saith that the Christians would not haue praied for the dead if they had not bene instructed by the preceptes of Christ and his Apostles The said Vrbanus which was the cheefe instrument with Luther to sowe Lutheranisme in Sueth-land and in the Dukedome of Lumburge à parte operum in formula cautè loquendi when the Apostle reproued the Thessalonians for howlinge and cryinge after the manner of GeÌ„tiles for their dead he tooke not awaye the care or memorie for the dead De locis communibus c. 19. but confirmed the same The same Vrbanus affirmeth that Luther was of this opinion sayinge that it belongeth to Christian pietie that wee should commend vnto Christe by deuout prayers our Christian bretheren as it hath bene the custome of the church allwayes withall the doctors and holie fathers thereof The same Vrbanus further affirmeth in the place aboue cited that wee ought not to depart from the practise and beleefe of the fathers here in vnlesse wee will contradict the word of God 3. This Protestant citeth many fathers also to confirme his doctrine as S. Nazianzenus in the funerall oration vnto Cesarius his brother concerninge his mother and Gregorie Nissenus Chrysost homil 69. S. Ambrose of the death of Theodosius Emperor the councell of Affricke cap. 8. S. Aug. confess lib. 19. which praid for his mother and in the booke de ciuitate Dei cap. 9. in libro de cura pro mortuis agenda cap. 4. vid. in the booke which he did write for the care wee should haue for the dead in lib. de haeresibus haeresis 53. in lib. de cura pro mortuis habenda cap. 1. he writes that a certaine heretique did giue out that wee ought not to praie for the dead Idem locis communibus cap. 18 de purgator Idem prima parte Damascenus in sermone de ijs which departed this life in faith saith that the Apostles and disciples of our sauiour admonished vs that in the dreadfull and liuinge Sacrament wee should haue a speciall remembrance of the faithfull departed this life and saith that this is the receaued and generall decree of the catholique church and the obseruation and old custome of all christians for the which are cited the bookes of the Machabees Dionysius Areopagita cap. vltimo ecclesiasticae hierarchiae S. Nazian z S. Chrisostome S. Gregorie Nissen S. Athana and S. Basill The said Vrbanus also verie earnestlie proued that the Apostles of Christ taught the same out of Tertulian S. Athanasius and S. Ambrose He declared also that Asia and Muscouia doe praie for the dead 4. It is also manifest that the Greekes doe praie for the dead by the confession of the Greekes sent to the Lutherans of Germanie by Hieremie Patriarch of Constantinople Purgatory anno Domini 1579. Did not Christ praie his father for Lazarus that was dead Did not the widdowe of Naim praie vnto Christ for her child that was dead although shee prayed for restoringe him vnto life yet much more for remission of his sinnes doth not S. Iohn say Io. 1. cap vlt. There is a sinne vnto deathe there is another sinne also not vnto death of these as Oecumenus saith vppon that place they which die in deadlie sinne for them I say lest noe man praie S. Augustine sayes Aug. lib. de cura pro mortuis ageÌ„da that the soule departes from our bodies in one of these three degrees The first degree is of those that departe perfect and good The second of those that are imperfect and impenitent the third of those that are in a meane betwixt both neither altogether good nor altogether badd For the first wee neede not to praye of whome it is said Cum dederit dilâ—ctis suis somnum ecce haereditas Domini c. when it shall please God to giue the elect reste and quiettnes behold they possesse their inheritance c. I meane such as are hollie in deede either holye by their deathe as Martyres or such as otherwise in their liues shewe both to God and man extraordinarye holines and compleatt perfection of them there are fewe in respect of those Qui ducunt in bonis dies suos in puncto ad infernum descendunt that made themselues slaues vnto the apparent but false shewe of worldlie and transitorie goodes and in a moment they doe goe downe into euerlastinge damnation For the ioy of an Hypocritt is measured by an instant for which people wee may not praie for our sauiour said they receaued their rewarde in this miserable life with the richman But for the other in the third rancke wee praie as S. Dionis Areopag saies Diuinus sacerdos pro mortuis orans c. Dyonisius Areop c. 7. eccles hierar the diuine priest prayinge for the dead he praied for such as liued holie yet they hauing contracted some blemish by reason of their humaine infirmitie are detained in purgatorie and as S. Augustine sayes Aug. Euc. ca. 110. tom 3. our suffrages proffitts them that are in a meane betwixt good and badd of which kinde of people S. Paule saith saluus tamen fiet sed tamen per ignem he shal be saued 1. Cor. 3.15 Cypr. Ep. 52. but yet through fire Accordinge to which S. Cyprian saith Aliud est missum non exire inde c. It is not all one beinge sent to prison neuer to depart thence vntill the last fardinge be praied and to receaue presentlie the reward of faith and vertue it is not all one to be purged and clensed by the torments of a longe fire and to haue all his sinnes whatsoeuer already refined purged by sufferaÌ„ce And because wee doe not knowe certainlie the state of euerie one that departs this life S. Augustine saith Aug. lib. de curapro mortuis habenda Pro mortuis siue altaris siue orationum sacrificijs solemniter supplicamus quamuis non pro quibus fiunt omnibus prosint For the dead wee make our supplications aswell by the sacrifice of the alter as by our prayers althoughe euerie one receaues not proffitt thereby but such as when they liued merited the same but because wee doe not discerne what they be for whome wee ought to offer the same none such as are regenerated may be omitted vnto whome this benefit may or ought to be due for it is better it should be superfluous vnto them that receaues noe proffitt or harme therby then it should be wanting vnto theÌ„ which may reape benefit by it Cyrill Cathe mist 5. 1. S Ia. coli liturgia 5. But let vs further see what other holie fathers say S. Cyrill saith let vs pray for all that departed amoungest vs. S. Iames saith Dominum oremus lett vs make our prayers to our Lord that our parents and brethren which departed before vs Clemens Romanus lib. 6. coÌ„st apost cap. 30 may rest in peace Also S. Clement of Rome saith that the Deacon at Masse did praie for the
was he who threw downe the Image of Christ and permitted his owne Image to be reuerenced and worne about mens neckes And when a certaine familiar frind of his owne tould him that the people did so ymbrace his Image he answered him scoffingly and said If any man be offended therwith ether let him not behold the same or lett him pull out his eyes or goe hange himselfe 2. Wee for our parts do not reuerence the Crosse of Christ in respect of the torments of Christ and of his paynes but as those torments and passion were a remedie for mankind and a sacrifice gratefull vnto God as also an euident argument of his affection loue and charitie towardes mankinde and as the Crosse was the standarte of our redemption by which he destroyed him qui mortis habuit imperium that had the comand of death pacificans omnia sanguine crucis appeasinge godes wrathe by his death vppon the Crosse which he conceaued against mankinde Caluine herein doth imitate Iulian the Apostate who obiected vnto the Christians the adoration of the Crosse sayinge Crucis lignum adoratis imaginem illius in fronte ante domos pingentes Yow adore the crosse of Christ you make his Image in your fore-head you paint his picture before your howses who therfore may not whorthilie hate your wisest men or pittie your ignorant and silly sorte who at lenght are sallen into that callamitie that hauing forsaken the eternall God you passe vnto a dead Iewe thus far the said Apostate against the Christians Apud Cyrill Alex. lib. 6. in Iulianum 3. As for the catholick doctrine it doth teach that not only the crosse in qua Christus mortuus sed quaecumque crucis figura c. in which Christ suffred but any other figure of the crosse is to be honored reuereÌ„ced this is proued by the seuenth generall councell the 2. of Nice act 7. where the councell defined honor reuerence to be giuen to the tipe and forme of the holie Crosse much more to the Crosse it selfe for both of them are the signe of Christ crucified 2. Coloss This is proued by S. Paule sainge Christ wyped out the hand writinge of decree that was against vs and the same he hath taken awaie fastning it to the Crosse and spoilinge the principalities and potestates And in the first epistle he saith 1. Epist Coloss he reconciled all thinges by himselfe pacifyinge by the blood of his Crosse I meane his death which he suffred vpon the Crosse 1. Pet. 2. And as S. Peter saith Christ himselfe did beare our sinnes in his bodie vpon the tree Why should not then that blessed Crosse be reuerenced as the sacred Altar of that sacrifice the instrument of so great a triumph and redeÌ„ption And as Leontius said any thinge that belonges to our father or freind whome wee desire to behold wee reuerence and esteeme and wee kisse the same yea somtimes with weepinge eyes why then should not wee also with reuerence kisse the tree and Crosse which was the instrument of our redemption and approach vnto it with weepinge eyes If a captayne had frought a combate for the common wealth the ensigne or standart by which he had ouerthrowen his enemies would be houlden for a great monument and why should not the standart of Iesus Christ be highlie reuereÌ„ced by which he hath owerthrowen that enemie of mankind and obtained victorie against the power of Sathan Triumphans eos palam in ligno c. as hath bene written in the old greeke translation bringinge the Princes of darknes in a triumphinge manner vnder the standart of the Crosse Cyrill Epist ad Const Augustâ— Amb. de obitâ— Theodo Chris ho. 84 in cap. â—9 Ioh. s Ruf. li 12. hist c. 7. Euir l. 11 Paul Epi. 11. ad Seuer Sulp. l. 2 sacrae hist c. 18. Theod l 1 hist c 18. Sozom. l. 2 cap. 1 Damasc 4 de fid c. 12 Cyrill 10. 13 Nyse in vita Marcinâ— soror Paul Ep. 11. Hiero. Aug. l. 22. de ciui c. 8 Amb. in orat de â—bitu Theo. Euseb l. â— vita Cösl cap. 15. 4. This reuerence belonginge to the holie Crosse is proued by the inuention thereof by S. Helena as S. Cyrill of Hierusalem S. Ambrose Chrisost Rufinus Paulinus Sulpitius Socrates lib. 1. cap. 17. 1. Iustinianus imperator in nouella coÌ„stit 28. do write Truly had not that holie Crosse bene worthie of reuerence and honor neither Helena should haue bin moued with diuine inspiration to search for it neither by godes diuine prouidence should shee haue found it neither yet in the findinge of it those miracles should euer haue byn wrought as also since in all ages as the holie doctors doe auouche Damascenus Cyrillus Hierosolimitaenus Nyscenâ—s Paulinus Chrisostome Homilia quod Christus sit Deus in 5. Homil. Hierom epist 17. which not only made mention of the Crosse but of other relicks of Christ S. Gregorie in the 7. booke epist 126. did send a parcell of the Crosse vnto Recaredus kinge of Spaine S. Augustine doth testifie that a parte of the earth of the holie land beinge brought into Affricke did great miracles S. Ambrose doth declare that one of the Nayles of Christ his Crosse was fixed in the helmett of Constantine the great the same is testified by Eusebius 5. The veneration of this Crosse is proued by the wonderfull victorie gotten by Heraclius the Emperor in recoueringe the holy Crosse from the Persians which wheÌ„ it was restored to its former place many miracles were wrought therby as Paulus Diaconus In vita Heraclij Zonaras Cedrenus make mention and Sigibertus in Chronica for which cause the feast of the exaltation of the Crosse was instituted by the Church Mat. 24. Cyrill Aug. ser 130. de tempore Damasc l. 4 ca. 12. Cypr li. 2 ad Quir. cap. 1. Againe the signe of the Crosse is proued by S. Mathewe in the daie of Iudgment the signe of the Sonne of man shall appeare as Origines Chrisostome Theophilactus Euthymius Hillarius Beda Cyrill Hieroso S. Aug. doe declare and all the rest doe testifie the same S. Cyprian doth teach that the signe of the Crosse is so expedient as in old tyme the signe Tau Ezec. 9. which place S. HieroÌ„ expoundinge saith that in the beginninge the letter Tau was like a Crosse Origines Tertulian and Cyprian holde that such as were liuinge in any battayle were sett downe by this letter T. and such as were dead were described by this letter O. The reuerence of the Crosse is proued also by the reuerence that Constantine the great and other Christian Emperors did exhibite towardes the same as stamping it in their monies and gould puttinge it in their ensignes carryinge it before them and as holie Doctors doe say that in thinges naturall it is of great vertue Amb. ser 56. Ruf. li. 12. hist. 2. cap. 29. as Iustinus Apologia 2. Ambr. ser 56. for the signe
children of the christians he toulde him that he receaued the christian foode his father being enraged and enflamed with extreame furie cast the childe into a burninge furnace where he was accustomed to make his glasses wherein he continued 3 daies his mother searchinge him in all places and at lenght shee cominge towardes the fornace and callinge the childe aloud by his name the childe aunswered and openinge the mouthe of the ouen founde him in the middest of the fire hauinge receaued noe harme from the flame therof and askinge the childe how he was preserued harmlesse he answered that a woman cloathed with purple came often to him and did often powre water vppon him and did extinguish the coales and gaue vnto him meate which beinge tould vnto Iustinian the Emperor he put the Father of the childe to death as beinge conuinced of the murther of the childe this historie is related amoungest the latynes by Gregorie Turonensis Gregor in opere plurimorum mart edito de miraculis beatae Mariae Guliel in vita S. Bernardi 15. Gulielmus Abbas doth relate that a certaine stubborne and disobedient Moncke once receauing the blessed hoaste at the handes of S. Bernard could neuer lett it downe and consideringe with him selfe that he was wilfull and not obedient to S. Bernarde he went vnto him and tould him what had happened and beinge absolued and penitente of his contimacie presentlie he swallowed the blessed hoaste Hallens in 4. part summae Alexander Hallensis did obserue how certaine religious pesones demaundinge that both kindes should be giuen vnto them the priest sayinge Masse at the breakinge of the hoaste he sawe the patene all ēbrewed with blood None that is acquainted with the liues and monumentes of Sainctes can be ignorante but that oftentimes this mysticall Sacramēt of the bodie and blood of Christe hath both to resolue the doubtfull and to strenghten our loue and deuotion in Christe appeared in a visible forme of a lambe or a childe yea and in the collour of fleshe and blood that it which was inuisible by mysterie should be visible and made manifest by miracle The sixt generall councell did describe the manner of communicatinge to the laytie which with their handes did receaue the Euchariste from the priest afterwardes in the tyme of Balsamon Archbishopp of Antioch which did coment vpon those cannons that were prohibited Serm. 42. de tempore hom 10. 16. S. Augustine also willed the men whē they came to receaue that they should washe their handes and that women should bringe white and cleene lynnen with them that they may receaue the bodie of Christe and euen as men should washe their handes soe they should wash their consciences with Almesdeedes and as women should prepare fine white lynnen cloth when they receaue Christs bodie soe they should prepare also a chast bodie cleane thoughtes and a contrite harte that with a good conscience they may receaue the Sacraments of Christe thus farr S. Augustine who shewes that in this time weomē receaued the blessed hoaste in fine lynnen cloathe Againe the said sixt councell did institute that the piestes in lente only should celebrate vpon Saterdaie and Sundaie and the Anunciation of the blessed Virgin on other dayes they shoulde vse hoastes alreadie consecrated as it is don in the latine church euerie good fridaie which Rabanus affirmeth to haue bene the custome more then seauen hundred yeares agone for that saith he to consecrate is more befittinge tymes of solemnitie ioye and gladnes then in tyme of sorrowe and sadnesse as the lente is And when the Gretiās did vse the hoasts alreadie consecrated and that wyne coulde not be soe much reserued without it were sower or corrupted it is a signe they did receaue then vnder one kinde as the latine priestes doe vpon good fridaie without any reprehension therein Rodolpnus the Abbott of S. Trudon who did florishe in the tyme of Henry the 4. Emperor Trith lib. de eccles histor and a most religious Father as Trithemius wittnesseth doth yeald reason wherfore the laytie ought not to receaue vnder both kindes by these wordes Hic ibi cautela fiat nè praesbiter aegris Aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit IESVS totus vtraque The priest ought to be warie that he giue not of the blood of Christ either to the sicke or sounde laitie for it may vpon light occasion be shedd or the simple may thinck that Christe is not vnder ether of both kindes a parte 17. But yow will aske when was it first instituted in the Churche that the laytie should receaue vnder one kinde I aunswere wee can finde noe beginning thereof nor any constitution but the councell of Constance and Basil doe condemne all such as finde faulte with this manner of receauinge or should change that custome and doe also decree that this was an ould custome of the Church and when wee can shew noe beginninge hereof out of Ecclesiasticall histories Aug epist 218. cap. 6. tom 2. it is a great signe accordinge to the rule of S. Augustine that it was allowed of Christ and his Apostles and that Christe lefte power to his church to dispose of this matter according as she should thincke it moste fitt for places and tymes being induced by many sundrie reasons to communicat the laytie vnder one kinde as I haue said alreadye and nowe I alleadge others For first if it were not soe manny trulie were depriued of this benefitt for that many Northeren countries haue noe wine and although the rich may haue it yet euerie poore cannot haue it yea many there are that did neuer drinke wine and if they should drincke thereof they should vomitte therfore sith the yoke of our Sauiour is sweete wee must not thincke that he will compell any to that which he cannot performe The second reason is for besides Christ which is aswell vnder one as vnder both there is not in the other kinde but an accident without a subiect as is apparente by the councel of Constance and Basil The third reason is 6. Conc. cano 52. that it was lawfull for the prieste aswell in the greeke church that did receaue in lente vnder one kinde as the sixt councell doth manifest as also in the latine church for the priest that receaues it vnder one kinde vpon good fridaie The 4. reason that Christe is aswell vnder one kinde as vnder both kindes and he that receaues it in that manner receaueth as much fruite as if he had receaued vnder both 18. Yow vrge against this custome of the church Vnlesse yow eate his fleash and drincke his blood wee shall haue noe life in you I answere that the coniunction is taken disiunctiuely as if Christ had said vnlesse yee eate my fleash or drincke my blood c. and soe S. Paule saith these wordes quicunque c. 1. Cor. 11.
was ouerthrowen by the water of baptisme the same was restored By a dreame Ioseph was made a slaue and abused by a dreame he was sett free and aduaunced to the highest dignitie of Egipt By a woman the whole stock of Adam fell by a wooman the same was raised vpp againe By meat the whole world suffred death as it is written In quacunque die comederis ex ea c. Whatsoeuer houre you shall eat thereof you shall die the death by meate the same obteined life himselfe pronouncinge the same qui manducat hunc panem viuet in aeternum whosoeuer shal eate this bread which he plainly affirmeth to be his fleshe shall liue for euer which fleshe is the only remedie vnto Virgins against the frailtie and raginge concupiscence of fleshly desires although matrimony after the fall of Adam was secondarily ordained against the furious passions therof beinge a secondarie effecte of the same yet in the lawe of grace when a sacred Virgin brought foorth a Virgin withoute the carnall operation of voluptuous sensualitie this virginall immaculate and vnspotted fleash brings foorth soe many millions of Virgins which haue bene and shal be in his church vnto the worldes ende and because you tast not of this fleash makinge it but a bare figure yow cannot liue either chaste or continent much lesse Virgins for it is a cheefe paradox in your doctrine that noe man can liue chaste 17. Lastly this is proued by the infallible trueth of Christs promise Iohn 6. who performed whatsoeuer he promised but he promised plainlie and euidentlie to giue his trewe flesh truely therfore he did performe the same The maior is knowen vnlesse yow will charge Christe with a lie The minor is proued in the 6. chapter of S. Iohn The bread that I shall giue is my fleshe for the life of the world and soe he performed it when he said Hoc est corpus meum And in that place he saith Caro mea verè est cibus sanguis meus verè est potus and also he saith vnto the Iewes vnlesse yow eate of the fleash of the sonn of man yow shall not haue life in yow And when he said trulie he did exclude figuratiuely for the one taketh awaie the force of the other But here perhaps an heretique will obiect that if wee adore the Euchariste for beinge the bodie of Christe the people adoringe the same beinge not consecrated by the iniquitie of the prieste should comitt idolatrie Wherto I aunswere that as Laban causinge Lia to lie with Iacob insteede of Rachell was not any imputation to the saide Iacob he beinge ignorant thereof for that he thoughte her to be his proper wyfe soe it should not be idolatrie for the people ignorantly adoringe Christe in an hoaste not consecrated euen as it is not an offence before God if one should reuerence a false brother for a supposed or pretended vertue though otherwise he were a dissembler for he doth not honnor the impietie of hypocrisie of the said dissembler but the religion and sanctitie that is thought to be in him Or as if a blinde man should saie vnto S. Peter Iesu the sonne of Dauid haue mercie vpon me thincking him to be Christ should not comitt Idolatrie Euen soe the Church should not be deceiued or be conuinced of Idolatrie if a wicked priest would not consecrate through his malicious intent for the catholique faith holdeth it for an assured beleefe that Christe is not in anny hoaste but in that which is rightlie consecrated nor euerie one lawfully regenerated or with God reconsiled that is not lawfully baptised and orderlie and rightlie reconsiled That there is a purgatorie which is proued aswell by Scriptures and auncient Fathers as also euen by the testimonies of Protestant theÌ„selues CHAPTER I. 1. THis is proued by reason for if you grant that God is merciful and iust as indeed he is yow must alsoe proue purgatorie For if a man doe liue most wickedlie all his life without any remorse of conscience or any other pennaunce and at his death doth aske for mercy I thinck yow will not saye he shal be condemned vnto the euerlastinge paines of hell because he sought for godes mercie nor yet shall he enioye presentlie euerlastinge blisse for that God is iust in punishinge the sinnes of wicked people for as S. Gregorie sayes as the shadowe doth followe the bodie soe pennaltie and paines doth followe sinne but he shall not haue euerlastinge paines therfore he must be lyable to a temporall which was not inflicted vppon him in this life tyme therfore in some other place which is purgatorie 2. Although God doth remitt sinne quantum ad reatum culpae which is the guilt of sinne yet he doth not remitt temporall paines as may appeare by Dauid who although his sinnes were remitted vnto him yet he suffred temporall punishment as likewise Ezechias the Niniuites and others who notwithstandinge their sinnes were forgiuen them yet they suffred temporall paines and pennalties in this life as the Israelits whose pennance was that they should not enter into the lande of promise S. August tract c. 24. in Iohn saith productior est pâ—ena quam culpa and therfore the church imposed pennaunce after the absolution as wee may see in Conc. Nyce cap. 12. Laodic c. 1. Dionys Areop de eccl Hier. ca. 5. Tertull. lib. de poena qua nihil prodest de poenitentia d. 3. Hieron epist ad Ocea Amb. lib. 5. ca. 10. Orig. homil 15. in Leuit. August epist 54. Bulleng decad 4. serm 10. Bullenger a great protestant doth acknowledge the old doctors of the Church to haue prayed for the dead I knowe saith he that the great Doctors of the Churche S. Augustine as also S. Chrysostome Aug. ser 32. de verbis Apostoli and other great and emâ—nent doctors haue written of this matter I knowe saith he that the fathers doe say that to pray for the dead is an apostolique tradition alsoe that S. Aug. did say that to offer sacrifice for the dead was obserued in the vniuersall Church And Aerius was condemed for reprouinge prayers for the dead thus farre Bullenger This Aerius for beinge refused of a Bishopricke as S. Augustine said Aug to 6. de haeresibus ad quod vult Deum haeres 53. Musc cap. de orat pag. 515. Zuing. to 1. Epicheresis caminusae Caluinist li. 3. ca. 2. tomo 5. Conr. in TobiaÌ„ c. 4 Vrba in Baruch 3. Brent in apol conf VVitteÌ„b cap. 5. de bapt 1. parte fell to Arianisme and reproued prayers for the dead Musculus also another Protestant doth testifie the same Zuinglius said that the Apostles did vse the same Caluine saith that this was vsed in the church aboue 1300. yeares a goe Also Conradus Pellicanus the cheefe protestant at Tigur did alleadge that Tobias did allowe the auncient custome to sacrifice for the dead Vrbanus Regius another great protestant saith that Baruch the prophett did praye for the dead Brentius
For although the written law lightneth our vnderstanding with many instructions and fownd doctrine directing our vnderstanding to follow and embrace vertue and to discerne the good from the euill yet it disposeth nor prepareth not our hartes with the loue of the one nor our affection with the hatred of the other it giueth light to the vnderstanding but it healeth not the infirmitie and disease of our appetites The lawe teatcheth the way to heauen but giueth no force to our weake soules to trauaile thither which saint Iohn auerreth The law was giuen by Moyses but grace and trueth was giuen by Christ which is conferred by the sacramentes and which are instrumentes to conuay the same vnto vs. 2. As there are many maladies disseases and necessities so there ar also many sacramentes which are as it were conduits that do deriue manny remedies and receipts to ech of them And as the Humane body is first borne and so encreaseth is fedd and receaueth diuers alterations Ephe. 5. Mar. 16. in Clemen ex summa trinitate fidei Cath. ca. 1 Ezech. 36 Clemens epist 4. Vrba ep ad omnes fideles Melch ad epis Hisp Ioh. 6. 1. Cor. 11. Iohn 2. so there are many such varietie of alterations of the soule which is borne and regenerated by water and the holy ghoast which is baptisme and the grace and vertues which are giuen in baptisme are againe confirmed by the Sacrament of confirmation which maketh the soule stoute and constant in the profession of his faith which faith and grace hath neeede to be nourished and augmented which is don by the holie Sacrament of the Eucharist which is the body of Christ which is the foode of our languished soule which through many infirmities and diseases incident therunto hath great need of a spirituall phisition to heale the same by contrition confession and satisfaction And for that after long and prolix sicknesse and disseases there are many dregges of the old sicknesse stil left Ia. 5. cont Flore for the healing and curing wherof the Sacrament of extreame vnction is ordained as also that a christian in his cheefest agony of his spirituall extremitâ—e should be releued and refreshed 3. The other 2. Sacramentes are inioyned for the 2. states of people Matt. 19. Ephes 5. the one for such as be married the other for such as be ecclesiasticall and seruing in godes church But the new religion hath no Sacrament althoughe for some shew of litle deuotion they do not reiect the Sacramentes of Baptisme and Eucharist yett they handle them without any deuotion or reuerence at all as for Baptisme some or most of them doe holde that it is not necessarie to our saluation for they thincke that the childe is saued by the faith of his parents As for the Eucharist with they call the Lords supper they make no more accompt of it then of anny common bread whose effect is nothinge els ten to remember Christ his death which may be don aswell by the one as by the other The 4. Excellencie is to fauor the good and to punish the wicked CHAPTER V. 1. WHen the end of euery lawe is to take away vice and wickednesse and the occasions therof and to make meÌ„ sober honest and vertuous it is meete that the good should haue many priuiledges fauors and rewards and the wicked should be punished Deut. 28. Ezech. 5. 6. as we may read in Deutrono wher god almightie threatneth death and destruction against the transgressors of his lawes and comandementes The like also we may read in Ezech. But the new religion taketh away both merits and rewards from the iust and paine and punishmentes from the wicked saying the more wicked you are the neerer you are to Gods fauor and grace as Luther affirmeth The 5. Excellencie is the conuersion of all nations vnto Christe and driuing Idolatrie out of the world CHAPTER VI. THe more that princes persecuted christian religion the more the same encreased as Pliny the 2. being a Pagan withnesseth For when he saw such a multitude of christians to be put to death he wrott to the emperor Traian aduertizing him that there were thowsands of christians executed by exquisitt tormentes for no kind of offence but for being Christians and the more they were tormented and afflicted the more they encreased and florished and the more the reuerence of the Idols decreased But the new religion neuer conuerted the gentles from Idolatrie to Christian religion whose only imployment and drift is to corrupt and confound the faithfull and neuer to reforme themselues charging the church with Idolatrie as old heretiques haue done Athanasius witnessing the same The 6. Excellencie of the Catholique Religion is that the same is proued and auerred by so many good witnesses as sacred and learned doctors blessed saincts martyrs and generall counsells CAPTER VII 1. ARistotle saith that a man is beleeued for three causes and ought to be presupposed that he telles the trueth 1. If he be wise 2. If he be vertuous 3. If he be oure frind For wee thincke that a wise man should not be deceaued a good man should not lie a frind should not deceaue his frind Such therfore as did beare witnesse of our catholique religion were wisemen eminent and exquisitt in all sciences and faculties most holy and religious in their liues as Dionisius Areopagita disciple to S. Paule saint Ignatius Policarpus Origines saint Basill the great and his brother saint Gregorie Nissenus saint Iohn Chrisostom Theodoretus saint Nazianzenus saint Gregorie saint Aug. saint Hierom saint Ambrosse saint Hillarius saint Cyprian Lactantius Firmianus S. Vincentius Lirinensis Arnobius saint Bernard saint Bonauenture Scotus Alexander de Halles with diuers others for they had no cause but to tell the trueth being honest vertuous free from all inordinat affection that should otherwise restraine theÌ„ to declare the trueth therof being people that were altogether addicted to the seruice of God and most zealous of his glory and honor which they preferred before all worldly designements and promotions 2. Vnto these are annexed for confirmation of the trueth all generall counsells of the world which were 20. with the aprobation of Christs viccar generall in earth together with all the blessed martyrs that euer were in all the persecutions and tempestuous stormes and agonies of the church which she suffred vnder 14. Kinge and Emperors according to S. Aug. accompt lib. 18. de ciuitate Dei The first was of Nero who was so infestuous to the Christians that he caused Rome to be sett on fire in diuers places and laid the imputation of that infamie vppon them wherby the Romanes should insult vppon them and should destroy and massacre them euerie one the Tirant himselfe commanding the same The 2. was of Domitian who caused S. Iohn the Euangelist to be cast into a Tunn of hoat burnâ—nge oyle which caused also by his edict published that all the bookes of Christians should be burned
not only of England but of all the world against the decree of all the generall counsells therof against all sacred doctors against common sense and honestie against all lawes both ciuill and cannon not only against catholiques but against protestants in all other countries yea against the puritans of England against these constant confessors and blessed martyrs aboue recited which acknowledged no such supremacy in spirituall or ecclesiasticall matters to any king or prince whatsoeuer that did putt them to death whose blessed blood was patiently shed for the defence of Catholique religion and lastly against the practise of all former ages and antiquitie For from Donaldus the first Christian king of the Scots according to saint Victor Anno 197. there were 84. Christian kinges from Ethelbert being made Christian according to saint Aug. an 600. vnto Edward the confessor 1006. there were 80. kings Christian in EnglaÌ„d after the coÌ„quest ther were 20. vnto king Henry the 8. so as none were euer called head of the church before king Henry after him Edward Elizabeth and king Iames. What shall I say of other holy and valiant martyrs that suffered in these later persecutions raysed vpp by Luther and Caluins heresie and by the Princes that embraced the same How many thousandes suffred confiscation of their goodes and landes effusion of their blood confusion of the world desolation and destruction of their wiues children woe and wreake and dissolution of all things such a masse of miserie and callamitie wherin their miserable and forlorne life was plunged withall as no man can rehearse without greefe nor none can see without teares How many thousand did rotâ— in vgly prisons die in banishments suffred patiently the crewelest tormentes and yrcâ—somest death that could be imagined rather then they would preferr the vaine fauor of man before the fauor of God antiquitie before noueltie to forgoe their auncient Catholique religion to become of the new to forgoe the firme Rocke of Christs church to build their faith vpon them that haue neither grownd or foundation of any supernaturall or theologicall faith at al no certitude in their doctrine no deuotion in their religion no honestie in the profession therof no vertue in their liues no pietie in their schooles or synagoges no charitie in their woorckes no mortification in their members or passions and consequentlie no conscience in their doings THE CONCLVSION 1. I Haue gentle reader exposed to thy vew the Theater of catholique and protestant religion where thou maist plainly behould and see the of-spring beginning growndes foundation practise mischeefe and inconuenience of the one and the excellency of the other Liu. 13. Math. 13. by which thou maist perceaue that the catholique religion ought to be compared to the wise husbandman which did sow the good side in his grownd or farme the protestant to resemble the enimie which sowed the badd cockle and darnell the one ought to be called positiue the other negatiue the one ecclesia malignantium the other militantium the one plantation of religion and deuotion the other supplantation or rooting vp of the same 2. The first subiect of corruptible and materiall things which the philosophers doe call Materia prima which neuer holdeth her selfe setled or contented in any certaine course of any forme or composition but is eueâ— more mutable and changeable by a certaine naturall reuolution from one forme and fashion to another for that shee being disgusted with the one euer more seeketh another is not so vncertaine and vnconstant as protestancy which by a certaine fatall reuolution and babilonicall confusion groweth from one errour to another from one mischeefe to another from one sect to another as appeareth by so many sectes forged and coined by this new religion within these 80. yeers which are 240. in number all in differrence and variance amongest themseluees not in ceremonies or things indifferent but in the cheefest articles and substance of their religion as many of themselues do auerre the one detesting condemning and pronouncing their cursed sentence of Anathema against the other as you may read aboue in the â—â— booke cap. 1. The same may be confirmed by a certaine Prince of Germany who being demaunded of what religion his bordering neighbours were he answered he could describe of what religion they were the last yeere but this yeere he could not well tell their religion in respect of the mutabilitie and in constancy therof see the preface and cap 1. lib 2. 3. But the catholique religion is alwaies one and the selfe same alwaise retaineth and holdeth the same continwance and vigour of trueth not in diuersitie of sectes but in simplicitie and vnitie of beleefe and profession without duplicitie or disparitie or contradiction of doctrine or without absurditie or dishonestie in her maners and customes because she hath the holy ghoast to assist and direct her in all trueth and to protect and to defend her from all errors misbeleefe and infidelitie For not only this new religion is changeable and variable in profession and doctrine but also in condition custome and behauiour for alteration in faith and religion procureth also a great alteration and inconstancy in mindes and affections in life and maners as wee may knowe by such nations who when they were catholiques were mercifull chast sober liberall temperat children were obedient to their parentes and people faithfull of their promisse But when they were turned protestantes as they selues do affirme they became most crwell bloody insolent lecherous riotuous couetuous barbarous luxurious and intemperat 4. For when protestancy laboreth to stoope and intercept all the channells and fountaines of Gods grace the enfluence of Christs passion all the inspiration of the holy ghoast from the soules of christians by which they should be inwardly and formally iustified to whome ought to be applied that which was spoken of the Iewes that they resisted the holy ghoast when it an â—ulleth all the excellencies vertues operations effectes of the blessed Sacramentes all the applications of the merites of Christes passion the vallour and vertue of his blood which the eternall and euerlasting father would haue to be religiously and deuoutly applied by religious meanes and our owne proper endeuours to our owne sanctificatioÌ„ when it destroieth reiecteth all the woorkes and merites of the iust as proceeding and hauing their force worth and valloure from that blessed passion and death of Christ and all the blessed rewardes correspondent and proportionable vnto those merites by vertue of the foresaid passion and blood which they deny to be of that force to abolish and blot out our sinnes wickednesse and punishmentes due vnto the same and so reiecting the force and vertue of Christs passion and transferring and building the same vppon another fundation which they call imputatiue iustice of Christ saying that Christ imputeth not vnto vs our offences and as it were couers them by that iustice by which he is iust himselfe nott by which he maketh vs iust when vppon a kind of an arrogant faith and presumptuous predestination without any relation or referrence to his owne endeuoures so as he beleue that Christ suffred for him or that he is predestinated to be saued he must be such When I say protestancy is blinded and nusled in this peruerse doctrine it being the only and cheefe article of their beleefe which is against scripture good life comon reason sense the definition of the catholique church honestie of a christian and the pietie of a catholique yea against operation of grace or instinct of nature it must run headlong vnto all desperat blasphemies and damnable mischeefe their vnbrideled concupiscence and crwell dispositions impelling them therunto For when the transgression of no lawe or the attempt and consummation of no acte though neuer so exorbitant or so abhominable is punished nor the good woorkes or merites or any execution or exercise of vertue or mortification of any their passions is not regarded for that as they say the merites of Christ his passion doe abrogat them nay such worckes or mortifications are iniurious to the same and doe as they say derogat from them Wee must thincke them to be no otherwise then they are taxeâ— with the imputation of all those cruell and vnchristian like Epithethes by their owne gospellers and when their religion is nothinge els then a path way to all dissolute libertie and licentiousnesse their liues and maners must be such for the corruption of the one engendreth the dissolution of the other 5. Finallie this is the cause that wee see many lawes decrees and dishonest plottes daylie deuised with their rigorous and cruell executions nott against transgressors of godes lawes the lawe of nature but against honest and vertuous people so as the reputation of an honest conscionable and well disposed person cannot be without the imputation of a dangerous traitour whose life goodes and landes must waite and lye open as a pray and bootie for euerie miscreant who as he exceedeth others in villanie and wickednesse must excell them also in promotion and authoritie cuius maledictione os plenum est amaritudine dolo sub lingua eius labor dolor Psal 9. whose tonge is full of malediction bitternesse and deceit Idem so as the decay and downefall of the good must be the raising vpp and aduancement of the badde Exurge Domine non confortetur homo Psal 9. iudicentur gentes in conspectu tuo Constitue Domine legislatorem super eos vt sciant gentes quoniam homines sunt Arise Lord let not man be strengthned let the Gentiles be iudged in thy sight Appoint Lord a law-giuer ouer them that the Gentiles may know that they be men FINIS