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A20944	A defence of the Catholicke faith contained in the booke of the most mightie, and most gracious King Iames the first, King of Great Britaine, France and Ireland, defender of the faith. Against the answere of N. Coeffeteau, Doctor of Diuinitie, and vicar generall of the Dominican preaching friars. / Written in French, by Pierre Du Moulin, minister of the word of God in the church of Paris. Translated into English according to his first coppie, by himselfe reuiewed and corrected.; Defense de la foy catholique. Book 1-2. English	Du Moulin, Pierre, 1568-1658.; Sanford, John, 1564 or 5-1629.	1610 (1610)	STC 7322; ESTC S111072	293,192	506

runnes into the disputation of the Sacrifice of the Masse We may let him runne seeing he betakes himselfe to his heeles yet let vs giue him this aboue his bargaine Of the Sacrifice of the Masse AS all errours goe hand in hand and are linked together so the opinion of the Sacrifice of the Masse hath drawne priuate Masses after it for after it began to be beleeued that in the Masse the Priest doth really sacrifice Christ Iesus for the price and ransome of our soules mans reason witty to deceiue it selfe hath presumed that this payment cannot but be good though made in a corner and that payment may be made for vs without our assistance for to celebrate the Sacrament of the Communion which we haue together with Iesus Christ a communion of many is necessarily required but to offer a payment vnto God retchlesse ignorance hath held it lesse requisite for many to be assistants this is the reason why this wound must be searched to the quicke and this abuse carefully discouered besides this point troubles vs the more because to goe to Masse and be a Romane Catholicke are taken in one signification The Councell of Trent in the two and twentieth Session declareth that in the Masse Christ is really sacrificed as a true propitiatory sacrifice for the sinnes of the liuing and the dead by reason whereof when the Bishop ordereth a Priest after he hath annointed him in sundry places of his bodie he laieth his handes vpon him and saith Accipe potestatem offerendi sacrificium Deo Missasque celebrandi tam pro viuis quam pro defunctis Receiue power to offer Sacrifice vnto God and to celebrate Masse both for the liuing and the dead So hee confirmes him a Sacrificer to sacrifice Christ Iesus really for a propitiatory sacrifice And this sacrifiice is called the Masse which is celebrated by a Priest clad with aenigmaticall and allegoricall robes with a thousand feates and gesticulations by tale and in wordes not intelligible therefore the people vse to say Let vs goe heare a Masse but if one should phrase it thus as the Apostles doe Act. 2. 20. Let vs goe breake bread or Let vs goe to the Lords Supper he should be thought eyther to be out of his wits or to deserue the Inquisition for in this admirable age the language of the Holy Ghost is become eyther ridiculous or prodigious or vnseasonable Being then armed with the word of God let vs gently sift out the falshood that here offers it selfe more then halfe vnmasked for the errours are palpable 1 First we demaund of our Masters who hath authorised the Bishops to establish Sacrificers in the Church of Christ Here they are silent and can neuer answere to the purpose and so the Priests are conuinced to haue no calling but an imaginary charge brought into the Church without the commandement of God as if one should bring in Fidlers or Fencers among the Counsellors of State to make them sit in the Kings Courts and place Sacrificers in equall ranke with faithfull Pastors and Bishops of the flocke 2 Againe we aske of them who hath instituted this propitiatory sacrifice of the Masse where Iesus Christ is really sacrificed They answere that Christ hath instituted it Enquire farther where and in what wordes of the Institution of the Eucharist they alleadge these words Do this in remembrance of me An admirable proofe Doe this that is to say Sacrifice me really vnder the forms of the bread and wine is a Sacrifice propitiatory for the liuing and the dead O fruitfull words in consequences which like ringing bels may be made speake answerably to euery mans imagination 3 But let vs take them according to their own words for they themselues confesse that by these words do this Christ hath commanded to do that which himselfe did then must they shew vs that Christ in this Sacrament offered his body for a sacrifice and there are they grauelled and put to silence it is easie to finde what Christ offered to his Disciples when he said Take eate but it appeares not that he offered any thing vnto God 4 Neyther did Christ vse any eleuation a Ceremony vsed in Sacrifices which the Priest obserueth also in the Masse 5 Also the Apostles performe no adoration against the nature of euery Sacrifice which doth necessarily require adoration in those that offer 6 Besides whosoeuer doth offer vnto God addresseth himselfe by speech and otherwise vnto God but Christ in the whole forme of the institution of the Eucharist neyther addresseth himselfe vnto God nor speakes to any but his Apostles 7 Yea these wordes Do this in remembrance of me doe call our aduersaries to a triall for if Doe this signifie Sacrifice me it then followes that Doe this in remembrance of me signifies Sacrifice me in memory of me which is a sense absurd and incompatible for the memoriall of a thing cannot be the thing it selfe no man offers a present in remembrance of the present not would sacrifice a Lambe in memory of the Lambe so doth he not sacrifice Iesus Christ in remembrance of Christ 8 But will we haue these wordes Doe this expounded Let vs then learne them of the Apostle 1. Cor. 11.25.26 Iesus tooke the cup saying This cup is the new Testament in my blood doe this as oft as yee drinke it in remembrance of me for as often as ye shal eate this bread and drinke this cup ye shew the Lords death till that he come Then to doe this in remembrance of Iesus Christ is to eate the bread and drinke the cup to shew or celebrate his death 9 Some thinking here to shew their wits argue thus Euery powring out of blood for the remission of sinnes is a sacrifice but Christ saith that in the Eucharist his blood is shed for the remission of sinnes therefore the Eucharist is a sacrifice Whereunto I answere that both the propositions of this Argumunt are false yea the second is contrary to the Church of Rome It is false that the shedding of blood for the remission of sinnes is a sacrifice vnlesse this blood be offered vnto God for an Oblation and with the death of the Sacrifice the blood whereof is shed Now here you see not that Iesus Christ did offer any thing vnto God nor that he suffered death in the Eucharist The second proposition is also false for it is true that Christ saith in this Sacrament that his blood is shed but saith not that it is shed in this Sacrament He speaks of the effusion of his blood vpon the Crosse which he was to doe immediately after for Christ doth often speake of his death approaching as if it were at hand as in the tenth of Iohn ver 17. I lay downe my life that I may take it vp againe And a little before I giue downe my life for my sheepe S. Paul saith in like manner 2. Tim 4 6. For I am now offered because he should be sacrificed soone

Fraunce were vnder Marcus Aurelius the sonne of Anthony that is to say in the yeare of our Lord 162. threescore and fiue yeares after the death of Domitian whosoeuer shall calculate the times shall find that Denis the Ariopagite was then Iudge in Ariopagus at the time when S. Paul conuerted him whence it is to be presumed that he was at least thirty or fiue and thirty yeare olde which time if you extend as farre as to the raigne of Marcus Aurelius he should haue liued some hundred and fiftie yeares and also should die by torment before that he was broken by olde age We could produce others in this point but this sufficeth to iustifie the King of great Britaine who though he should haue called the Saints that neuer were Tutelary gods yet should there not bee iust cause to reprehend him After this Caeffeteau comes to the authorities of the Fathers surely this matter should well deserue some commaundement from God One Ordinance of God had cut off al difficulty and had been more of value then a thousand testimonies of men But Coeffeteau could finde none for indeede there is none Being not able then to draw out of the Diuine spring he seekes heere and there for the Cesternes of men Our aduersaries tell vs that they receiue the Fathers for interpreters of the Scripture but the passages are drawne out of phrases of the Fathers in which they doe not interprete the scripture but what will become of the matter if these quotations be to no purpose if indeede they be false And that is it which we are to shew Basill in his oration of the 40. Martyrs saith indeed that some in their necessity had recourse vnto them but he doth nor commaund to doe it as Bellarmine will haue it in b Where he p●●●teth confugiat for confugit and oret for orat falsifying this place Aliud est quod docemus aliud quod sustinemus donec emendemus tolarare compellimur a man must not maruaile if a people newly crept out of Paganisme did retaine something of their owne Custome and oftentimes the Bishops caryed away with the terrent of popular zeale were constrained to tollerate these abuses Saint Austine in his twentieth booke against Faustus the Manichee Chap. 21 confesseth that many dranke drunke ouer the Sepulchres of the dead but withall he addeth it is one thing that we teach another that we tollerate it is one thing that which we are commaunded to teach another thing we are commaunded to correct and which we are constrained to beare withall vntill that it bee amended And in the first booke of the manners of the Catholicke Church Chap. 24. I know many saith hee who doe adore the Sepulchres and pictures I know many who drinke most excessiuely ouer the dead The good Bishops saw these maladies in their flockes which being desirous to amend they haue beene often hindred by the sedition of the people as appeareth by the Counsell of Carthage where the Bishops of Affrica being desirous to abolish the abuse which was committed at the sepulchres of the Martyrs they feare to be hindred by the tumult of the rude people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If say they men be hindred to doe this by the vprore of the people at least wise let the multitude be admonished not to assemble in these places Coeffeteau then had alleadged this to purpose if he had the generall custome of the Church of those times or some prayer to Saints made in the publicke seruice instead of producing the misguided deuotion of some particular men In the second place he aleadgeth the oration of Gregory Nyssen in the praise of the Martyr Theodore which we haue heretofore evicted of falsehood After this he produceth the oration of Grogory Nazianzen vpon Saint Basill And here againe his vnfaithfull dealing appeareth for hee dessembleth the wordes going before which serue for a solution where Saint Gregory sheweth that that which he saide to Saint Basill being deceased is onely by opinion and by coniecture These are his wordes And now Basill is in the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering as I thinke sacrifices for vs and praying for the people hee speaketh as being assured thereof we know also that the custome of Orators who speake in praise of any man is to make Rhetoricall appellation to the dead and to speake to the absent as to men present The Bookes of the Paynims are full of these examples See how Plinie speaketh to Ciciro long before deceased in his seauenth booke and thirtyeth Chapter Salue primus omnium parens patriae appellate To Gregory Coeffeteau addeth the Catechisme of Cyrill which are fal●ely attributed vnto him Gesner in his Bibliotheca witnesseth that this booke is found in written hand vnder the name of one Iohn of Ierusalem Gretzer a Germiane Iesuit in his booke for Pilgrimages page 354. witnesseth the same Harding in his Treatise of Accidents without subiect Section the 6. saith that in his time this booke was not fou●d but manuscript and knowne to a fewe And the foolery which is found in the 24. Catechise when he saith that the wood of the Crosse doth increase and multiply in such fort that the earth is full thereof sheweth that this booke was written many ages since doubtlesse by this Iohn of Ierusalem an aduocate for Images who liued in the yeare 767. See the Ecclesiasticall Stories of Vigner in the yeare 767. Afterwards commeth a place of Saint Austine It is iniurie to pray for a Martyr by whose prayers wee on the other side ought to be recommended This place is found indeed in his 17. Sermon De verbis Apostoli but not in the 80. Tract vpon Iohn as Coeffeteau alleadgeth it who spake by other mens report Now this place is not to the purpose for hee saith onely that the Saints pray for vs which thing wee haue neuer denyed we doe out of Godly considerations presume that albeit they know not the necessity of particular men yet they pray for the Church in generall But that wee should for this cause inuocate them or yeeld them any religious seruice Saint Austine doth not avouch Lastly Coeffeteau addeth Saint Ambrose who in his booke of Widdowes exhorteth Widdowes to pray to the Angells and Martyrs whom he calleth beholders of our liues and actions Here a man may see the humour of our Aduersaries which is to passe by the vertues of the Fathers and to set forth nothing but their vices and blemishes like Flyes who cast themselues vpon gaules and botches of bodies rather then vpon the sound parts The Reader then shall be aduertised that Saint Ambrose was chosen Bishop before he was baptised Hauing thus cast himselfe at the first iumpe into a charge to the which hee was no way prepared no man ought to maruaile if in his beginnings he said somthings for which he afterwards corrected himselfe The booke of Widdowes is one of his first works wherein you may

the other places which say that Iesus Christ is offered and presented we doe readily embrace them for it is true in sundry respects whether they will that he offered himselfe vnto the Communicants or that they vnderstand that Christ is offered vnto God sacramentally and in the signe or for that in the Eucharist we offer vnto God the merite of his death in that we do beseech him to accept and receiue the merite of his Sonnes death for our redemption The last place which he alleadgeth is out of the Councell of Ephesus wherin I wish that Coeffeteau had carried himselfe with greater credite for first it is false that S. Cyrill doth speake there in the name of the Councell of Ephesus but it is a peece of a Letter taken out of the Councell of Alexandria which is indeed a declaration of the eleuenth curse of Cyrill against Nestorius as Coeffeteau saith but he hath concealed the exposition wh●ch Cyrill himselfe addeth Tom 1. of the Councels of the Colen Edition pag. 683. Num hominis comestionē nostrum hoc Sacramentum pronuncias Et irreligiose ad crassas cogitationes vrges eorum qui crediderunt mentem attentas humanis cogitationibus tractare quae solâ pura inexquisita fide accipiuntur Aristophanes Acharnanensibus agens de Lac●daemonijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cur ●●lias a●●s hahent Christiani nulla templa nulla nota simulacra Quid ergosacrifi●ia cens●●is nulla emn●no esse fac●●nda Respon Nulla Dost thou pronounce that our Sacrament is a humane eating and dost thou irreligiousty vrge the vnderstanding of those that haue beleeued too grosse imaginations Dost thou presume to handle with humane thoughts things which are onely receiued with a pure and vnsearchable faith Now to giue light in this matter to the Stile and purpose of the Fathers calling the holy supper a sacrifice we must obserue that in the first ages after Christ the Christians laboured by all meanes to draw the Heathens vnto Christianitie but the heathen were offended ●t this that in the Christian Religion they saw neither Altars nor sacrifices nor Images without which they thought there was no Religion whence the olde prouerbe comes Vnto the Altars that is to say as farre as Religion and conscience exclusiuely as if there were no religion without an Altar Celsus the Pagan reproacheth Christians That they haue neyther Altars nor Images nor Temples In the eighth booke of Origen against Celsus and in the Dialogue of Minutius Faelix Caecilius the Pagan speakes thus Whence comes it that the Christians haue no Altars nor Temples nor Images to be seene And in the beginning of the seuenth booke of Arnobius the Heathen speake thus vnto the Christians Doe you thinke then that there are no Sacrifices to be made Whereunto the Christians make answere Not any To be then without Altars and Sacrifices did offend the Heathen and made Christianity odious This is then the reason why they ordinarily vsed these wordes of the Table of the Lord and the holy supper and the Eucharist whereof there are infinite examples And yet to remoue offence and allure the Heathen by little and little they vsed to call the Table an Altar and the holy Sacrament by the name of a sacrifice And this was discretion grounded on reason for seeing the holy Scripture doth call our prayers and almes and our Religious seruice by the name of Sacrifices Hebr. 13.16 Phil. 4.18 they haue for the same reason called the holy Supper a Sacrifice wherein we doe not onely offer our selues vnto God but doe also offer Christ Iesus vnto him that is we doe beseech God to accept the sactifice of his death for our redemption And this serued to draw the Iewes for whose farther content the Deacons were called Leuites and the day of the resurrection of Christ was called the Passeouer But that which did especially confirme this word Sacrifice was the custome of the faithfull which was before the holy Supper to bring vnto the Table offerings of bread and wine and fruites whereof such a portion was set aside as might serue for the whole assembly to communicate in the two kindes and the rest was for the poore which gifts and offerings and almes in the old Testament yea and sometimes in the new Heb. 13.16 Phil. 4.18 are called sacrifices and oblations Yet whereas they doe ordinarily call the Sacrament the Eucharist and the Sacrifice of the Eucharist that is to say a giuing of thankes they giue sufficient testimony that they meant not to make a sacrifice propitiatory or really to sacrifice Christ Iesus for our redemption Now that the Almes Gifts and Offerings of the faithfull were called sacrifices and oblations none can be ignorant that is any whit versed in the Fathers The Apostles Canons howsoeuer supposititous yet are auncient doe in the fourth Canon forbid to offer any thing beside eares of Corne Incense c. S. Cyprian lib. 1 Epist 9 commaundeth the Clergy Locuples Diues Domnicum celebrare te credis quae corbonam non respicis quae in Dominicum sine sacrificio venis quae partem de sacrificio quod pauper obtulit sumis Hypodiaconi oblatione in templo Domini a fidelibus ipsi suscipiant That receiuing offerings of the peoples contributions they goe not from the Altar and the sacrifices And in his Sermon of Almes Thou a rich woman who thinkest to celebrate the Lords Supper that regardest not to bring an offering that commest to the Supper of the Lord without a sacrifice that takest a part of the Sacrifice which the poore offereth So in the one and twentieth Distinction in the Canon Cleros taken out of Isidore Let the Subdeacons themselues receiue the offerings of the Faithfull Obserue this custome very plainely set downe in Theodoret in the third booke of his History chap. 12. and in the fourth booke chap 19. The Pastor of the Church hauing before him vpon the Table all the presents in great quantity made prayer vnto God to accept those Giftes Presents and immaculate Sacrifices that he would accept them as sometimes he did the sacrifices of Abel and of Abraham that the Angels might carry them into heauen before God giftes created by God blessed and sanctified for euer by Iesus Christ c. Wordes which continue to this day in the Canon of the Masse and which were good and holy when they were said ouer the Almes and Offerings of the people But which are now become ridiculous and vngodly forasmuch as the Priest doth say them vpon an Host which he thinketh to be Iesus Christ for to call Iesus Christ by the name of gifts and offerings is to speake against the common sense To pray that God would accept this sacrifice as well as that of Abel is to make the sacrifice of Iesus Christ no better then the sacrifice of a beast To pray that the Angels may carry Iesus Christ and present him vnto God is not to know that Iesus Christ

Thom. in 4. Dist 45. quaest 2. doe testifie that the soule of Traian a heathen Emperour was deliuered our of hell by the praiers of Pope Gregorie Gabriel Biel holdes the same in the fifty sixe Lecture vpon the Canon of the Masse and Ciacconus hath particularly written an Apology for this Story This Pope then prayed not for Traians soule to the end he might bring him out of Purgatorie 10 In the Masse there are among many new patches some auncient clauses and among others the Memento for the dead of which these wordes are a part The Reader shall note that in this place where the two letters N N are the Priest doth softly name some persons deceased for whom their parents haue payde Memento Domine famulorum famularumque tuarum N N. qui nos praecesserunt cum signo fidei dormiunt in somno pacis That is Remember Lord thy seruants which haue gone before vs with the signe of faith and doe sleepe in the rest of peace The words are very remarkable clearely euidencing that when these prayers were made Purgatory was not beleeued but it was beleeued that the soules did sleepe in a peaceable rest waiting for the resurrection and that in this sleepe they receiued some ioyfull refreshing by their prayers that were aliue 11 But aboue all haue I often wondred at the forme of the prayer ordinarily vsed for the dead for it makes no wordes of Purgatory but onely desireth of God that the soules of the dead may be deliuered from euerlasting death and from the last iudgement Libera Domine de morte aeterna in die illa tremenda Quando caeli mouendi sunt terra Cum veneris iudicare saeculum per ignem Trèmens factus sum c. Obserue this whole prayer Deliuer O Lord from eternall death in that dreadfull day when the heauens and the earth shall be mooued when thou shalt come to iudge the world by fire I feare and tremble when the triall and wrath to come shall be at hand this day of wrath of calamity and misery this great and wonderfull bitter day And note that this prayer wherein the soule of the departed is brought in apprehending that it shall be sent to Hell at the day of iudgement is said also for the soule of the Pope Lib. 1. Sacrarum Cerem Sect. 15. cap. 1. in the solemnization of his obsequies by which it appeareth that there is some feare that he may be in hell but of Purgatory there is nothing mentioned no more then in all the publique prayers of the Church of Rome for the dead for they onely craue deliuerance from eternall death and to rise in glory as in this Absolue quaesumus Domine animam famuli tui N. ab omni vinculo delictorum vt in resurrectionis gloria inter sanctos electos tuos resuscilatus respiret I beseech thee O Lord to loose the soule of thy seruant from the bond of all his sinnes that beeing raised vp among the Saints I may reioyce and be lifted vp in the glory of the resurrection which is the prayer for the dead in the second book of Machabees made only for the resurrection 12 What will we haue more let our aduersaries be iudges in this cause doe not the Priests oftentimes take money for saying Masses and seruice for young children dying soone after Baptisme which yet they beleeue not to be either in hell or in Purgatory doe they this through ignorance or auari●● for want of science or of conscience for by the●● owne rules the prayers made for children are to no purpose forasmuch as they are in Paradise By these many examples it appears that many do pray for the dead without beleeuing purgatory and that Coeff by admitting no prayer for the dead but only to draw men out of purgatory condēneth not onely the auncient Church but also the Romish and the second booke of Macchabees which himselfe doth ranke among the sacred canonicall bookes This shal more euidently appeare vnto vs when we shall haue learned what was the opinion of the Fathers touching the condition of the dead and to what end they prayed for them The common opinion of the most part of the Fathers is that the soules of the faithfull after they are gone out of the body doe not yet enioy heauenly beatitude but either they remaine in the earthly Paradise as Irenaeus teacheth in his fifth booke About the end of the booke and Origen in his second booke de principijs else they lie in hell or in some hidden receptacles vntill the day of the generall resurrection before which they shall not see God And although sometimes they be forced through the truth to say that the dead after the departure of the soule from the body do enter into heauenly felicity yet for the most part they are carried away with the current of the common opinion Constituimus omnem animam apud inferos sequestrari in diem Domini Quae infra terram iacent neque ipsa sunt digestis ordinatis potestatibus vacua Locus enim est quo piorum animae impiorum ducuntur c. Omnes in vna communique custodia detinentur donec tempus adueniat quo maximus iudex meritorum faciat examen Tertullian chap. 55. of his booke of the soule We hould for certaine that euery soule is sequestred into hell vntil the day of the Lord. He saith the same more at large in his fourth booke against Marcio●● c. 34. Nouatian in the first chapter of his booke of the Trinitie those things which are vnder the earth are not without their powers and well digested orders for it is the place whither the soules of the faithfull as well as of the wicked are led as feeling already the fore-apprehensions of the iudgement to come Lactantius in his seauenth booke c. 21. let no man thinke that the soules are iudged immediately after death for they are all detained in one common prison vntill the time come that the great Iudge bring them to an examination of what they haue deserued Victorin the Martyr saith vpon Apo. 6. that S. Iohn saw vnder the Altar the soules of the Martyrs and them that were slaine expounding these wordes vnder the Altar Sub ara id est subterra that is to say vnder the earth Hee then placeth the soules of Saints and Martyrs vnder the earth Haec humanae lex necessitatis est vt sepultis corporibus animae ad inferos descendant Quam descensionem Dominus ad consummationem veri hominis non recusauit S. Hilarie vpon the Psal 138. It is the law of necessitie whereunto men are subiect that the soules should descend vnto hell after that the bodies are buried which descent Iesus Christ himselfe did not refuse to shew him selfe a compleate man He doth not say Haec lex fuit but Haec lex est to the end that a man should not say that he speaketh of the

the Article which followeth ARTICLE VIII Touching prayers to Saints and the seruice that is due vnto them The KINGS Confession T S for prayer to Saints Christ I am sure hath commaunded vs to Come all to him that are loaden with sinne and he will relieue vs and S. Paul hath forbidden vs to worshippe Angels or to vse any such voluntary worship Math. 11 28. Col 28.28 that hath a shew of humility in that it spareth not the flesh But what warrant we haue to haue recourse vnto these D●j Penates or Tutelares these Courtiers of God I know not I remit that to these philosophicall neotericke Diuines It satisfieth me to pray to God through Christ as I am commaunded which I am sure must be the safest way and I am sure the Safest way is the best way in points of saluation Hereupon Coeffeteau confounding the Kings whole discouery he beginneth by a complaint that his Maiesty calleth Tutelary and familiar Gods those lesser Saints to whom many of the people do vow themselues in particular and of whom they set the Images vpon their Cupboords or ouer their Chimneyes But his Maiesty doth not intend to call the Saints familiars nor Tutelarie Gods neyther doth he say that in the Church of Rome they call them so onely he meaneth that the Church of Rome hath substituted them in place of the Tutelarie and domesticall gods and that hee doth entertaine them after the same fashion For the Paynims had their tutelarie gods ouer euery town and ouer euery Countrey Iuno was Lady-gardian of Carthage Venus of Cyprus and of Paphos Pallace of the Countrey of Attica Mars and Quirinus of Rome c. so the Church of Rome hath Saints that are Patrons of Cities and Countries Saint Marke of Venice S. Geneuiefue of Paris S. Iames of Spain S. Dennis of France c. and as the Paynims did distribute charges amongst their gods so in the Church of Rome euery Saint hath his charge apart The hunters did inuocate Diana now adaies they haue recourse to S. Eustace S. Nicholas who now is called vpon by the Pilots and Sea-faring men hath taken the place of Castor and Pollux The good Goddesse Lucina who was assisting to women that trauelled in childe-birth hath now giuen place to S. Margaret for so her Legend saith that the Dragon hauing swallowed her downe she made the signe of the Crosse in his belly wherewith he burst asunder and she came forth through the breach which was a kinde of lying in S. Christopher with his huge body hath succeeded Hercules for so they make him also to carry a clubbe There wanted yet a Queene of heauen in the place of Iuno and this holy and glorious Virgin hath beene dishonoured with so prophane a title yea the very habites and furniture of the gods haue beene transported to the Saints The Genij or Penates household gods had a dogge by their side and so hath S. Roche The Image of Iames carried a Key so doth that of S. Peter Iupiter a man had hornes on his head such doe they giue to Moses Isis carried a Timbrell and S. Gennasius a Violin Those circles which you see about the head of the Saints in picture are those Arches and shaddowes wherewith they couered their gods to fence them from the dust In like manner are the Officers distributed in Paradise in a goodly order and with diuersity of furniture and prouision For his Holines and the Church of Rome haue taken order for it We are ashamed to produce these things whiles they are not ashamed to doe them and we blush at that of which they haue no shame at all If we would prolong this Discourse we would easily shew that a good part of these Patrons and Tutelary Saints are Saints which neuer were they liue without hauing euer beene borne and are entred into the Church without euer entring into the world the painters are wonted to make characters pictures in a manner speaking as when they paint Iustice with a paire of ballances Time like an olde man winged The Fryer like a lame god because the wood doth susteyne him so the auncients did figure the faith of a beleeuing man by a woman swollowed vp of Sathan but who did get forth againe victoriously and trample the Diuell vnder her feet And of this Image they haue made their Saint Margaret so the Christian was painted as passing ouer a violent land-flood but hauing Iesus Christ with him Praesertim cum sit manifestum in omnem Italiam Galliam Hispaniam Africam nullum instituisse Ecclesias nisi eos quos Apostolus Petrus aut successores eius constituerūt Legant autem si in his prouincijs alius Apostolus inuenitur aut legitur docuisse c. who did burden him indeede but yet did conduct him This Image hath produced a new Saint whom they call S. Christopher Of the launce which pierced the body of our Lord they haue made S. Longis because that Lonchi in the vulgar pronunciation of the Greeke tongue signifieth a Launce Men runne with incredible zeale to S. Iames of Compostella in Spaine where they say that hee preached and that his bones remaine there and yet in the meane time it is well knowne that S. Iames was neuer in Spaine Pope Innocent in the twelfth distinction in the Canon Quis nesciat doth stoutly and stiffely maintaine that there was neuer any Apostle in Spaine and that neyther in Fraunce nor in Affrica nor in Spaine any planted Church saue they whom S. Peter and his successors sent thither The Story also of his life recyted by Iohn Beleth and Iacobus de Voragine great personages saith that he came into Spaine before he was put to death by Herod Act. 12. It must needes bee then that he came into Spaine almost about the time that Iesus Christ suffered for S. Iames suruiued Christ but a while after his death His body being put on Ship-boord went of it selfe without Pilot or any guidance into Spaine Queene Lupa raigning then in Spaine Now it is well knowne that at that time there was neyther King nor Queene in Spaine and that it was wholly subiect to the Romane Empire The same is to be said of S. Denis the Areopagite whom men say to haue planted the Gospell in Fraunce and hauing suffered Martyrdome vnder the Emperour Domitian as saith Methodius he carried his head betweene his hands from Mont-Martre as farre as S. Denis where he lyeth interred The reuiuing of learning and good letters hath discouered the falshood of such inuentions For the most auncient Christian Historian that euer was in Fraunce Sub Aurelio Antonini filio persecutio quinta agitata ac tunc primum inter Gallias martyria visa serius trans alpes religione transgressa is Sulpitius Seuerus who in the second booke of his story sheweth that there were no Martyrdomes in Fraunce vnder Domitian nor a long time after and that the first Martyrdomes which were seene in