almost in euerie lyne Arnobius onely telleth the Gentiles that Christiās nether worshipped nor wished for crosses in that sense as they obiected to witt to make them Goddes for soe the Gentiles being reproued by Christians of their idolatrie replied that the Christians were Staurolatrae Marke this resō for images that is idolatours to crosses as much as the Gentiles weare to other thinges which Arnobius denieth And yet hereby it appeareth that Christians vsed some honour and reuerence to crosses in thos daies or els the Gētiles would neuer haue obi●ct●d idolatrie of crosses vnto them as both Arnobius in diuers places Tertulliā tes●ifie that they did Tertu in apolo ca. 26. After this he obiecteth two places of Epiphanius against Images The firste is without quotation but yet it is found in the second Councell of Nice Sy. 7. Act. 6 obiected by heretiques then as it is nowe and ther it is answered by another Epiphanius in the name of the Councell and proued by many argumentes to be none of Epiphanius his wordes but foysted in by the wicked Iconomachians The other place also Epip ep ad Ioā Hieros which is againste the hanginge vppe of mens pictures in the Church is added by heretiques to a certayne epistle of Epiphanius and is parhaps that second place which the Councel affermed to be inserted Act. 6. for it speaketh of two but whether it be that or noe it is euident that it is added by heretiques as the other before was both for that the epistle of Epiphanius was perfectlye ended before these wordes ensewe Hier. ep ad Pāmac cōt Ioā Hiero. And S. Ierome to Pammachius reciteth almoste all this epistle of Epiphanius translated by him and yet maketh noe mention of these wordes And it is reported in the seuenthe generall Councel how that the schollers of Epiphanius after his death builded a church in his honour Synod 7. and putt his image in the same which they woulde neuer haue done if he had taught them that it were ido●atrie to haue anye mans image in a Churche And this shall suffice for this third part For al the rest which Nicols bringethe ether is against him selfe or impertinent to the purpose or so plaine as ech man may easely answere the same Touching his oration and sermon presented in the Popes consistorie Hauinge ended my former answere to Iohn Nicols recātation there came vnto my handes a newe booke of the same authour for nowe he hath gotten the name of an authour and promiseth fertilitie in printinge bookes hereafter The title wherof was The tytle of Nicols second booke The oration and sermon made at Rome by commaundemente of the fower Cardinalls and the Dominican Inquisitour vppon paine of death by Iohn Nicols latelye the Popes scholler Which after I had read and a litle considered I could easely haue broken into some extremitie of laughter had not cōpassiō staied the same cōceued partly towardes the man him selfe whose end I did see must needs be subiect to shāe and confusion by publishing such vntruthes as were not long iustifiable but especially towardes those whom so miserable a felow by reason of their parciall affection had deluded in so

was like to haue tourned to the ruine of the citie for that they were now entred into violente murdering one an other To thes are adherents in matter of estate gouerment Card. Cardinales imployed in matters of state Aragonia Sforza Altemps Ferra●a Columna Vrsino Gonzage Farnesio Alexandrino Sansisto in Rome Granvello Guisio and others abroade imploied by these mens direction For the seconde which is learninge Excercise of learninge I might name the most parte of them al but for breuitie I wil name only fower Sanseuerinus Sanseuerinus Sirletus Sirletus Alciatus Alciatus Hossius lately decessed Hossius Wherof the former two being verie experte in the tongues doe promote with special care the studdy and knowledge of the same as by that which I meane to speake of their excersices shall appeare Card. Sanseuerine is protector of the Hebrew Nation and of their Seminarie whiche they haue in Rome wherof I haue spoken before Besids the care of which Colledge he maintaineth diuers excelēt Hebritians about him from sundrie partes of the worlde and he hath besides certaine learned Rabbines conuerted which euerie satterday repaire to the Iewes Sinagoges to conuerte them or to confounde them out of their owne lawe in the hebrewe tongue Furthermore he hath at certaine dayes in the wéeke a Congregation or méeting of learned hebritians who in ●h● presence of him ●elfe diuers other Cardinals and Prelates doe examine and discusse the hebrewe writings of all th● oulde Rabbines takinge oute only● that whiche shall bee thoughte bye th● Congregatiō to be blasphemous agains● Christ and vnsu●ferable and the reste to correcte and make cléere with anotations for the better vnderstanding of studēts in that tonge And by this meanes we are lyke erre it be longe to enioy all the Hebrewe commentaries The Syriacke and Arabicke songs in rome and other discourses vppon the olde Testamente which wil be noe smal helpe to students in diuinitie Besids the promoting of the Hebrewe tongue this Cardinall hath also by the Popes appointement a speciall care of aduauncinge the Syryan and Arabian tongue in Rome but principallye of the Arabian which is common to all the Easte partes of th● worlde both of Asia 〈◊〉 Egipt for hel●● of which countries their is also a peculier Seminarie now th●●ght vpon and a very gold print erected in Rome this last yeare for the diuulgatinge our auctours in that tongue which is doonne chéefly by the Patriarch of Antioche which about thrée yeares agoe fledde from the Turke to Rome The patriarch of Antioche fled to Rome and there is maintayned by the Pope according to his degrée with many learned Arabians about him whoe wryte and translate many things in that tonge by his direction he beinge very learned in diuinitie himselfe There is vsed also as a principall instrumente in this matter one Iohannes Baptista Romanus of the Societie of Iesus a Iew borne and once a learned Rabbin amongest them but now a zealous Christian whoe was sent about thrée yeares past with diuers companiōs into Asia and there wrought great frute in our fayth and returned agayne after one yeare requiringe more laborers to be sente thyther and for a proofe of the peoples capacity he brought with him two excellente boyes of very a quicke and sharpe vnderstanding by séeinge of which the Pope was the more moued to thinke of a Seminary for the● Nations and to prefer other matters before recited for their commoditie Card. Syrletus is protectour of the Gréekes and of their Seminarie beinge him selfe excellente well studied in that tongue and as Sanseuerin furthereth the Hebrew● soe doth he by all meanes possible the Gréeke and hath a like Congregation of learned Gretians at certayne dayes of the wéeke Greeke exercises vnder Sir ●etus as the other hath of Hebritians and they haue now almost ended the examination of the gréeke Bible according to the Septuaginta with the helpe of great varietie of aunciente copies from manye partes of the world with conference of all the old gréeke Fathers which worke is thought wil be very profitable when it shal come forth in print the which being done they meane to procéede to other matters of noe lesse commoditie for the furtherance of Christian diuinitie To these are ayders in the aduauncemente of learninge besides the forenamed Card. Sainctes Leomeline Maffeus Sancta Croce Iustiniā Cornaro Sangeorgio and others For the thyrd which is bountefull liberalitie in workes of charitie Workes of charitie God be thanked I might bring many examples but without iniurie to the reste I will name only a few particulers whose presente monumentes of charitie are more apparante to the worlde Card. Cesius hath bulded in our time for the monastery of destitute maydes such as before their coming thither were in perill of dishonest life a very fayre Church with other necessaries to the valew of 30. thowsand crownes Card. Burrho●meus And Card. Borrhomeo hath bestowed 40. thowsand crownes in a Church for the Mal Maritate whereof I wil speake more in myne answere for Rome Card. Farnesius Card. Farnesius also hath disbursed alredy aboue 80. thowsād crowns in a Church for the Iesuites the thinge being not yet halfe finished and his almes besides are knowē to be very liberall partly to poore Hospitals partly to other poore people to whom be geueth certayne stipendes and pensions to the number of a 100. so that the whole some of his expences in charitable déedes are thought to amounte yearly to 30. thowsand crownes or not much lesse I could recken here many particulers of other Cardinals but that time serueth not Notwithstāding I can not omit to say a worde of Card. Medices Car. Medices● brother to the Duke of florence whoe besids other déedes of pietie Anno 1575● did vse in the late yeare of Iubile to repayre often to Trinitie Hospitall where great numbers of Pilgrimes did alwayes remaine A very rare example in a Prince a●d there putting on an apren did serue them at table and not onely reléeued them with monie of his owne but also became a gatherer for them amongest his frends and acquayntance to the greate edification of others and comforte of those poore men And finallye there is no Cardinall that I haue hard of but doth besides his extraordinary al●es allot out monthly some certayne s●ome of monie to be distributed to the poore as may appeare in the bookes of Hospitalls and other poore howses wherein you shall sée noted how much these howses receaue from eache Cardinall euery moneth For the fourth and last which is rare example of Pastoral lyfe Rare exāple of pastorall life amongst many I will name thrée whom the world doth both knowe and woonder at That is Card. Caraffa Caraffa Paleotto Borrhomeo Caraffa is a yong man abiding coōmonly in Rome and his vertues are rare in al kinde of zelous Christian behauiour that