against me alone calling S. Augustine S. Hierom and S. Gregorie the Iustices af the Papisticall kingdome Thus also did that proud Beza charge Origines with blasphemie adding that neither S. Chrysostome nor any of the Greeke fathers did euer declare the trueth simply charged Saint Hierom with shamles errors as inuocation of Saincts and the practise of chastitie or virginitie in the Church Musculus also said that S. Hierom did deserue rather hell then heauen Brentius did charge the first Councell of Nice with foule errors Caluine called the fathers thereof Lunatick and francticke people Musculus saith they were instigated and led by the diuill and that all Councells were pernitiouslie fallen into errors Vrbanus Regius said that in the best tymes of the Church Sathan ouerruled all Bushoppes Peter Martyr called the aunciente Fathers pratlers but no diuines Illiricus reiected the said Fathers Peter Martyr also said that as longe as men relie vpon the Fathers they must be deluded with errors Doctour Humfrie at Oxford said that Iuell gaue a great scope vnto the Papists and did himselfe greate wronge in alleadginge the Fathers for himselfe for what haue we to doe with fleash and bloud The same also Caluine and Peter Martyr wrote Whitakers also vnto Doctour Sanders answered sayinge We care not for your histories Doctour Toby Mathewe said to Father Campion If he should beleue the Fathers he could not be a protestante Beza cried out against Athanasius and the Fathers of the Councell of Nice for that saith the Athanasius found out this Tripartite god he meant the blessed Trinte He said also that he Fathers of that Councell were blinde sophists the ministers of the the beast the bond-slaues of Antechrist 4. The third cause of this mine auersion was because protestantes are hard to be reclaimed for that amouÌ„gest all the sects that euer were none were more inconstant or variable in their Doctrine then the Protestants For neither birdes or beastes as Plinie saith doe watche to breake other birdes egges or destroie others of-springe Plin. natural hist lib. 10. c. 74 as these Protestantes watche to destroye and abrogat the Doctrine which was hatched before them so as whatsoeuer the first gospeller doth settle the whelpe that comes from him doth destroye it as in steede of many examples the confession of Augusta may serue for one so called for that in that citty Colloq altenbar f. 4 39. Colloq altenb fol. 464. the Lutheranes did exhibit to Charles the 5. a booke wherein were written all the articles of their Doctrine which was 50. times chaunged and mangled as they themselues affirme in all which the last is nothinge like the first and soe they call it Cothurnum c. A dislikinge vnto all the rest notwithstandinge Luther said it to be Fundamentum quod hactenus papistis opposuimus The fundation which hitherto we opposed against the Papists the grounde of our religion according to the word of god and the onlie rule of the peace and establishinge of traÌ„quillitie in Germany saith he but in very trueth was the cause of all the warres and troubles thereof and which was abolished out of Germany yea out of Augusta it selfe and within fewe yeares became zuinglians Zuingfeldians and is in noe place accepte in Saxonie For other sectes with which that miserable Country doe abounde being in nuÌ„ber 20. as Stanislaus Rescius describeth carrienge with theÌ„ all the sway did steppe in amoungest them and so at the last Luthers Doctrine was vtterly reiected Count Palatines Country can beare witnes of this mutabilitie which from Zuinglianisme turned to Lutheranisme againe from Lutheranisme to zuinglianisme Smidlerus in vita Bullen f. 15. As also vpper Germany when one Prince or great superintendent dies the people after their death doe change their religion 5. England alsoe cannot denye this to be true which a certaine Pope many hundred yeares prophesied of them saying English men of all natâ—ons are most inconstant and waueringe in their faith the time shall come saith he that when Christendom shall haue most neede of them they shall suarwe from their faith and fall into sectes and heresies For in our daies it changed her religion 4. times within 30. yeares vnder kinge Henry the 8. kinge Edward his sonne Queene Marie and Elizabeth And as Fox saith kinge Edward beinge a childe after his fathers funerall by the instigation and settinge on of his Vncle the Duke of Somersett did abolish the religion which his Father had by lawe ordained viz. The six articles containing 1. The trueth of the Reale presence 2. That both kindes for all persons are not necessarie 3. That marriage of Priests is prohibited by the lawe of God 4. That Vowes and votaries are confirmed by the lawe of God 5. That the Masse is agreable to Christes instâ—tution 6. That Auricular confession is warranted by the word of God This kinge sett foorth two bookes of reformation afterwards a third These articles of our faith were made at one parlemente by the said kinge Henry the 8. and were abrogated as superstitious inuentions by another ParleameÌ„t Anunas menstruas fides as Hillarie and S. Basil say of the Arrians euery newe yeare and moneth a newe faith And what I pray you can be amoungst Christians more disgracefull then this For ought not our ReligioÌ„ euery article thereof to be as the same S. Basil saith eadem heri hodie in saecula to admitt noe change but to continewe his vigor aswell yesterdaye to daye as alsoe for euer According whereunto our Sauiour alsoe saith that heauen and earthe shal passe but my wordes shal not passe nor any iott nor sillable thereof till al be fulfilled Is there any Christian to be found who dares be so bould to say that our Parlament exceedeth the power of God But god by his absolute power as Aristotle and all diuines and Philosophers affirme cannot make two contradictories or contraries to be trewe because of the implication therein for if the one be trewe the other must be false and truly noe more can these opposite and contradictorie Parleaments be possiblie true 6. The 4. cause was that Protestantes make but a mockery of all religion for that they follow Nicholas Machauailes precepts holding that the Catholike religion is a hinderance to state and that Princes shoulde followe that religion though the groundes thereof be neuer soe false which doth aduance their present estate but contrarie to this S. Thomas saith that wisdome and power are companions of trewe religion which when it faileth the power of state alsoe faileth non veniat anima mea saith S. Bernard in Concilium eorum qui dicunt c. my soule shall not follow their Councells who say that the exaltation and and peace of the Empire will hunder the peace of the Church If Iustice be a vertue to giue euerie man his owne to giue to Cesar his owne and to God his owne how doth the Prince
the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule â—n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditioÌ„s he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. â— Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogoruÌ„ de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womaÌ„n ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against theÌ„ the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie
dead S. Athanasius saith If the soules departed receaued noe benefitt of the sacrifice of the bodie of Christ it should not be vsed for the commemoration of the dead Tert de Corona de varijs quaestionibus q. 39. Tertulian also saith Oblationes pro defunctis pro natalitijs annua die facimus Wee make oblations for the dead and doe obserue their anniuersarie dayes Ioh Damas de fide oratione S. Iohn Damascen hath these woordes the disciples and diuine Apostles of our Sauiour haue ordained that in the pure and tremblinge misteries which giue life there should be memorie of the faithfull departed which the Catholique Churche euer obserued and will obserue vnto the end of the world Paulinus Paulinus affirmeth the same epist 31. lib. 3. cap. 34. Gregor Nyss oratione Cathechesi c. 8. Hier. Ioh. cap. vlt. in fine Idem in Osee cap. 14. Hier. in Matth. ca. 3. Amb. in Psal 118. ser 3. ser 20. in fine id in Luc. cap. 12. Aug. in Enchi cap. 67. Aug. de ciuitate lib. 21. cap. 13. sequentibus de Genes against the Manichees lib. 21. cap. 20. lib. 8. quaest q. 1. Homil. 16. and in other places S. Cyprian li. 1. epist. 4. Euseb lib. 4. de vita Constantini cap. 91. Nicephorus lib. 8. cap. 26. Plat. in vita Sixti S. Aug. ser 34. de verbis Apostol who boldly affirmed that it is not to be doubted but that the dead are holpen by the prayers of the holie churche by the healthfull sacrifice and almes that are giuen for the soules of the dead And in another place he saith Aug. lib. de cura pro mortuis wee ought not to omitt our suffrages and prayers for the dead Purgatory 6. Lastly the councell of Carthage doth coÌ„firme this trueth whose wordes be these Poenitentes qui attentè leges poenitentiae exequuntur such as are penitent for their sinnes and performe the pennaunce that was enioyned vnto them if by chance they dye either by sea or land when as otherwise wee cannot helpe them lett vs remember them in our prayers and sacrifices S. Augustine praid for his Mother sayinge Pro peccatis matris meae deprecor te exaudi me c. I beseech thee to pardon the sinnes of my Mother by the cure of thy blessed woundes which hanged vppon the Crosse sittinge at the right hand of God that thou make intercession for vs. Aug. Confess This is proued by Scripture Isa 4. Malach. 3. Math. 12. 1. Corinth 3. Machab. 12. Psal 76. Luc. 11. Daniel 4. Philip. 4. Eccle. 4.6 2 Reg 28. Psal 118. Marc. 12. Apoc. 5. Math. 5. 1. Ioh. 5. Apoc. 5.3.13 This is also proued by soe manny apparitions of the dead made vnto those that were liuinge in this world desiringe them to praye for them Ecclesiast hist gentis Anglor of which S. Gregorie makes mention in the 4. bookes of his Dialoges and venerable Bede in his 5. booke cap. 13. cap. 14. and 15. also in his fourth booke cap. 25. Touchinge the Popes Authoritie in releasinge of soules out of purgatorie CHAPTER II. 1. THe learned deuines doe teache that the Pope dothe and lawfully may applie vnto the soules departed by his keies some parte of the churches treasure which consisteth of Christes satisfaction and the satâ—sfactions of other of his saincts by which they that are departed as they haue neede may receaue benefitt For the doe vnderstaÌ„ding whereof there are two things The one is a sentence of absolution definitiue pronounced vpon the person penitent The second is the recompence of the dept of sinne remitted by the said absolution through the application of the churches measure by the power of the officers keies none of these two ioyntlie can euer be exercised vpon any person not subiect though the one may For absolution cannot properlie be giuen nor be fruitfully receaued by any man not subiect to the geuers regiment But the application of the treasure may by the keies procure mercie for them that be in neede per modum suffragij so that Indulgence the Popes doe not absolue any man departed absolutly but only offeringe in the person of Christ to God the iudge of all the death of his owne sonne withall the aboundant price of his passion and grace and the satisfaction of his saincts for to procure mercie and helpe for the faithfull soules that are in that distresse of the furnace of purgatory as the like is done with great pietie in many other holy actions of religion Rof con Luth. continuallie practised in the church for the mutuall helpe one of another Col. 1. 2. Soe S. Paule saith I reioice in sufferinge for yow and doe accomplish those thinges that want of the passions of Christ in my fleshe for his bodie which is his church not that any thinge was wantinge to Christes passion or the merittes thereof for he sufficientlie satisfied the eternall father de rigore iustitiae in the rigor of iustice but that the aflictions and torments that the saincts doe suffer for the chuch should be added and ioyned vnto Christe his actions in his sufferance and troubles to encrease and augment the treasures of the church to be disposed and imparted to all the members thereof for allayinge and asswaginge the dreadfull paines due vnto our sinnes out of which treasures and riches soe many indulgences are granted by the cheefe pastors thereof For this purpose the indulgences nowe in the lawe of grace Genes 25. were figured by the iubily of the ould lawe vnto which agreeth the glosse of S. Ambrose vppon that place Suppleo reliquias pressurarum Christi in carne mea pro corpore eius quod est ecclesia I doe make vp the reliques and fragments that lacked of the passion and tormeÌ„ts of Christ in my owne fleshe for the churche For as some doe abound in good workes and satisfactions as S. Paule who reckoneth vpp his afflictions and glorieth in them 2. Corinth and Iob who saith that his pennalties farr surmounted his sinnes and our blessed ladie who neuer sinned and yet suffred soe great dolors soe other some doe want and are to be holpen by the aboundance of their fellowe members which entercourse of spirituall offices and recompence of the wantes of the one parte by the store of the other is the ground of the indulgence which the churche daylie dispenseth with great iustice and mercie by their handes in whome Christ hath put the word of our reconsilemeÌ„t to whom he hathe comitted the keies to keepe and vse his sheepe to feede his misteries and all his goods to dispence his power to binde and loose his comission to remitt and retaine the stewardship of his familie to giue euery one their meat sustenaÌ„ce in due seasoÌ„ 3. And where as heretiques saie that the priests or others that giue this grace may receaue noe reward I aunswere that the graces of God are not to be sould for monie
of whome they suspected noe such guyle he hauing promised them their libertie yet he sent souldiers in their absence to their chambers and as they returned from supper were intertained with the bloodie edge of their swordes and soe against faith and promise and after paying their raÌ„some they were inhumanly murthered In the cittie of Montbris the Barron of Adrett caused many catholiques to be cast headlong from the topp of a high Turett and caused also souldiers to attend their miserable fall and to entertaine them with the pointes of their pikes 7. Such was the impudencie and barbarousnes of a certaine hugonott that he did weare a chaine about his necke of the eares of priests shewed the same to the chiefest captaines of the hugonittes They did ripp the bellie of a certaine priest and tooke out his bowells in steede whereof they putt oates to serue their horse for a maunger The heretiques of the cittie of Neemes in Languedoc did cast a great number of catholiques into a mightie deepe and large well of that cittie and haue filled the same twise with mens bodies halfe dead Iames Socius a wicked pirate who obtaininge letters patentes of Ioan Alberte Queene of Nauare which they call letters of mart sayling towardes the Iles of Madera and Canaria mett with a shipp of Portingall goinge towardes America which he pursued and tooke In which there were 40. of the fathers of the societie of Iesus who were sent to the Prouince of Brazill to instruct them in Christian religion but the wicked and cruell Tyrant like a deuouring woolfe seased vppon these poore religious people whome he massacred and after dismembring of them of some he cutt a legg of othersome an arme and soe he cast them all into the sea 8. Lastly Anno 1567. in the Carthusian monasterie which they call Burfowtaine in the diocesse of Suesse 5. mounks of that blessed order were murthered by the heretiques that came to robb that monasterie Iohn Motto proctor thereof a most vertuous priest Iohn MegneÌ„ priest Iohn Aurill priest Benedict Lenes lay brother and Theobald priest All these that I speake of neuer tooke weapons against them but most patientlie endured martirdome at their handes But if I should speake of soe manny as were put to most cruell death and were kild in al the Prouinces of Fraunce citties and townes thereof and such that were betrayed by theÌ„ I should make an infinitt volume but I cannot omitt that worthie and inuincible Prince Frauncis of Lorraine Duke of Gwise whose murther was plotted by Beza and executed by Poltrott These and the like examples ought to moue good christians to beware of these people 9. Before the firie and furious concupiscence of king Henry the 8. who caused that vnfortunat deuorce betwixt him and hâ—s vertuous Queene Katherine there was no realme in Europe more opulent and more abundant in all things then the kingdome of England no kingdome more peaceable at home and more glorious and prosperous abroad no king so victorious and tâ—iumphant ouer his enimies as he no courte so magnificent or so plawsible being full of cheerfull shewes and replenished with an vniuersall triumph ioy and exaltation the king liued in securitie without feare of forraine princes abroad or treason or conspiracy of his subiectes at home betwixt the one and the other there was interchangeable good offices aswell of a princely bountifulnesse towardes the subiectes as of a dutifull subiection towardes the prince the king possessed the hearts of his subiects they againe enioye the loue of their Prince But when he violated and dissolued the in dissoluble knott bond of matrimonie which no power in earth was able to disioyne as our Sauiour saith by this separation and diuorce Matt. 19. he separated himselfe also from Gods church all thinges were subuerted and turned topsy turuie all was filled which feares and suspitions at home with warres and diuisions a broad and with continuall frights and stranges allarmes of attempts and garboyles aswell in the court as in the countrie The treasures were exhausted the subiects impourished religion suppressed religious howses dissolued the vertuous oppressed the wicked aduanced and exalted the nobilitie condemned and beheaded and their goods confiscated and all vertuous people were fedd and sustained Pane lachrymarum aqua augustiae with the bread of mourning and teares and with the water of anguish and paine so as whatsoeuer the prophett Hieremy spake of Hierusalem may be applied to England after its apostacy The flourishing nation saith he is like a poore widdow Hier. c. 1. that wailes at night and her teares rune downe by her checkes her priests doe waile her virgins do complaine and she is euerie where oppressed her nobilitie are suppressed and many of her people ouerpressed with vnsufferable miseries and callamities Facti sunt hostes eius in capite eius inimici eius locupletati sunt Her enimies are promoted into her highest promotions and her aduersaries made riche by her spoyles Know yee and behold how distastfull it is to forsake God and nott to haue his feare before your eyes A seculo consregisti iugum Domini thow hast bracken and cast off godes yoake euen from the beginninge thy swoord deuoured the prophets quasi leo â— astator generatio vestra a destroieng lion is your generation And as King Henry the 8. himselfe said in this booke against Luther Eos qui pelluntur gremio matris Ecclesiae stat in furijs corripi atque agitari demonibus Such as are expulsed and thrust out of the bosome of our mother the Church are foorthwith ouercharged with the furious and raginge flames of hellish spirits and vanquished which diuills which assertion I would to God it had not bene verified of him that said it nor sutable to the purpose wherunto the same is applied But England to their great cost by experience knoweth this to be trew howsoeuer otherwise they dissemble it 6. But to retourne to him that applied the same against Luther the stroake did reboâ—nd and reflect vppon his owne neck Anno Domini 1533 Regni eius 24. for being excommunicated by Clemens 7. for putting away his married wife and for marrieng Anne Bullen tradidit se as the Apostle saith impudicitiae Ephes 4. in operem immunditia omnis in auaritiam he yelded himselfe ouer to impudicitie to the exercise of all vncleanesse couetuousnes he caused himselfe to be decreed by perleameÌ„t head of the church made it high treason in him that would not sweare precisely in his conscience this to be trew where many worthy personages both ecclesiasticall and lay people for refusing this oath or otherwise resisting it some were burned aliue as father Foster of the order of saint Frauncis Queene Cathrins confessor other some were beheaded as doctor Fisher-Bishopp of Rochester and Sr. Thomas Moore L. Chancler of England and may others were hanged drawen and quartered Yea he condemned the whole cleargie in a premunire which afterwardes they
THE THEATRE OF CATHOLIQVE AND PROTESTANT RELIGION DIVIDED into Twelue Bookes Wherein The zealous Catholike may plainelie see the manifest truth perspicuitie euident foundations and demonstrations of the Catholique Religion Together with the motiues and causes why he should perseuer therin The Protestant also may easilie see the falsitie and absurditie of his irreligious and negatiue Religion Together with many strong and conuincing reasons why he is bound to embrace the Catholique faith and to returne againe to the true Church from whence he departed WRITTEN By I. C. Student in diuinitie With permission Anno 1620. MAgni periculi res est c. It is a thinge of great danger it after the oracles of the Prophets after the testimonies of the Apostles after the woundes of the Martyrs thou presume to discusse our ould faith as if it were new if after such expert guides thou neuertheles wilt remaine in error if after the combatts of such as did strugle vnto death for the defence thereof thou wilt yet oppugne it with idle disputation let vs therfore reuerneÌ„ce our faith in the glory of the Saintes S. Ambrosius in sermone de SS Nazario Celso TO THE BLESSED and vnspotted Virgin Marie Mother of God and Queene of heauen by whom saluation and redemption came to the worlde 1. BOOKES of greatest estimation and noblest subiect most gratious Virgin ought to be dedicated and offred to the noblest and eminentste personages and that for two causes th' one to be protected and patronized by them against malignant and malitious people to whome the obiect or matter might be offensiue the other to gratifie them for the benefites receaued of theÌ„ the obiecte of this booke which is the theater and true representation both of the Catholique and protestant religion being so eminent that it excelleth and exceedeth all obiects whatsoeuer ought to be dedicated and consecrated vnto thee most sacred Virgin being the worthiest creature amongest all meere Creatures that euer were Contraria se posita magis ilucessit 2. The opposition of two extremities can neuer be better declared or knowen theÌ„ to oppose the one to the other as things positiue and thinges priuatiue light and darknesse thinges contrarie as heate and cold thinges contradictory or thinges affirmatiue and negatiue as a man and noe man nothinge is soe repugnant or hurtfull to the Catholique religion as heresie and especially that of the sectaires of our vnfortunate daies nothinge soe contrary to Christe as Antechriste nothinge soe offensiue to the Catholique Church as the malignant Congregation of Caluinistes Anabaptistes So as the trueth of the one caÌ„not be made more apparant more euident and more cleere then by the falshoode of the other nor the goodnesse of the one be better made knoweÌ„ then by the mischeefe euill of the other 3. Vouchsafe therfore ô gratious virgin and mother of the Sauiour of the worlde that the trueth and goodnesse of the one beinge made knowen and the falshoode and wickednesse of the other being detected with thy most precious intercession to thy Sonne Iesus to lighten and illuminate the hartes vnderstaÌ„dings of such as are ouerwhelmed and ingulfed in the dangerous abisme of darcknesse and are gone astraye in the intricat labernith of heresies Deliuer theÌ„ ô blessed mediatrixe that doe walke awry in the darcknes and shadowe of death Protecte and defend the Catholique Church for the saftie of which Christe Iesus tooke flesh of thee and for the establishing whereof he suffered his bitter passion yealded himselfe to death and triumphed ouer the powers of darcknesse from the malice and dangerous purposes of all such as bend all their plotts and pollices to destroy her 4. By whom should the religion of virgins vowes and votaries be protected and vpholden but by her that made the first solemne vowe and profession thereof To whoÌ„ should the religion of Christ be dedicated but to the mother of Christ Or the law of grace be addressed but vnto her that is ful of grace What better aduocate can the Church haue then shee who is placed betwixt the sunne and the moone as S. Bernard saieth which is mary betwixt Christ his Church What better defense can there be against heretiques then shee as S. Bonauenture saith that destroyeth all heresies and according to S. Bernard omnis haeresunt inâ—eremptrix that killeth all heresies Therfore ô blessed Virgin Dignare me laudare te Virgo c. Vouchsafe me to praise thee ô sacred virgin fortifie me against thine enemies and the enemies of the Church of Iesus Christ which being his only comoÌ„wealth kingdom patrimony vineyarde and mysticall body euery member thereof ought to defend yea is more bound thervnto then to the defense of any earthly comon wealth 5. As for thyne incpmparable and vnspeakeable merittes and benefites towardes me and towards the whole world all true Christian hartes doe acknowledge them with Aristotle I confesse Qui beneficium accipit De coÌ„gruo uon de coÌ„digno libertateÌ„ perdidit He that receueth a benefit loseth his liberty becometh a slaue to his benefactors How then should not I the whole world confesse our selues to be obliged vnto thee for soe generall and soe worthy a benefit as we haue receaued at thy handes Iesus Christ taking that flesh of thee in which he would dye for our offeÌ„ces Therfor ô blessed virgin I offer my self with this my labour as a poore slaue vnto thee I prostrate my selfe like a poore wretched sinfull creature before thee confounded and oppressed with many imperfections and defects voide of merits destitut of grace ouercharged with the dreadfull assaultes machinations of powerfull enemies they to stronge to offend and I to weake without thy helpe to defend my selfe against them We therfore Sub tuum praesidium confugimus sancta Dei genitrix c. flie vnder thy sauegard ô mother of God for none that euer relyed vpon thee was frustrated of his expectation none was euer deceaued of his hope none was euer coÌ„founded or discomforted who hath at any time fled to thy intercession as holy Church in all ages by experience hath proued and all holy sainctes that euer were haue solemnly auouched 6. Thou therfore ô only a Aug. ser 2. de Annunc hope of sinners Thou ô b S. EphreÌ„ de laud. B. Mariae ioy saluation and peace of the worlde Thou ô c Damasc orat 2. de Assump ocean gulfe of grace Thou ô d Damasc orat 2. dormit Virg. liuing arke of the liuing God Thou e Epiph. l. 3. Hier. 78 the mother of all liuing and the cause of life who broughtest forth life vnto the world Thou f Cyril Alex hom 10. the pretious marguerit of the worlde the inextinguible light thereof the crowne of virginitie the scepter of the Catholique faith and the indissoluble temple containing him who can be no where contained Thou ô g Ierem. adu Iouiu East gate euer shut
the body in which it is norished a certaine disease that doth penetrate the intralles and doth corrupt and infest the soules of Christians and not only doth kill with her touche as the Viper doth or with her sighte as the Basilike or with her belching as the dragon but after all these fashions and many more doth destroy confounde and cast away all that approache it neither is there any other remedie but to flie nor any other refuge then to departe from such a one as is intangled with it no other security then to be far from such an infernall and contagious mischeefe which with the name of Christe destroieth Christ in our hartes and vnder the pretence of faith destroyeth faith And S. Augustine saith let euery Catholike flie and abhor them with whom the Church communicateth not for we ought not saieth he to haue parte with them that haue no participation with themselues and which are not vnited to the body of the whole Church and to conclude with our Sauiour one should neuer otherwise accompte of them then as of heathens and publicans and his holy Euangelist S. Iohn forbiddeth vs to salute them 11. Therfore gentle Reader these be sufficiēt reasons wherfore we should be loath to dispute with Protestantes which through their fall from godes Church are voide of all humility intoxicated with pride and are so blinded with malice that they cannot learne or imbrace the trueth or haue any trewe wisdome For as the holly scripture saith into a malicious soule wisdome shall not enter For in all ciuill conuersation or disputation especially in matters of religion we should intend nothinge els but the consolation of our soules and the edification of our neighbours and as the Apostle saith Non nosmetipsos sed Iesum Christum praedicamus not our selues or our owne glory should we ayme at but that of Christ Iesu whose cote without seame is rente in peeces by so many wilfull inuēted opinions of protestāts whose mysticall body I meane his Church is despised forsaken persecuted the fruite of whose doctrine and the proiect of their strange deuises tendes to nothinge els then to shake the very pillars stroungest foundations and fortresses of all Christianity and at lenght to bringe in all coldnes and doubtfulnesse in our beleefe and misbeleefe in the principaleste misteries in our Catholike religion plaine Athesime and confusion of all Christian piety a gate for all disorders and dissolution of life and manners a shipwreacke of Conscience and other marckable and sutable effectes to their doctrine and behauiour which are practised by them daily in all places where they beare sway And although euery man as S. Naz. saith may thinke of God but not euery man dispute of him so euery man ought not to dispute or doubte of the cheefest misteries of Catholike religion but beleeue them simply with the vniuersall Church which is accordinge the Apostle the firmamente and foundation of trueth and therfore can not in any sorte deceaue vs. Lib. I. CHAPTER I. WHether the Religiō which Protestants professe be a newe Religion or whether the Romish Religion be new and that of the Protestants be ancient and ould CHAPTER II. The occasion of Luthers and of other heretiques fal from the Catholike Church fol. 13 CHAPTER III. By what deceite hypocrisie and dissimulation this heresie crept in to other Countries by what periurie and forgerie they were deluded by it and what destruction and desolation it brought with it fol. 21 CHAPTER IV. That heresies are the cause of Reuolutiō of Countries and destruction of state fol. 30 CHAPTER V. A prosecution of the laste Chapter that heresies are the causes of troubles and disquiettnes fol. 49 CHAPTER VI. That God doth extende the rodde of his wrath vpon Princes and common welthes infected with heresies fol. 43 CHAPTER VII Of the miserable death and endes of such as deuised and defended the protestant Religion as also other heresies fol. 61 Lib. II. CHAPTER I. Whether there be nothing that the Protestantes affirmatiuely beleeue confesse and professe but the Church of Rome doth beleeue the same and cannot be denied by Catholiques but that they are most auncient and consonant to the word of God fol. 71 CHAPTER II. A further Confirmation that these new ghospellers tende directly to Turcisme f. 83 CHAPTER III. Whether Papist Priestes do amisse in taking any thinge for their Masses fol. 86 CHAPTER IV. Of prayinge vnto Saints And whether the Church doth offend in praying vnto them fol. 91 CHAPTER V. Whether Papistes doe err in worshipping and adorning the reliques of Saints whether they sell their Masse and praiers for tēporall gaine fol. 102 CHAPTER VI. Whether Papists do commit Idolatrie in worshipping the Crosse of Iesus Christ f. 129. Lib. III. CHAPTER I. Whether Papistes blaspheme against God in sayinge that any man can merite fol. 150 CHAPTER II. Protestants say that a Christian though neuer so vertuous or so acceptable to God hath no grace or vertue inherent in him because they would haue no good acte to come from man by reason of that grace fol. 157 CHAP. III. In that heretiques reprehend the Catholique Church yea cōdemne her of great folly for endeuouring her selfe to receaue godes graces they by this meane take away free will from man and all due preparation and disposition to receaue godes grace and diuine influence fol. 161 CHAP. IV. Whether we derogate from the merites of Christ in making our merites partakers of his merits fol. 169 CHAP. V. The absurdity of this doctrine that euerie one should assure himselfe that he it predestinated vnto life euerlasting and that we ought to be as certaine thereof as we should not once feare the contrary or to misdoubt the same is discussed fol. 186 Lib. 4. CHAP. I. Whether the holy scriptures be for Protestantes and not for Papistes and whether we rely vpon traditions not warranted by holy Scripture fol. 193 CHAP. II. Whether euery man ought to be iudge of the scripture and rely altogether vpon his owne iudgement touching the interpretation therof being inspired by the holly ghost concerning the same fol. 208 CHAP. III. How heretiques would faine take away all tradition alleadging for their purpose that of S. Math. 15. In vaine you worship me teaching for doctrine mens precepts fol. 213 CHAP. IV. Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians fol. 231 CHAP. V. Whether we prohibit the scriptures to be translated into the vulgar tounge fol. 234 CHAP. VI. Whether we forbid the ignorante to pray in a languadge which they vnderstand f. 240 CHAP. VII Whether a man ought not to pray either by himselfe or by another but in a language he vnderstandeth fol. 251 Lib. V. CHAP. I. Whether the Church vniuersall can be charged with errors contrary to the first institution of the blessed Sacrament of the Eucharist fol. 259 CHAP. II. Whether the Catholique Church doth add to this Sacrament in making it
came within his reache Besides the destruction and desolation he caused in many places of Germanie In Norriberge he burned a hundred villages Townes and Castles and shutt vp in them men and women with children and olde people which the firy flame consumed Surius An. 1553. viz. at Alterfum and Laufum Againe did not Christiernus kinge of Denmarke execute the like crueltie vpon those of Stocholum the cheefe Cittie of Suethlande after that he inuited all the nobilitie with the two Archbishopps viz. Sarcen and Stringeron and then murthered them euerie one and afterwards all the rest of the Cittizens notwithstandinge he had giuen his royall worde to the contrarie in the execution of which murther Surius An. 1517. he continued for many dayes That heresies are the cause of Reuolution of Countries and destruction of state CHAPTER IV. 1. SAincte Gregorie sayeth that the conseruation of the Common wealth doth depende of the peace of the Church and that for two reason for that the lawe of God commaundes vs that wee should obey our kinges and princes in thinges that are not contrarie to the said lawe of God soe that he that obeyes God he muste needes obey his lawfull Soueraigne because God almightie soe commaunded for that obedience wee owe to the kinge is parte of that wee owe to God But when men doth cast away this bridle by heresie or by anny other occasion of their vnbridled and incorrigible humors as they haue no feare of God soe bear they noe dutie to their Prince or Soueraigne Euseb de vit Const lib. 1. c. 11. Zozo lib. 1. cap. 16. Wherfore Constantius Clorus father to Constantyne the greate a most prudente and valiante Prince intendinge to assay and proue the loyaltie of some Christian souldiers he said vnto them that if they would renounce their faith and sacrifice to the Idolls Carol. Sig. lib. 2. de occiden imperio they should abide with him and possesse such honors and promotions as they had receaued of him otherwise such as would refuse soe to doe they should departe from him Some there were who for to gaine the Princes fauor did as he comaunded and renounced their religion others refused soe to doe But Constantius putt awaie such as did sacrifice to the Idolls and kepte with him such as refused soe to doe saying that they were his best subiectes for quoth he he that is a Traytor vnto God will alsoe be a Traytor vnto his Prince 2. Carol Sig. lib. 16. de occid imp Theodor. histor l. 5. cap. 36. The like alsoe did Theodoricke being an Arrian hereticke killing a Courtier of his owne whome he loued intirlie for that from a Catholicke he became an Arrian only to please the kinges humor sayinge that he could neuer keepe touch with man that was not faithfull vnto God Also the most valiant Martyr S. Hornusta said vnto the kinge of Persia who comaunded him to denye his religion and become an infidel that if he should denie Christe that was Lord and Redeemer of the worlde he shoulde more easilie denye him that was a mortall man Through want of faith therefore and good religion rebellions are stirred vpp against their Princes and Soueraignes as alsoe insurrections of subiectes spoyles and garboyles of Traitors combustion and confusion of Common wealthes and all other enormities and trespasses are committed And as Aristotele saith Cuius vsus est optimus eius abusus est pessimus the more excellent and eminent a thing is if it be well vsed soe the more mischeefe it ingenders and the more ruine it bringeth with it if it be abused For as nothinge in this world is comparable in goodnesse to the Christian Catholick faith so when the same is abused by sectes and diuisions nothinge did euer more trouble the Christian Comon wealth for that discordes in matters of faith doe procure and ingender discordes and differences in the hartes and mindes of them that professe the same from which discords and variances proceedes soe manny mischeefes and reuolutions of Countries and kingdomes and kingdomes deuided as our Sauior saith cannot longe endure Therfore Theodosius the yonger beinge at Constinople and seinge his Empire deuided into sectes by the heresie of Nestorius he wrote an Epistle to that most vertuous and holy man Symon Stylites which at that tyme did florish with most rare example of sanctitie Act. Conc. Ephes edi tom 5. Ces Baro. tomo 5. An. 43â— by which epistle he requested him verie earnestly that hee should aske of God peace and vnion for the Church and added these wordes Because that its diuision doth soe afflict vs that it is the roote and fountayne of all our euills and calamities Wherefore whosoeuer will read the Chronicles of kingdomes and the ecclesiasticall histories of the sainctes he shall finde this to be true by the warres that the Catholicks had in the Easte with the Arrians and in Africke with the Donatists and the Gentiles and Iewes against the Christians in all places 3. And neither Iewe nor Gentile are soe infestuous and pernitious againste the Churche and Christian Comon wealth as hereticks and especially those of our vnhappie times and of all sects the Caluinistes which are flames of sedition and destruction of Church and Comon wealthe an infernall fire-brand that burnes wheresoeuer it takes place which consumes to ashes all states and Citties where it is nourished not vnlike the Cancker that eates and gnawes the body that feedes it thus much you shall knowe by readinge a booke called Incerdium Caluinisticum printed 1584. Hollensen hist Angl. Anno 1554. idem in histo Scot. Anno 1567. Also the histories of the troubles of France lib. 1. Anno 1565. The historie of Flanders Anno 1555. in the additions of Surius 1585. Stanislaus Rescius Ambassadors and Treasure for the kinge of Poland in Naples did write a booke 1596. De Atheismis Phallerismis Euangelicorum nostri temporis videl of Atheismes and Phallerismes I meane cruelties of the Euangelistes of our tyme neither onlie doe they destroie kingdomes but alsoe seeke to depriue Princes of theyr liues that oppose themselues againste their doctrine for some of them conspired to kill Queene Marie and one of them confessed the same at his death which was at Tiborn the 18. of May 1554. Norman Lesby Iames Meluine and other Caluinists in Scotland murthered the Cardinall of S. Andrewes in his owne howse and chamber the yeare 1546. Stowe 1554. and this by approbation of Iohn Knockes Buchanan and others of the Geneuian Consistorie Doctor Hancraft in his booke of dangerous positions Lib. 4. c. 14. in historia Ioh. Lesley ep Rosâ—e 4. Buchanan in his most wicked and vngodly declamation made at London against his dread soueraigne the last Queene of Scottes incensed both English and Scottes against her to depriue her of her life and of her kingdome whose wicked desires and desigmentes was putt in execution by the English in the moneth of Ianuarie 1587. which
destroied by the heresie of Pelagius giue a Moncke of Bangor for chastisment wherof almightie God suffred the Englishmen to turne the edge of their sworde vppon those that sent for them for their defence Vortiger was the leader of the Church when old Britans weare destroyd and dispossessed them of their Countrie and made themselues Lord thereof called Brittanie Englande by their owne name soe that heresie did soe increase in that kingdome about the tyme that S. Gregorie did send S. Augustine and other holy mounckes thither to preach the Catholick faith therein that 9. hereticall bushoppes beinge there before them no one catholick bishopp was found Ireland alsoe when the Englishe in kinge Henry the 2. gott footinge therein did little esteeme the sacred censure of holly Church Bern. in vita Malachiae Dolman Lib. 2. and the noblemen of that kingdome did vsurpe Church liuinges as may appeare by S. Bernard Edward the 3. beinge a most glorious kinge his end was pittifull his heire kinge Richard after infinitt sedition contention and blood-shedd of the nobilitie and others was deposed and made away the bloody diuision of the howse of lancaster yorcke came in and endured almoste one hundreth yeares with the ruyne not only of the royall lyne of LaÌ„caster by whom especially Iohn Wittcliffe a peruerse hereticke condemned in the Councell of Constance was fauored at the beginninge but with the ouerthrowe of many other Princes and families and most pernicious warres and garboyles continued both at home abroade with the losse of all the states and Prouinces of France Thomas Walsingham settes downe the Commotion of King Richard the 2. his time againste the nobilitie and Cleargie vnder their seditious Captaines Iacke Strawe Watt Tyler and the rest soe againe vnder other kinges whilest this heresie lasted and namly against the two most valiant Catholicke Princes Henry the 4 and 5. his sonne in the first yeare of whose rayne to witt kinge Henry the fift Iohn Stowe wryteth thus That the fauorers of Wiâ—cleefe his secte did nayle vpp scedulles vpon the Church doores of London containinge that there were an hundreth thousand readie to rise against all such as could not awaye with their secte The first tumuâ—tes of Pollardes and Wicliffians in England were Anno 1414. and hereon followed the open rebellion of Sr. Iohn old Castle and Sr. Roger Acton and others in S. Giles fâ—lde by Holborne neuerthelesse this secte could neuer take hold or preuaile in England neither then or after vntill foure pointes thereof beinge renewed by Luther and Zuinglius the later I meane Zuinglius his secte was admitted in kinge Edward hâ—s dayes 5. Did not the kinge of Denmarke bringe the people of Thretmarse which were a free state into a vilde thraldome after they were Lutheranes whereas as longe as they were Catholicks they were a free state of their owne Ces to 4. An Christi 379. S. Amb. in libris ad GratianuÌ„ Caes Baro. to 4. 379. S. Ambrose also doth proue the same as Caesar Baronius doth alleadge and saith Vna cum haeresi in regna cladem inuehi cum fide catholica salutem ferri c. that noe sooner heresie was broughte in then presentlie the kingdomes where it crepte in were ouerthrowen and quickly destroied and were againe restored and established by Catholique religion This he spake of the Empire of the easte sicque in occidente accumulari victorijs Gratianum that in the weast by the Catholique religion Gratianus the Emperor did encrease in many victories Cum in castris excubant cum gratia atque precibus Sacerdotum sancta religio when the priestes in the Campe did watch in prayers and other exercises of sacred religion Contrariewise you shall see the happie and florishinge Empire to decay and cast topsie turuie when the Emperor did fauor heretiques or at leaste when they were slacke in defendinge the Catholicque religion adeo saith he vt perspicuè intelligas claram victoriam religionem penitus consequi hereses tristes erumnas euocatas ab inferis secum ducere soe as you may plainly perceaue that by religion victorie was gotten and alsoe by heresie woe and wreake and all other dolfull calamitie and hellish confusion was broughte to the woâ—lde The like assertion hath holie Basill Basil ep 69 Caes Bar. to 4. An. Christi 363. quod enim comune est ciuitatibus omnibus vt cum semel hereticis aurem praebent mox vna cum heresi dissentiones rixae ac mala omnia sugata recta â—ide paceque subintrent ita planè Neocesarientibus accidit that which is incident to all Citties when once they giue eare vnto hereticques presently trewe faith beinge once abandoned dissentions debates and all other mischeefes will creepe in as wee see an euident example to those of Noecessaria what heresie saith he but which was contraire to the traditions of S. Gregorie the greate his wordes be these aduersaria traditioni magni reuera Gregorij 6. tomo 4. An. Christi 371. many heresies in the East The like miserie yow may read by the Epistles of those holy Sainctes videlicet Mileâ—itaâ—us Eusebius and Basilius to the Bushoppes of Italie and France and related by Caesar Baronius in which he wrote as followeth Miserandus status orientalis ecclesiae c. The state of the Easte Church is to be pitted for not onlie two or three Churches haue fallen vnto this dangerous tempest but that mischeefe of heresie hath extended her selfe from the bondes of Illiâ—ia vnto Tebaira the seede of which was first sowed by Arrius and afterwarde was gathered by wicked people who haue broughte forth wicked and pernitious fruites and discipline and doctrine of pietie and goood life is ouerthrowen all bondes and obligation of honestie and charitie is confounded and decaide none hath sway ouer others but he that is most wicked whose rewarde is the gouernment of others and he that exceedes others in blasphemies exceedes all in the episcopall dignitie The grauitie of Bishopps is lost the honestie of Pastors is gone the holy Canons of the Church are troade vnderfoote the releefe of the poore is altogether abused to their filthie vse The occasions of all such mischeefes are laide open by Saincte Optatus Milenitanus who hauinge reckoned the bloody and cruell actes of the heretickes called Donatistes he applied that place of the scripture vnto them Veloces pedes eorum ad effudendum sanguinem Cruelty of heretiques Mauritaniae videl the sea coast of Affrique next vnto Europe their feete are verie swifte to shedd blood And then addeth In Maritaniae ciuitatibus c. In the Citties of Mauritania by your procuremente they were affrighted with many garboiles Children were kilde in their mothers bellies men were murthered and torne in peeces matrons were violated infantes were slaine by riping vp their mothers bellies behould this your Church which was mantained vpholden by cruell and bloody Bishoppes whose greatest furie and vildest facte although in their estimation
in them or by them but Christ which as he lodged in them when they were charged with their corporall lumpe Gal. 2. Ephes 3. soe much more nowe wheÌ„ they are exempted from it So as wee direct our prayers and petitions vnto Christ in his Saincts and by his Saincts whether they remayne with vs in earth or whether they Triumphe with him aboue in heauen vsinge the one as our intercessors and acknowledging the other the bountiful giuer for benefits are asked of Saints not as the authors and giuers thereof which wee reserue for God alone but as intercessours onlie as by our daylie Littanies wee say to God miserere nobis be mercifull vnto vs but vnto Sainctes we say pray for vs. 6. Secondarilie we say that Saincts are our intercessors vnto God but yet by Christe and by the meritts of his death and passion And so the Church in all her collects and prayers saith and concludeth without intermission Per Dominum nostrum Iesum Christum c. Dan. 3. The three children in the fornace of Babylon did praye vnto God propter Abraham dilectum tuum for the intercession of Abraham thy beloued and Isacke thy seruant Isayai 63. and Israell thy holie one So prayed Isayas saying Turne vnto vs O Lord by the intercessioÌ„ of thy seruants So prayed Hester by the intercession of Abraham Hester 13. Psal 131. Soe prayed Salomon by the merittes of his Father 1. Paral. 29. Memento Domine Dauid omnis mansuetudinis eius Soe prayed Dauid himselfe naminge Abraham Isaac and Iacob for his intercessors Elias 2. par 5. Deut. 9. Genes 48. so prayed Elias so prayed Moyses sayâ—ng Recordare Domine seruorum tuorum Abraham Isaac Iacob so prayed Iacob callinge and interposinge the name of his father Isaac when he did pray vnto the Angells to blesse his children meaninge noe doubte but he should obtaine godes blessing for them 7. Orig. lam l. 2. in Iob. This the ancient fathers doe likewise testifie sayinge O sancti Dei saith Origines vos lacrimis ac stetu plenis obtestor with sobbinge teares and mourninge eies I beseech you that you will prostrate your selues at Godes mercifull feete for me a wretched sinner Heu mihi pater Abraham deprecare prome ne definibus tuis aliener O blessed Abraham pray for vs miserable sinners S. Gregorie Nazianzen neuer writts all most of any Martyr or Saincte but praieth hartelie vnto them So writinge the life of S. Cyprian the Martyre before he was conuerted to Christianitie he first sheweth that the Martyr finding himselfe tempted with the beautie of Iustina the Virgin afterward martired with him prayed most humblie and deuoutlie to assist him in that combate against the flesh addinge moreouer that he did assist himselfe by fasting aflicting his bodye S. Gregorie Naz. did pray also vnto him sayinge Tu nos è Caelo benignè aspice behould vs from heauen most charitablie The verie like prayer maketh he to S. Athanasius and S. Basill deceased a little before him S. Eph. Sermo de sanctis martirib Nect orat de Saâ—t Theodoro S. Epiphanius writinge the life of certaine Martyres praied vnto them S. Nectarius Archbishoppe of Constantinople writinge an oration of Theodorus Martyr prayed vnto him Hom nat apollog c. 8. After these men liued S. Iohn Chrisostome who praied vnto S. Peter and S. Paule he praied vnto S. Peter also for the Emperor that then liued S. Chrisostome in his liturgie hath these woordes Apostles Martires Prophetts Priests Confessors iust men and woomen which haue ended your fight haue kept your faith and obserued your promise and fidelitie to our Sauiour Cyrill homil in die Iohn Concilij Ephe. 428 pray for vs. c. S. Cyrill Archbishopp of Alexandria did pray vnto S. Iohn the Euangelist in his sermon made in the festiual dayes of him in the councell of Ephesus The Generall councell of Calcedon did affirme that the holie Bishoppe S. Flamianus Archbishoppe of Constantinople and Martyr whose death was procured by Dioscorus Bishoppe of the same Sea Conc. Calci 17. Au. did pray for them vsing these woordes Flamianus post mortem viuit 453. Socrat lib. 7 histor cap 32. Martyr pro nobis orat S. Hierom wrote the lyues of S. Hillarius and Paule and others and prayed vnto them Paulinus Bishopp of Nola wrote the lyues of S. Celsus and S. Felix The same is confirmed by Prudentius in the Himnes S. Laurence that glorious Martyr of Spaine And by S. Hipolitus I pray read S. Gregorie Turonensis and S. Gregorie the great to this effect Can. 27. This is likewise auouched in the councell of Orleance in France held vpon the yeare 512. Cap. 3. Cap. 1. Cap. 9. the councell of Gerundia in Spaine held the next yeare after The fifte councell of Tolleto likewise in Spaine held vpon the yeare 640. the councell of Bracaren the second held two yeares after that Againe the councell of Ments in Germaine held vnder Pope Leo. 3. and Charles the great anno 613. All these councells I say ordaininge Littanies and inuocation of Saincts to be vsed in solemne procession vpon certaine dayes in the yeare as namely in the rogation weeke three dayes before the Ascention The Greeke Church in the yeare of Christ 663. cap. 7. doth sufficientlie sett downe the sense of both Churches in these woordes Soli Deo Creatori adoratio c. Let adoration be giuen to God alone but yet let a Christian inuocat the Sainctes that they may intercede the diuine Maiestie for him Of the heretiques called Albigenses S. Bernard saith Irrident nos hereticici quod sanctorum suffragia postulamus Heretiques scoffe at vs because we craue the suffrages of Saincts Ber. hom 6. in CaÌ„t. The said S. Bernard did pray holie S. Victor to helpe him 9. Next wee ought to knowe that amoungest all the Saincts there is none whose petition is sooner heard then the petition of the Blessed Virgin at whose intreatie our Sauiour did worcke his first miracle which is declared vnto vs by S. Bernarde O homo securum accessum habes apud Deum c. O man thou hast secure accesse vnto God thou hast the mother to the sonne and the sonne to the father the mother shewing her sonne her breast with her pappes the sonne shewing vnto his father his side and his woundes Againe did not the Angell saie vnto Tobias Tob. 12. I haue offred thy prayers vnto God Did not the Angell also saie vnto Daniell Daniel 7. from the tyme that thou purposedst to chastice thy body before God thy prayers were heard and I being moued by them came for thine assistance And your selues in the Comunion booke doe auouche the same hauinge translated the Collect which the whole Catholique Church in her masses doth vse vpon S. Michaell the Archangells day which Collect is sett downe by your selues in your booke of Common prayers the words are these Euerlastinge God
which hast ordayned and constituted the seruices of all Angells and men in a wonderfull order mercifully grant that they which alway do thee seruice in heauen may by thy appointment succour and defend vs in earth through Iesus Christ our Lord. Mat. 18. c. 10. Did not Christ bid vs that we should not despise any of these little ones for I say vnto you that their Angells in heauen alwaies do see the face of my father which is in heauen Two manner of wayes S. Thomas sayes wee offer our prayers to any D. Thom. 1. 2. q. 83. ad 4. primo vt sit per eum petitio implenda secundo vt per ipsum impetranda first that our desire by our prayers may be by him accomplished secondarily that our desire may be obtayned by him In the first manner wee offer our prayers vnto God onlie because that all our prayers and desires ought to ayme att godes graces and glorie which none can giue but God alone In the second manner wee offer our prayers vnto the holie Angells and Saincts that by their intercession God almightie may be moued to take commiseration on vs as it is alleadged by S. Iohn saying Apoc. 8. And there ascended the smoake of the incenses of the prayers of the Saincts before God This also is proued by so many apparitions of Saincts made vnto the liuing ymploring their helpe and protection as are registred by the holy doctors S. Euthimius did appeare vnto Phillipp Deacon being cast away in the mediterranean Sea Caesar Baron An. 477. apud and hauinge prayed vnto that holy S. fâ—rayde he tooke him by the hand and brought him safe to the shoare S. Bernabas did appeare vnto Anthemias Bishopp of Salamina thrice Caesar Baron An. 485. Ibid. 604. beinge sore vexed by the Heretiques that were then rising vp S. Peter did appeare vnto the widdowe Galla confortinge her that her sinnes were forgiuen her So the blessed Virgin Marie appeared vnto Seueriana about her death with many other apparitions which we both read and heare daylie c. but I cannot omitt that which S. Gregory of Niss relateth in the life of S. Gregory Thaumaturgus how that the blessed Virgin Mary together with S. Iohn the Euangelist appeared vnto the said S. Gregory Tha. and did instruct him in the mistery of the blessed Trinity Lib. de Anglia martyrum cap. 9. S. Gregory of Tours declareth that the blessed Virgin appeared vnto the master carpenter that was set to woorck by Constantine the great to buyld a church in her honour which was so huge as it was hard to be builded but shee instructed him the manner how to bring the same to perfection The like apparitions of other saincts do wittnesse S. Basil in oratione de Sancto Mamante S. Greg. Naz. in orat in Iulian. S. Sulpitius in vita S. Martini Theodoretus lib. 5. hist. cap. 24. Paulinus natal sancti Felicis S. Aug. lib. de cura pro mortuis habenda cap. 16. Whether Papistes doe err in worshippinge and adorninge the reliques of Saincts whether they sell their Masse and prayers for temporall gaine CHAPTER V. 1. I Answere that the holy reliques of of Christ or his Saincts are not vsed for temporall gaines but for the spirituall consolation of the faithfull which by those blessed reliques haue receaued great comforts and blessinges as you may read that the Iron chaines the Napkins yea the verie shadowe of the holy people and Apostles did releeue many Act. 12. Act. 5. Mat. 5. and reuiued some And if the deuout Christians doe offer any thinge at the Alter where those blessed reliques are kept the same beinge praetium peccatorum the price of their sinnes and the releefe of the poore they were not principally instituted for that purpose 2. Lib. de SacrameÌ„t tit 12. This verie obiection against the Catholique Church was first inuented by Iohn Witcleffe in England in king Richard 2. his time as that most learned man Thomas Waldensis then prouinciall of the order of the Charmilitts writeth his answere may serue aswell for you as it did for Witcliffe which you shall read in the 2. booke As for the Adoration or woorshippinge of Relicks or Images wee must consider that this adoration doth signifie honor and reuerence which is comonly vsed both vnto God and to his creatures Hieron li. contra as S. Hierom saith Veni Bethlem praesepe Domini incuâ—abile adoraui I adored the Cribb and Craddle of our Lord when I came to Bethlem Abraham adored the Angell that appeared vnto him Genes 8. Exod. 3. Num. 22. so did alsoe Moyses Iosue Nabuchodonoser adored Daniell S. Hierom alleadgeth the fact of Alexander the great in kneelling at the feete of Ioyda the high priest of the Iewes 3. So Iacob dyinge did blesse his children and adored the topp of his rodd Adore yee his footstoole Psal 98. Apoc. 3. Which rodd did signifie the holy Crosse In the Apocalips it is also said I will make them come before thy feete Psal 5.6 3 Reg 8. Iohn 7. Hier contra Vigi 2 syno Nyceni Aug. de ciuit c. 8. which is mente of the Bishopp or Angell of Philadelphia Againe the Temple the Arcke the Tabernacle the Propitiatorie the Cherubins the Alter the bread of proposition was adored and because Vigilantius gaue not vnto the Saincts and Images their due reuerence he was condemned as an heretick of the Church of God 1. Reg. 20. 4. It was a custome of holy people to adore great men and Dauid adored Ionothan fallinge downe vpon the earth So Abigall adored Dauid Wee adore saith S. Augustine those good people with Charitie Io. 5. not with seruitude So Iosue adored not the man that he sawe but the Angell which he vnderstood Elizeus hauinge receaued the new spiritt of Elias did suffer himselfe to be adored of the children of the prophets at the riuer of Iordan Regum 2. Num. 22. BalaaÌ„ adored the Angel Saule adored the soule of Samuell 3. Reg. 18 〈…〉 2. Abdias honoured Elias Porpheâ—i an old enemie of ChristiaÌ„ religioÌ„ whom Iohn Witcleffe did obiect vnto the Church saith that against the olde lawe of God shee doth adore the Angells the lawe prohibitinge any adoration to be extended towardes any besides towards God saying Deum tuuÌ„ adorabis illi soli seruies vnto whome saincte Augustine answereth Aug. lib. 10. de Ciuit Dei cap. 20. that wee liuing in this miserable peregrination honor and reuerence the Angells as the most blessed Citizens of heauen neither doth the lawe of God prohibite the same but rather commende it the lawe only forbides that the due reference and adoration which is due to God should not be transferred vnto any other creature or that wee should offer sacrifice vnto it which belongeth vnto God which God did forbid the Hebrewes sayinge Sâ—crificans dijs alienis eradicabitur He that offereth sacrifice to straÌ„ge godes shal
of God or his saincts or their relicks is not capable of honor or estimation but all the honor due vnto the same is related and referred vnto the example or paterne so the iniurie or irreuerente handlinge of them redoundes also vnto them this is proued by Nicephorus the Patriarch of Constantinople in dialogo cui titulus est orthodoxus Turri lib. 1. pro CaÌ„ apost c. 25. as Turrianus translated Liquet Christum c. It is lawfull for Christ to be a patterne or example of his owne Image forasmuch as in all thinges he ought to resemble his brethren although it be not written in plaine woordes and when the Heretique shall aske where is it written that wee must adore the Image of Christ I answere that in the same place it is written where wee read that wee must adore Christ seinge his shape and likenes is inseparable from himselfe Sand. li. 2. de Imag. cap. 1. 19. And as D. Sanders said as dead thinges haue there denomination from the the thinges vnto which they haue their reference or relation so such thinges vnto whome any sanctitie belongeth are called holie Terra in qua stas locus sanctus est Exo. 3.12 Exod. 28. Dies Paschae Easter day his called holie Sainct Paule called the Scripture holie in as much as it is holâ—e wee must reuerence it 2. Tim. 3. forasmuch as veneration is due vnto holynes And so the Angell said vnto Moyses Terra in qua stas c. the land whereupon you stand it is called the holie land and therfore he bid him to put off his shoes in token of reuerence And so as thinges without life cannot be called holie but in order reference or relation to another and being ioyned with him vnto whome honor is due can be and ought to be adored as S. Paule saith Cui honorem honor c. Let vs giue honor vnto whome it is due Euen so in the same order and obseruation Images are holie and venerable when they be referred and related to their examples forme or patterne with which only they are to be adored no otherwise then the Image of the kinge is reuerenced for his maiestie Turria li. 1. epistolis Cano. therfore the Image of the sainct for his sanctitie is to be reuerenced 20. Sigib An. 1733. Amoi in animalib li. 4. c. 67. Emil. lib. 20. de gestis francorum The venerable vse of Images is proued by the cannons of the Apostles by the 52. cannon of the sixt generall councell by the Romane councell vnder Greg. the 3. as Sigibertus setts downe by Amoinus Adonienensis Regino in suis Chronicis Anno 766. by Paulus Emilius by another councell at Rome vnder pope Stephen 3. as Sigibertus setts downe Aenead 2. lib. 1. by Sabellicus Aenead 8. lib. after all these councells the same is proued by one of the 7. generall councell of the world which was the 2. of Nice of which Paulus Diaconus Cedrenus Zonaras Photius Patriarche who in this councell was the Popes Legate and the legates of three Patriarches Alexandria Antioche and Hierusalem and the Patriarche himselfe of Constantinople This is proued by the councell of Trent sess 25. in decreto de reliquijs 21. This is proued also by the miracles that God doth daylie worcke by the Images and reliques of his saincts by which miracles S. Iohn Chrisostome amoungest other argumentes proues the God head of Christ for had he not bene God how could his Image and the Images of his saincts do such wonders as the Image of Christ which was peirced with a launce in dishonor of Christ cast forth pesentlie streames of blood as S. Athanas and Leontius setts downe Ath. lib. de passione Imagi Christi Leone how the Image beinge thrust with the launce of a Iewe that dwelt at Beritho a cittie nere Antioch did the like he recordeth moreouer the miracles of Cosma DamiaÌ„ other miracles are recorded in the 7. 2. generall councell actione 5. Act. 5. and that miracle which Eusebius lib 7. cap 9. de Homorrissa which our Lord healed who made the picture of Christ in token to remember him for his benefitts vpon the place where the picture was there grewe an hearbe which did reach vnto the hemme of the Image which did cure all diseases Sozo lib. cap. 20. Theoph. in c. 9. Mat. Sozomenus saith when Iulian the apostate did remoue the Image from that place and put his owne pâ—cture in the rome a fyrie flame came from heauen and cast of the head thereof But what should I register old examples when wee haue so many daylie at home before our eies 22. An. 1600 When the earle of Essex tooke the castle of Cahire in the Prouince of Mounster in Irland one of the gallants whome he left in garrison therin went to a dissolued monasterie in that place cast downe Godes punishment inflicted vppon Image breakers and burned the Image of our Sauiour Christ the next night after he was cast into madnes and cast himselfe headlonge from the toppe of that castle downe into the riuer that runneth vnderneathe In the towne of Yonghull in that prouince 3. soldiors that were there in garrison one serued vnder Captaine Peers another serued vnder Captaine Tanner another vnder Sr. William Morgan a welshe knight which were left there in garrison in the warres of Gerrot Earle of Desmond did insult vpon the holie Roode that at that tyme stoode vp in the Abbey of S. Dominicke 2. of them were caled Clough Poed which is called in that Towne the North Abbey and castinge it downe did burne the same in the markett place of that Towne One of the principall actors therin was taken with a raginge madnesse by which he was so tormented that he could neuer sleepe or take any rest cryinge out and sayinge that the holie Roode was following him of which furie he died at night tyme in the streete At Yonghull within a seauen night after that cursed fact his second companion died eaten vp with lice and vermine The third was kild by the earles sentinelle in a sallie out of that Towne and all this happened within one seaueÌ„ night which I proteste to be true wherof many liuing yet in that Towne were eye witnesses 23. In the countie of Wexford in a countrie there called the Morrowes in a certaine Church dedicated to S. Iohn Baptist called Castle Elice one Sr. Iames Deuereux an apostate priest keepinge court there for the Bishopp or superintendent of that Diocesse and findinge the Image of that glorious sainct at the alter for the Caluinian prophane Common table neuer came to that place and seinge the poore people offringe little pence and beades vnto the Image ranne to the Image in a rage saying what a superstition is this and threw downe the Image and thinckinge to carry it out of the Church he was presentlie strocken dead vpon the ground nor neuer went out of
quod offertur offertur Deo qui martires coronauit c. Wee offer vnto thee Peter or Paule or Cyprian but that which is offered is offered vnto God which crowned the Martyres thus farr S. Augustine Wherunto Innocentius agreeth saying that wee must honnor God with churches alters sacrifices priesthoode with vertuous and with the internall worshipp of latria and soe he saide that there are two kindes of seruices the one which is due to the creator the other which is due to the creature neither churches alters priesthoode are offered vnto Sainctes in the honnor of God but rather vnto God they are consecrated in the honor of the Saincts Leui 26.9 10 11.12 Psal 22.1 Escij 58. Gen. 14. Wherfore in all lawes and in all states of the worlde were offered vnto God of the fruictes of the earth and Melchisedec did offer bread and wyne Abraham did offer Isaacke in the lawe of Moyses also there was a sacrifice offered as the bread of proposition and fine flower sprinkled with oile and franckensence c. with manie other thinges Euen soe in the lawe of grace there must be a sacrifice which is the onlie sacrifice of the law both nowe and for euer as S. Cyprian saith Cypr. ser de bapt Nec sacerdos eius penituit Deum God was not not displeased at that priesthoode for the sacrifice which he offered vpō the crosse was soe acceptable to God and of that perpetuall vertue that it is of no lesse force and efficacie this daie then that day when the freshe blood and water issued out of his blessed side and the scarres yet lefte in his blessed bodie doth challenge and exacte the iust price of the redemption of mankinde soe that it is the selfe same hoast and oblation which is nowe offered by the Priestes in the lawe of grace and that which himselfe did offer vpon the crosse which was signified and represented by all the former sacrifices of the lawe of nature and of the lawe of Moises and much more represented and exposed to the viewe of the christians in the lawe of grace therfore S. Iohn calles him Agnus qui occisus est ab origine mundi the lambe that was killed from the beginninge of the worlde I meane in all the sacrifices that euer was by whome all sacrifice had and shall haue their value force and vertue soe as it doth comprehende both the bloodie and vnbloodie sacrifice for in both of them that lambe is offered which taketh awaie the sinnes of the worlde and that vnbloodie sacrifice which the church doth offer is of the same force with that which Christe himselfe did offer at his last supper And euen as the baptisme giuen by Christe is not of greater force then that which is administred by a simple prieste although ex opere operantis vid. by the meritts of him that giues the baptisme he may conferr greater fruicte to those that he himselfe doth baptise or for whome he offers this blessed sacrifice thē the baptisme or sacrifice don by a priest and as the malice of the Prieste cannot hinder the fruicte of the sacrifice ex opere operato in nature of the Sacramente soe the hollines of him cannot increase the grace thereof although he that administers it by speciall praiers may profitt him in some sorte for whome he offers the same And as S. Nazianzenus said lett there be two Ringes Naz. in oratione in sanct Ian. one of golde and the other of Iron and both of them engrauen with the Image of the kinge in sealinge of lettres or puttinge their impression to anie waxe both of them haue equall force and value for noe man by the impression or sealinge of them can discerne which was the goldē ringe or the iron ringe because it was but one charecter although the matter and substance were sundrie euen soe it is the same baptisme the same absolution and the same sacrifice that is offered of good priests and which is offred of badd although the church haue comaunded wicked and irreguler Priests to abstaine from the alter and from the Sacraments and also that the christians should refraine from them if they perceaue them intangled or detected with any enormous publick offence for it is the same word of God whether it proceede from the good or from the badd 19. As touchinge an ordinarie obiection that euerie sacrifice ought to be bloodie and to be slaine and soe consequentlie Christe beinge not slaine at the Masse cannot be a sacrifice I aunswere with S. Thomas that S. Paules meaninge was D. Tho. in Hebr. 9. that the sacrifice which the highe priest offered when he wente into Sancta Sanctorum which was but once a yeare was bloodie but the generall and vniuersall nature of a sacrifice requireth not it should be bloodie as the philosopher saith Non omne quod conuenit speciei conuenit etiam generi vid. although man be a liuinge reasonable creature yet it pertaines not to the nature of euerie liuinge creature to be a reasonable creature Was not the sacrifice of Abell Caine Melchisedec who offered bread and wine in token of this sacrifice without blood was not the goate of the Iewes without bloode yet it was a sacrifice and did carrie vppon his backe all the sinnes of the people of Israell Abraham also did sacrifice his sonne Isaacke yet he was reserued afterwardes aliue soe Christe as Rupertus saith Iterum immolatur tamen impassibilis permanet viuus is a sacrificed againe yet he is impassible and liuinge Luther himselfe saieth that the trewe sacrifice of the newe testamente be praiers almes-deeds fastinge and watchinge as S. Paule saieth I besech yow bretheren that yow offer your bodies as a liuely hoaste which is a sacrifice most pleasinge before God Therfore it is not necessarie that euerie sacrifice should be bloodie and trulie Christe doth offer himselfe nowe in heauen vnto his fathe◠for vs as he did when he was in this life soe as Christe is said to be offered for vs two manner of waies vid. bloodily and vnbloodily And as Christe died but once nor neuer shall die againe soe he in that violēt painefull and bloodie sorte can neuer be offered againe neuerthelesse as Christe died and was offered after a sorte in all the sacrifices that euer were from the beginning of the world al of them being figures of that one oblation vpon the crosse soe is he much more offered in the Sacramēt of the alter of the newe testament more diuinely and truly expressinge his death his body crucified his bloode shedd though in hidden sacramētall misticall and vnbloodie manner as all the holy doctors doe saie which did call this incruentum sacrificium an vnbloodie sacrifice in respect of the carnall sacrifice of the Iewes Aug. de fide ad Petr. c. 19. which as S. Aug. saieth was the prefiguring of the fleash of Christ which he was to offer for sinnes Whether the Catholicke Church commit any
and yet remaine still in heauen with many such strange interrogations which wee knowe rather by diuine faith supernaturallie infused vnto vs then by any naturall reason conceiued by our grosse vnderstandinge which according to Aristotle in his metaphisickes is as ignorante of naturall knowledge in respecte of thinges naturall as the owle is of the sunne in the middell of the daie So as this holie doctor impugneth these interrogations as arguments of incredulitie and lacke of faith which are interrogations of the Iewes and protestāts both which as they agree by two sundrie extreames in this infidelitie of discreditinge Gods omnipotencie soe if yow compare both those extreamities together you shall finde also that these mens extreame madnes deserueth more blame and farr exceedeth that of the Iewes 3. But the catholique church vseth a meane betweene both for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth but simply beleeueth that to be trewe which Christe affirmeth shee holdeth not with the capharnits whoe thought because he said his fleash was meate indeede they should eate him visibly nor yet with the sacramētaries who thincke because he said it is the spiritt that giueth life therfore this fleash is to be eaten by faith onlye But contrarie to them both and in the righte meane and trewe meaninge betweene both ioyninge all Christs woordes together it concludeth that vnder the forme of bread Christes trewe flesh is realy and substantially receaued by sayinge vnder the forme of bread it taketh away the Capharnits grosse and carnall imagination by affirming trewe flesh realy and substantially to be presente it condemneth the protestants spirituall and faithlesse figuratiue intention in all which the Catholique church is sufficientlie grounded and instructed by the plaine authoritie of Christs owne words touchinge the truth of their pretended difficultie For in the 6. chapter of S. Iohn are thies woordes I am the liuely bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread which I shall giue is my fleshe which I shall giue for the life of the world And where the Iewes fell at variance amoungest themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verilie verilie I say vnto yow vnles yow eate the flesh of the sonne of man and drincke his blood yow shall not haue life in yow he that eateth my flesh and drincketh my blood hathe life euerlastinge and I shall raise him vpp at the latter day for my flesh is verilie meate and my bloode is verilie drinke he that eateth my flesh and drinketh my blood dwelleth in me and I in him c. 4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper as the Euangelist saith Iesus tooke bread gaue thancks and blessed and brake it and gaue it to his disciples sayinge Take and eate this is my bodie which is giuen for yow this doe in the remembrance of me likewise takinge the challice after he had supped he gaue thanckes and gaue it them sayinge Take and diuide it amounge yow and drinke all of this this is my blood of the newe testamente S. Paule writeth thus much to the Corinthians saying For I haue receaued of our Lord that which I haue deliuered vnto yow for our Lord Iesus the same nighte he was betrayed tooke bread and giuinge thancks brake and said take and eate this is my body which shal be deliuered for yow doe this in remembrāce of me likewise the chalice also after he had supped sayinge This chalice is the newe testament in my blood doe this soe often as yee shall drinke in the remembrance of me for soe often as yow shall eate this bread and drinke this chalice yea shal shewe forth our Lords death vntill he come wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie shal be guiltie of the bodie and blood of our Lord. But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice for he that eateth and drinketh vnworthilie eateth and drinketh his owne iudgmente not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter is substancially and most certainly confirmed Chrys in Math ho. 83. 5. But to confirme the same by the testimonies of the fathers S. Chrisostome saith Sicut in veteri c. Euen as in the olde testamente soe likewise in the newe Christe hath for our benefitt lefte behinde him and gathered together the memorie of his misteries bridlinge therby the mouthes of heretiques for when they aske how it is proued that Christe was sacrificed and put to death besides many other thinges to musell and shutt vpp their mouthes with all wee shewe thē these misteries for if Christ died not whereof is this sacrifice a pledge and token Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance For whereas these heretiques Marcion Valentinus Manicheus and their disciples did denie this dispensation and worke of God in flesh Christe by this misterie soe bringeth vs allwayes in minde of his passion that no man vnlesse he be madde can be seduced By which woordes of S. Chrisostome the certeintie of Christs bodie in the Sacrament is proued for by the truthe thereof beleeued therein Marcion a foresaid and Valentinus and other like heretiques were confounded who said Christe had noe true bodie in which he mighte suffer on the crosse but if the church should haue holden in the tyme of S. Chrisostome that Christe was presente only in the Sacramente by a figure nothinge could haue bene concluded against those heretiques for they denied not but it was figuratiuely also present one the crosse Wee must also vnderstand that this Sacrament is a pleadge or token not as the sacramentaries would wreaste it vid. a pleadge or token of his passion which is liuelie there represented and brought to remembrance by the trewe presence of that selfe same body that suffred And therfore Christe at the institution of this Sacrament after he had said take eate this is my body adioyned therunto those other woordes Doe this in the remembrance of me which woordes Sainct Paule expoundeth verie plainly sayinge Soe often as yow shall eate this bread and drinke of this chalice yee shall shewe forth our Lordes death vntill he come 6. The said S. Chrisostome in the foresaid homilie vppon this texte hoc est corpus meum saith lett vs haue noe doubte but beleeue and
althoughe that poore priests that serue at the Alter accordinge to the scripture must liue by the alter S. Thomas saith that indulgence may proffit one two manner of wayes D. Thom. Supple 3. p. q. 61. artic 10. scip q. ar 1. q. 16. ar 3. First principally and directly it proffits him that receaues the indulgence vid. when he doth that for the which indulgences are graunted as when he visitts the sepulcher of some Saincts Secondarilie and indirectly the indulgences doe proffitt one when for his sake one performed that which was the cause of grauntinge the indulgence But if the forme of the indulgeÌ„ce be such as whosoeuer that will perfourme this or that he that accomplisheth the same shall haue the indulgence he cannot transfer the fruit of the indulgence vnto another because he cannot applie the vniuersall intention of the church by which all comon and vniuersall suffrages are comunicated and applied but if the indulgence be of that fourme that whosoeuer doth this or that 〈◊〉 for his father or any other that he thinckes good that is detained in purgatorie shall haue so much indulgence such an indulgence is not onlie available for the liuinge but also for the dead for the church hath asmuch power to conferr and bestowe the fruict of her comon suffrage vnto which the indulgence doth relie vppon the dead as vpoÌ„ the liuing thus far S. Thomas as aforsaid And soe saint Augustine saith that the suffrages doe proffit those that are in a meane betwixt good badd but such as S. Thom. saith are in purgatorie for the paines of purgatorie are to supplie the satisfaction which was not fully accomplished in this life and soe the worke of one may satisfie for another whether he be dead or aliue Greg. lib. moralium c. 23. for as S. Gregorie saith God doth change his sentence but not his councell as may appeare of the Niniuites Achab and Ezechias against whome Godes sentence beinge giuen was changed and reuoked by his mercie Whether it be against the lawe of God to forbid Priestes to marrie and whether vowes and votaries are rather the inuention of men then the ordinance of God CHAPTER III. IOuinian aboue 1000. yeares a goe 1. Tim. 4. alleadged S. Paule as protestants doe now saying that time should come when men erringe in faith should prohibit marriadge by which doctrine many Nunnes at Rome as S. Hierom against Iouinian and S. Aug. Aug. lib. de haeresib in his booke affirmeth were mislead and brake their vowes and rann headlonge vnto all turpitude of sensualitie But this text of holie scripture Tertul. li. Praescrip Chrys 12. in 1. Tim. Irene lib. Aug. heres 25. 40 Hiero c. 1. conâ—ra Iouini Epha 5. Ele. 1. ep 17. Ber. serm 60. in caÌ„t is expounded aswell by those fathers as by others that he meant of such as should say that mariadge in his owne nature should be euill as the old hereticks said Tatian Marcian Manicheus with their disciples Eucratites Patricians Eubionites Priscilianists and others Yea the Church doth reuerence matrimonie beinge one of her 7. SacrameÌ„ts more then protestantes for they make noe Sacrament thereof and shee doth only forbidd breach of profession and violatinge of a vowe made once to Christe 2. Another place they alleadge against the vowe of Chastitie 1. Cor. 7. which is that of S. Paule Melius est nubere quam vri it is better to marrie then to burne but this is spoken of such as are free persons and not of professed persons as all writers doe expound Soe Saint Gregorie saith if they cannot suffer the tempestuous waues of tentation without wreake of their saluation let them betake them to the porte of marriadge for it is written Melius est nubere quam vri it is better to marry then to burne S. Ambrose vpon this place hath these woordes Vri est desiderijs agi vinci ne vincamur autem in nostra potestate est per Dei gratiam to burne is to be vexed with concupiscence but that wee may not be ouercomme is in our owne power by Godes grace But this is noe new practise of malignaÌ„t heretiques to mantaine detestable luxurie vnder the coller of lawfull matrimonie For as Eusebius saith of the heretick Cerinthus because he was giuen to the bellye and sensualitie he framed and coined scripture accordinge to his vitious fancie The said Iouinian saith Raro â—eâ—unate crebrius nubite fast seldome marrie often He and Vigilantius said that there was noe difference betwixt virginitie and marriadge Iulian the Apostate setteth downe by lawe as our Apostates set forth by preachinge the rauishing of virgins the deflouringe of sacred Nunnes the breaking of vowes made vnto God the compellinge of votaries dedicated to his sacred seruice to forsake and leaue of what they haue solemly promised and firmlie purposed 3. But S. Mathewe saith that the Apostles forsooke all and followed Christ yet our newe ghospellers forsooke Christ and tooke the word only vppon these wordes Melius est nubere quam vri better it is to marrie then to burne I would they would vse S. Paule his medecine against their burninge concupiscence 1. Cor. 9. Castigo corpus meum c. I chastice my bodie and I reduce my fâ—esh in the seruitude of the spiritt least that preachinge pennaunce vnto others I should become reprobate my selfe Dauid also did vse the same when he said Psal 68. Operiam in ieiunio animam meam posui vestimentum meum â—ilicium I couer my soule with fastinge and my bodie with a heare cloathe doe you but so and yow shall haue godes grace to resiste all the occasions of the world temptatioÌ„s of the deuill and asurementes of the flesh as S. Paule had vnto whome God said Sufficit tibi gratia mea 2. Cor. 12. it sufficeth to haue my grace God is faithfull who will not suffer vs to be tempted aboue our strenght for as Christ saith the kingdome of heauen suffereth violence and none can gett it but by force nemo coronabitur c. none shal be crowned vnlesse he shall fight lawfully Therfore S. Gregorie saith Fortitudo iustorum est carnem vincere c. The fortitude of the iust is to master his fleshe to resiste the appetites of his proper will to extinguish and despise the delightes of this life I would they had taken example by the serpent who to cast off her old skin fasteth three dayes and then doth wreast her bodie through a narrowe hoale and soe doth cast away the old rugged and withered skinne and a newe presentlie doth growe and so S. Paule bids vs to doe the like when he saith Induite nouum hominem put on the new man which was created accodinge to Godes Image in iustice and sanctitie of life for he said in another place that our sanctification is the will of God that we should abstaine from fornication and that by the narrowe way of pennaunce wee must enter into
are christians who hauing the keies of the kingdome of heauen doe in some sorte iudge vs before the day of iudgment Vict. 2. pers Vand. recounteth how wheÌ„ the priests were banished by the ArriaÌ„s the catholique people cried out moste lamentably to whome doe yow leaue vs miserable whiles you goe to your crownes who shall baptise these little ones with the fountaines of euerlastinge water who shall giue vs the guift of pennaunce and free vs from the baundes of sinne by the indulgence of reconsiliation because to yow it is said Whatsoeuer yow shall loose vpon earth shall be loosed in heauen Our Sauiour gaue to his Apostles consequentlie to S. Peter power to remitte sinnes whose sinnes yow forgiue c. and seinge the Pope is the lawfull successor of S. Peter it followeth that he succeded to him in his authoritie And although the heretiques doe aunswere that this power was giuen them by baptisme and preachinge yet it sufficeth not because this pouer was giuen them in distinct places from the place alleadged to witt in the last place of S. Mathewe and S. Marcke his ghospell and although by baptisme preachinge the Prieste in some sorte remitteth sinnes yet he cannot remitt the sinnes comitted after baptisme which cannot be reiterated and neither by baptisme or preachinge can he be said to retaine sinnes Whether fastinge from one sorte of meate more then from another or for to vse any obseruation therin be superstitious accordinge as protestants doe affirme CHAPTER V. AErius the heretique Aug lib. de heres cap. 33. Epiph. heres as S. Augustine and S. Epipha say defended this doctrine against the catholique churche as Luther and his followers doe now a daies for that say they they would not submitt themselues to any thinge that the churche comaunded Matt. 15. Mar. 7. They alleadge scriptures for themselues as the wordes of our Sauiour not that which entreth into the mouth defileth a man c. Aso they alleadge for themselues for breakinge of fasts the 14 chapter of S. Paule also S. Paule to Timothy In the last tymes men shall departe from the faith attendinge to spiritts of error and doctrine of deuills speakinge lies in hipocrisie forbiddinge to marrie and abstaine from meates which God created c. Aug. lib. de morib Ecc. Cath. cap. 33. To all which I aunswere with S. Augustine that catholiques doe not abstaine from certaine meates for that they esteeme any meat vncleane either by creation or by iudaicall obseruation but they abstaine for chastisinge of their concupiscence It is sinne only which properly defileth man and meates of themselues or of their owne nature doe not defile but by accident they make a man to sinne as the disobedience of Gods comaundements or of our superiors who forbidd some meates for certaine times and causes is a sinne as the apple which our first parents did eate though of it selfe it did not defile them yet beinge eaten against the precepte it did defile for neither flesh nor fish of it selfe doth defile Genes 3. Chrys homil 12. in 1. Timoth. but the breach of the churches precept is it which defileth And as for S. Paule he speaketh as S. Chrsostome said of the Manichees Eucratites and Marcionistes Epiph. here 45 26.6â— Hier. contra Iouin cap. Aug heres 25. and S. Ambrose addeth vppon this place the Patritians also S. Epiphanius S. Hierom S. Augustine and generally all antiquitie affirme the same both of them and also of the heretiques called Apostolici Ebiointes and the like whose heresie about marriadge was that to vse the act of matrimonie was of Sathan 2. Touching the prohibition of meates or vse of certaine creatures made to be eaten there were many opinions the first was of Philosophers Pithagoras Empedocles Apollinaris Porphirius and others who condemned the vse of meates as of beastes for that they thought that al beastes had reasonable soules and that they passed from bodie to bodie The second was of heretiques which condemned the vse of these meates for that they said they were câ—eated of the diuill and not of God as Marcion Tatian and Manichees against whome S. Paule his meaninge is to be constâ—ued in the said place of Timothy 1. Tim. 4. as it is declared in the Canons of the Apostles and in the councells of Ancira Gangrensis Epiph. heres 42.47 the fâ—rst of Toledo and Braga as also by Epipha The third opinion touchinge prohibition of meates was of certaine christians in the beginninge of the churche and after the publishinge of the ghospell who thought that christians were bound to abstaine from such meates as were prohibited by the old lawe of which opinion S. Paule speakes in the 14. chapter to the Romaines which he disproues aswell there as in the Actes of the Apostles Act. 10.15 Soe that by these places of scripture misaplied they goe about to abolish all fastinge which our Sauiour and all holie people as many as euer were in this world did obserue Matt. 4. and begon and finished their heroicall workes withall for our Sauiour fasted 40. dayes S. Iohn did abstaine from all delicate meates and drinckes Mat 3.11 Mar. 1. Num 6. Iere. 35.14 Iona 3. Mat. 9.14 the Recabites and Nazaretts are comended in holy scripture for their fastinge also the Niniuites for their fastinge were pardoned S. Iohns disciples fasted and Christ said to his disciples that they should obserue the same after his departure from them 3. Now the difference of the fast of the churche of God Aug. li. 5. contra Faustum cap. 5. Theod. in Epito diuinorum decretoruÌ„ c. de abst and of heretiques Saint Augustine declareth and Theodoretus also S. Bernard supra Cant. ser 66. Epipha in lib. de compend doctrinae catholicae for he saith that in the church there was great difference of fastinge accordinge either to the vowe or mortification of euerie one some fasted froÌ„ all kinde of fleash some fasted from eggs and all white meates some from any thing that should be fodd and from all kinde of fruictes for before the flood noe wine was droncken noe fleash was eaten And all the poore people either in the old lawe or in the lawe of grace did obserue this faste Moises and Elias fasted 40. dayes ether of them Samuell was comaunded he should drincke noe wine All the priestes that were imploied in the misteries of the church were forbidden to drinke any wine or any thinge else that should distemper them Iudith Hester Daniell and the Machabees by their fastinge haue atcheeued and perfourmed those worthie exploites which are registred in holie scriptures Againe wee are bid by Ioell to turne to God by fastinge Ioel. 1. Psal 68. Dauid said that he couered his soule with fastinge The iustification of a christian in this life as S. Augustine saith is fastinge Aug. in Psal 4.2 prayers and almesdeedes and therfore the catholique church as she ordained certaine times of
publican Further more wee say that the church is holie both in her profession and in the assertion of her faith therfore christian profession ought to containe nothinge but that which is trewe and holie touching faith Lastlie the fathers in all their doubtes and controuersies towching faith and religion did submitt themselues to the arbitrement of the church which they would not doe if they thought the church did err for S. Augustine saith Aug. epi. 118. l. 1. contra Crescentiū cap. 33. it is an insolent madnesse to dispute against any thinge that the vniuersall church decreede And in another place he saith Wee haue the trueth of holy scriptures when wee doe that which pleaseth the vniuersall churche And our Sauiour saith Luc. 10. Matt. 23. whosoeuer heareth yow heareth me c. whatsoeuer they comaund yow doe it c. Whether Catoliques are to be charged with arrogancie for thinkinge that their church cannot faile CHAPTER III. 1. WEe ought not to be cōuinced of arrogancie to affirme that Christe did not lie when he said that the gates of hell should not preuaile against his churche Matt. 16. Heauen and earth shall passe Matt. 24. Matt. 28. Ioh. 14. but his wordes shall not passe what woorde but that which is vniuersally preached by the catholique churche when he saith behold I am with yow to the worldes ende Ephes 5. The spiritt of trueth faileth not for euer Christ praieth that the faith of Peter should neuer faile 1. Tim. 1. she is his spouse and the kingdome of heauen wherfore should shee then faile beinge the piller of truethe shee cannot faile shee beinge his wife his doue his kingdome his portion his vineyarde his inheritance his dwellinge howse for the which he suffred his passion he died and shed his pretious blood shee cannot faile Contra Gent. 2. This was a cheefe argument by which S. Chrisostome did proue against the Gentiles that Christ was God by reason of his power in settinge foorth his church by poore and simple people and the continuance thereof in full force and authoritie notwithstandinge all the power and plotts of Sathan and all the might and strenght of earthlie potentates with the imploimēt of all their malice and strange pollices which were combined and conioined together for her direction If S. Chrisostome did proue the diuinitie of Christe by the continuance of his church 400. yeares how much more a minori ad maius should we proue the diuinitie and power of Christe not against gentiles as S. Chrisostome did but against worst infidels as caluinistes and other heretiques who with greate malice and more cunninge deuises seeke to ouerthrowe the church of God then all the enemies thereof as Iewes Goathes Hunnes Gaules Vandals Sarasins Longobards Bolgares Turcks and all other infidels and yet she is preserued now these 1620. yeares and shall allwaies continewe in full force authoritie to the worldes ende Psal 87. 3. The continewance of godes church is sett downe by the prophett Disposui testamentum electis meis what testament saith S. Aug. in enarrat ibid. but the newe testament I haue sworne vnto my seruant Dauid what is this that God bindeth with an oath that the seede of Abraham shall continewe for euer euer Ad Gal. 3 And soe saint Paule saith If yow be of Christ yow are the seed of Abraham inheritors of that promise this is the church saith saint Augustine not that fleash of Christ taken of the blessed Virgin but all wee that beleue in Christe And in another psalme he saith I will dwell in thy tabernacle wherfore S. Augustine saith that his church shall not be for a time but shall continewe for euer vnto the ende of the worlde And in the 14. our Lord hath bene mindfull of his testament and of the word that he comaunded to a thowsand generations Psal 14. and giuen to Abraham that which he did also sweare vnto Isaac and apointed for a lawe Matt. 24. He said his word should neuer passe away what word but that which did not only continewe duringe the Apostles time but that word and sacrifice which shall continewe to the worldes end Matt. 28. S. Leo prius epi. 3◠ad Pulcher. Aug. Leo 2. epist ad Constan our Sauiour plainlie declaringe the same I wil be with yow vnto the worldes ende as S. Leo the first and Leo the second writes Also when S. Paule Ephes 4. makes mention of soe manny dignities of ecclesiasticall order in Christ his churche as Apostles Prophetts Euangelists Pastors and Doctors he saith that they should continewe to the worldes end as the Prophett saith August Deus fundauit eam in eternum God founded the same for euer Psal 47. I meane his church as S. Augustine expoundeth and this is proued by the 91. chapter of Isay Luc 4. which chapter is vnderstoode of the churche of the newe testament as our Sauiour taughte 4. The same is also proued by the psalme 88. His throne shal be like the sunne in my presence Psal 88. and like a perfect Moone for euer and I will put his seate and his throne as the day of heauen Daniel 2. Daniell also doth manifest the same saying In the dayes of these kingdomes God shall raise vpp the kingdome of heauen which shall neuer be dispersed and his kingdome shall not be giuen to another nation And accordinge to saint Luke of his kingdome there shal be noe end Moreouer that psalme doth say if her children will offend and shall not keepe my lawes and comaundements c. yet I will visitt in a rodd their iniquitie and their sinnes in scourges I will not for all that put away my mercie from the same which place saint Cyprian aswell in this psalme as also in the 2. of Daniell doth expound to be mēt of the afflictions and tribulations of the churche In Cant. serm 79. S. Bernard also in illud tenui eum nec dimittam I held him and I will not let him goe c. neither then nor after the christian stocke shall not faile neither faith from the worlde neither charitie from the churche Lett all the raginge fire all the tēpestuous waues insult freate against her they shall not caste her downe because she is builded vpon a firme rocke and the rocke is Christe which neither by the pratinge of Philosophers or the cauillation of heretiques or by the sworde of persecutors can or shal be seperated Illir Glos in Math. cap. 2. 5. Illiricus a protestant writer saith that the trewe church in the middest of all persecutions destructions of citties comon wealthes and people is preserued miraculously by godes speciall protection and assistance This is also proued by Oecolāpadius vppon Isay cap. 2. by Melancthone in locis communibus cap. de ecclesia editione 1561. by Brentius vppon S. Luc cap. 17. homil 19. Luth. tomo 4. in Isa cap. 9. by Bullenger in Apocali Canc. 72.
charitie S. Paule likewise did receaue the offringes of the faithfull I require saith he the fruite of your deuotion for whatsoeuer is bestowed vppon the church the poore are againe releeued therby And as S. Hierom saith Quod clericorum est totum illud pauperum est Of the vnhappie endes and other punishments by which God doth chastice those that presume to robb Churches or otherwise to prophane and abuse sacred things CHAPTER II. Ioseph an â—iq lib. 15. cap. 8. 12. IOsephus doth register the modest behauiour of Gn. Pompey towardes the church of Hierusalem and also the couetousnes of Marcus Crassus by which he robbed the same who was punished by God he beinge slaine and all his great armye ouerthrowen by the Parthians and that most miserably And although thorough necessitie kinge Herod did open the sepulcher of kinge Dauid thinking therby to haue great treasures the said Ioseph saith that he was attached with great calamities for his presumption Daniel c. 1 In the holie scriptures wee read that Nabuchodonosor kinge of the Assirians did robb the temple of God and afterwardes was transformed into a beaste and his sonne Balthazar for prophaninge the holie vessels that his Father brought from the temple of Hierusalem was slaine by his enemies Daniel 5. and the kingdome taken and possessed by them Kinge Antiochus was eaten by wormes for doinge the like The treasure and goulden vessels brought by Titus out of HierusaleÌ„ and by Gensericus kinge of the Vandalles brought oute of Rome vnto Affrique amoungest other spoyles and beinge tost to and fro through the handes of manny kinges aswell Romaines as Vandalls none that euer possessed them escaped an ominus end neyther the wrathe of God surceased vntill the kingdome of the Vandalls beinge vtterly destroyed by Belisarius who tooke in a most bloody battle the last kinge of them called Gibnier by the comaundement of the Emperor Iustinian they were sent backe againe to Hierusalem hauinge giuen a sore blowe to all such as polluted their handes withall Act. 5. 2. In the actes of the Apostles wee read the miserable death of Ananias and Saphira not for robbinge the goodes which others had giuen to the churche but for keepinge with themselues parte of that which once they offered vnto God wherfore said S. Peter vnto them did Sathan tempt yow to lie against the holie ghoaste and to deceaue vs of parte of the land you sould was it not in your powre not to sell it for herin you haue not deceaued men but God and soe both man and wife fell downe dead at his feete To giue vs to vnderstand what accompt wee must giue vnto God of anny thinge that is once consecrated vnto him And therfore Alaricus kinge of the Goathes when he tooke Rome comaunded vnder great penalties that none of his soldiors should robbe any church neither touch any thinge that was in them sayinge that his quarell was against man and not against God neither against his Saincts Also A certaine gentleman of the Goathes tooke a virgine that was consecrated vnto God in the church of S. Peter and vsinge great force and violence to gett of her the golden vessells and churche stuffe that was consecrated to Gods seruice she said that those were the goodes of the Apostle S. Peter and as for her parte shee was not able to defend them The said Goath beinge astonished at the virgins resolute behauiour did forbeare to lay violent handes either vpon the virgine or vpon those consecrated vessells for the said kinge comaunded Paulus Orosius as Paulus Orosius writeth that his souldiors should carrie vppon their owne backs those holie vessels with all other thinges pertayninge to the church and as manny Christians as should followe them should not be touched 3. The ecclesiasticall histories are full of the like examples yea the verie gentiles did containe themselues from spoilinge religious people or robbinge churches not so much for any deuotion but for verie feare of the wrath of God whose greeuous punishmentes was by them experienced vppon others for attemptinge the like sacrilege Iulian the vncle of Iulian Emperor the Apostate did committ a wicked robberye vpon the church of Antioch and did mingle the holly vessels with the plate of his Nephewes was therfore chastised by God publikely for the same for his entralles putrified his body was tormented with such horrible vlcers and filthie botches out of which there came vglie wormes which gnawed and consumed his carcasse by which he was exhausted and eaten and soe ended most miserablie Faelix Iulians threasurer and companion in the robberie aforesaid died vomittinge all his blood out of his mouthe Mauricius Cartularius did persuade Isacius who was the Exarcke of Italie for the Emperor Heraclius that he should robbe the church of Rome which he did not longe after the said Mauricius was emprisoned by the said Exarcke where he died most miserably the said Isacius died vppon the suddaine within a little after as Carolus Sigonius doth write Lib. 2. de regno Ital Zozo to 3 baptist Aegnat in vita Leonit Blond lib. 1. deca 2. Nicephor hist li 18. cap. 4.2 Nice in chronico ducis Bauariâ— Leo the 4. Emperor of Constantinople tooke away a Crowne of gould verie riche which the Emperor Mauritius did offer vnto the church of Sainte Sophia in which crowne there was amoungst other pretious stones a carbuncle of inestimable valoure and puttinge the same vpon his head presentlie there grewe vpon him an in apostume of which he died which was called the carbuncle 4. S. Gregorie Turonensis writeth in his historie that certeine soldiors who did robbe the church of S. Vincent of the cittie of Agence were soe chastised of God that one of them had his hand burned into the other the diuill did enter by which he was torne in peeces cryinge vnto the Sainct the other did kill himselfe by his owne proper handes Trithemius doth declare that it was reuealed vnto him that Dagobert king of Fraunce for vsurpinge the goodes of the church was accused before the throne of God and that Charles Martell a captaine of great vallor father of kinge Pepine and vncle vnto Charles the great Paul Aemil. l. 2 was also condemned for the same and that S. Eucherius Bishopp of Orleans did comaund that his sepulcher should be opened and that nothinge was found in it but a most vgly serpent of strange bignes Zurita tomo annal cap. 39. Peter the 4. king of Aragon died within 4. dayes after he had abused the picture of holie Tecla Vrraca the Queene of Spaine had her belly burste and so came to a badd end for robbinge of churches Astialpus kinge of the Longobardes and Fredericke the Emperor came likewise to a bad end De regib Hispaniae in Hono. for robbinge of churches Francis Taâ—afa writeth that when Gundericus tooke Siuill and intended also to spoile the churches thereof Ambr. de Onorales p.
1 lib. 10. cap. 23. that the diuill did possesse him and so he died miserably S. Isidor writeth that Agila kinge of the Goathes did prophane the temple of S. Acisclo martyr where his bodie was and that he made of the church a stable for his horsses wherupon his armie was ouerthrowen by those of Cordima and that he fled himselfe to Merida and was slaine by his owne seruauntes Suriu◠tomo 3. In the life of the S. Astregisill Bishopp of Burgis in Fraunce wee read strange punishmentes vpon those that robbed godes churche and prophaned his monasterie Zurita annali◠l. 4. c. 69. 5. When Philipp kinge of Fraunce in his warres againste Peter kinge of Aragon tooke the cittie of Giron and his soldiors prophaned the churches thereof and robbed the sepulcher of S. Narciscus patrone of that cittie out of that sepulcher there did issue such swarmes of flees and froggs of wonderfull greatnes which so flew vppon the souldiors and vppon their horsses that that there died within fewe dayes after 40000. French men and more And the said kinge Peter in a letter written to Sanchius kinge of Castile did certifie that there died 40000. horsses and the kinge himselfe died shortlie after in Perpinian soe as the prouerbe grewe in that countrie 18. Mart. of the flies of S. Narcisus as Caesar Baronius notes vpon the Martirologe of Rome 6. In the yeare of our Lord 1414. when the French armie tooke the cittie of Suesson which belonged vnto Iohn Duke of Burgundie and earle of Flanders and prophaned the church of S. Chrispine and Chrispinian whose bodies are reuerenced in that cittie the next yeare after beinge the verie daie of those Sainctes the selfe same armie which was both puisant and great in which all the nobilitie of Fraunce were was vanquished torne and altogether destroied by the english armie which was but as it were a handfull in respect of the great multitude of the French which the daie before refused to graunt any reasonable composition vnto the said english and this was the iuste iudgment of God inflicted vpon them by the intercession of those blessed Martyres whose church they had defiled 7. The Earle of Tirons soldiors did robbe and spoile the monasterie of Timnlage and Kilcrea and prophaned other churches cominge to releeue the Spaniardes that were compassed about they being within Kinsale by the english armie consistinge for the moste parte of Irish catholique souldiors the english beinge altogether sauinge a verie fewe consumed through famine and cold beinge not able to indure the toile and labour of so vnseasonable a winter campe Yet Tirons cōpany exceeding the other in multitude of people and euer before that time terrible to the english by reason of soe many great ouerthrowes giuen vnto them were brocken and put to flight by a fewe horssmen that issued out of the englishe campe beinge therunto sollicited and procured by the earle of Clenricard an Irishe earle then in the english campe Wherfore the said earle of Tiron retourninge from that ouerthrowe said that it was the vengeance of the mightie hand of God and his most iust iudgment which ought to be executed vppon such wicked and sacrilegious soldiors that perpetrated and comitted such outrage vpon sacred places 8. Doctor Owen Hegan that permitted or rather willed certaine soldiors of the Clencarties beinge then in open hostilitie in the weaste parte of Mounster against Queene Elizabeth to robbe a certaine Church into which the poore people of the counteie sent their goodes hopinge to find a safe sanctuarie therin and within a seanight afterwardes his owne brother who was one of the Queenes subiects was slaine by the verie same people vnto whome he gaue leaue to spoile the said Church and alsoe within one moneth himselfe was slaine and another priest with him not by the English but by Irish subiectes soe as there is noe acception of persons with God who beinge an indiffrent and iust iudge doth giue to euerie one according to his workes whether they be good or badd let noe man therfore say he is a priest or a catholique to collour and cloake therby his scandalous actions who of all men ought to shunn scandall and the occasion thereof Truly I haue found by certaine relation that the Irishmen neuer spared noe church monasterie or anny sanctuarie in their last commotions and insurrections and that therfore such as haue bene noted to defile and spoile such places did not escape a miserable end shorthly after the sacrilegious acts was comitted 9. Wee knowe that spirituall benefices and other ecclesiasticall dignities were not bestowed vpō the worthieste for learning or more vertuous of life but vpon those that were vpholden and defended by the strongest faction of the nobilitie there soe as fewe came in at the right doore like trewe pastors but like theeues in at the backe doore soe as that kingdome was subiect to this abuse confusion in S. Malachias his time as S. Bernard sayes who beinge made Bishopp of Downe Conor in Vlster by the sea apostolique beinge soe holie and learned as the said S. Bernard was sayes he was banished from Vlster by the Neales to haue that dignitie for one of their owne familie and who did entermiddle more in this busines then the Geraldines of Mounster who by the sword defended and vsurped the ecclesiasticall supremacie noe otherwise then kinge Henry the 8. did and two of his children although they haue not don it by parleament as the other did yet by the sword they haue done it soe as the ouerthrowe of that howse of other great howses may be ascribed vnto the couetous desire they had of the liuinges of the Church and the little regard they had to churchmen and churches or any other place though neuer soe sacred Yea sometymes they would not spare their competitors at the verie alter which in manny places they polluted with their blood Geneb in Chro. Anno 988. Anno iuris 10. The french histories doe write that this was the cause also that tooke away the crowne of Fraunce from the linage of Clodoueus which was the firste Christian king of Fraunce beinge conuerted vnto the faith of Christe by the praiers and deuotion of his most vertuous Queene Clothilda which was passed ouer vnto Charles the great and also after the line of Charles the great were careles of their dutie to God and his church God tooke the crowne from them also gaue it vnto Hue Capè and to those of his howse A prosecution of the last Chapter CHAPTER III. 1. WEe should neuer make an end if wee should register soe manny examples as doe daily occurre in this matter De mirabilibut 2. cap. 1. Petrus Cluniacensis who liued liued in the same time with S. Bernard a most holie man and therfore called in his life time Peter the venerable said that there was a certaine Earle in Macon a cittie in Fraunce not far from Leon who vsurped the liuinges
the sepulchers of sainctes to be reuerenced and worshipped and said moreouer that the praiers of the holy martyrs profitts nothinge after this life imitatinge herin wicked Porphiry and Eunomius by callinge them the sorcerie of diuills Aug. de ecclesiasticis dogma tibus c. 73. therfore S. Augustine did condemne VigilaÌ„tius Aerius did barcke against prayers and suffrages of the dead and maketh noe difference betwixt priestes and Bishopps The Peputians would haue women to be priestes vnto whome they haue attributed all principalitie August de haeres 27. as the Protestantes haue done to Queene Elizabeth Anno 1. Parl. c. 1. Luther tomo 2. li. de captiuit Baby Aug. Homil 50. de Socrat. hist l. 4. Cap. 23. Ambr. de penit li. 1. cap. 2. Of the same heresie also were condemned Eunomius as the said S. August de heresi heres 54. de haeres ad Luther Nouatus was condemned for an heretique by saint Augustine and saint Ambrose for denyinge poure of absoluinge sinnes vnto the priests and confirmation to Bishopps as saint Cyprian doth wittnes lib. 4. epist. 2. Theodoret. lib. 3. de haereticis The Pelagians denyed original sinne in infantes and taught that baptisme is not necessarie for them as saint Augustine writeth Aug. here 's 88. 3. S. Augustine and saint Optatus doe putt the Donatistes in the rancke of heretiques Aug. de heres 69. de vnitate eccle lib. contlitteras Petul. Opta lib. â— Cal. inst l. 4. cap. 15. Optat l. 2. Theod. Dra. 5. for sayinge that the churche fayled in the whole world and that it remayned amoungest themselues in Affrique the like Caluine saith of the Catholique churche Those Donatistes did cast the blessed Sacrament vnto doggs burne churches and breake alters tooke away all church ornamentes as you doe they abolished the sacrifice of the Masse as you doe of which kinde of people Ignatius sayeth there hath bene some that would not away with sacrifices and oblations because they confessed not the Euchariste to be the flesh of our Sauiour Iesu Christe Arrius Nestorius S. Aug. lib. contrâ— MaximuÌ„ Atha p. 488. ExempluÌ„ Synodale Dioscorus Eutiches as saint Augustine and saint Athanasius saye and as it is alleadged in the 7. generall councell act 1. denied all traditions and the wittnesses of the fathers they said alsoe they would allowe nothinge but the scriptures sayinge What scripture doth proue that the sonne is consubstantiall or coessentiall with the Father the same alsoe did Simon Magus saye 4. With Symon Magus Valentinus Aug. here 's 4.6 Clemens Alexandrinus li. 3 recognitionum Tertul. de prâ—script and Manicheus you denie free will With Flornius and with Symon Magus you affirme God to be author of all euill as S. Augustine Clemens Alexandrinus Tertulian saye of the said Symon Magus With Constantius you saye that euerie Ciuill Prince ought to be head of the churche accordinge to Euseb lib. 3. Atha epi. ad solitariam vitaÌ„ degentes Hilar. lib. ad ConstaÌ„tium ex li. qui incipit tempus est loquendi Wherfore S. Athanasius called him antechrist and the abhomination of desolation of whome alsoe S. Hillarie saith these woordes I tell you when I shall speake vnto you that I speake to Nero that Decius Maximianus shal heare me you fight against God you thunder against the church you persecute the Saincts you take awaye the Religion of Christe you are not onlye the Tyrant of men but of God you doe preuent antechrist and worcke his misteries you coyne faith liuing without faith thou of all men the most wicked this he spoake to him in his life time 5. With Marcius and Manicheus and other heretiques you condemne manny bookes of the scriptures which would not receaue the scriptures Nisi cum adiectionibus detractionibus factis but with cuttinge maÌ„glinge of them You take away Chrisme with Nouatus who denied the holye ghoaste With Iouinian as S. Augustine saith of him you take away pennaunce from the church who said also that all sinnes were equall Also with Pelagius yow take away the Sacrament of orders and priest-hoode with Petrus Abalardus Wicleffe and Hus all vocall prayers And with the Armenians you say that matrimonie is noe Sacrament You take away generall councells with the Arians that would not obey the councell of Nice With Nestorius that would not obey the councell of Ephesus with Eutiches and Dioscorus that would not obey the councell of Chalcedon Aug lib. de haeresibus With Iouinianus as saint Augustine wittnesseth you eate all meates euerie daye without any obseruation of dayes or difference of meate you doe the like obseruinge noe faste Caluine tooke away singinge from the church with the heretique Hillarus Aug. li. 11 retract Ambr. in quadam orat cont MaxentiuÌ„ de Basilicis tradeÌ„dis quae ponitur in lib 5. sententiaruÌ„ as saint Augustine and saint Ambrose say when Christe is praysed the Arrians are madd With Iouinian you say that all which be in heauen are equall in glorie because all iuste persons are equall in this life in merittes and all sinners are equall in sinnes With the Catharies you denie all sacraments With the heretiques called Lamprini you take away vowes and votaries With the Eustachians yow take away churches and alters dedicated to martirs 6. Againe Epist 75. with the Eutichian heretiques yow take away oblations sacrifice and chrisme as Leo the Pope complained by his letters to Martianus the Emperor epist 75. where he saith Intercepta est sacrificij oblatio desecit chrismatis sanctificatio The oblation of the sacrifice is intercepted and hallowinge of the chrisme faileth And as in the time of Antechriste as that auncient holy father and constant Martyr Hipolitus that liued in the yeare of our Lord 220. saith Ecclesiarum aedes sacrae tigurij instar erint praetâ—osum corpus sanguis Christi in diebus illis nâ—n extabit c the church shall be like cottadges the blessed body and blood of Christ shall not be seene the Masse shal be vtterly defaced soe as yow seeme to be the precursours of this beast For with the Donatists as Optatus writeth yow giue the blessed Sacrament to dogges the chrismatorie with the sacred chrisme yow violentlie cast vpon the grounde with them also yow breake alters with them also and with the Arrians of Affricke as Victor saith yow ouerthrowe churches monasteries and chappels and as they made shirtes and briches of the â—estimentes and alter cloathes burned bookes spoiled churches of their ornamentes as appeared in an epistle by the bishoppes of Egipte to Marcus the Pope and as Nazianzenus saith misteria verterunt 〈◊〉 commedias the misteries of our religioÌ„ they turned to playes and comedies euen soe doe you the like 7. Againe you refuse with these heretiques to come to the generall councells to giue an accompte of your doinges as saint Augustine saith of them With 〈◊〉 buchodonozer the kinge of Babilon and
vnto him the kingdome of heauen and that through our faith though neuer soe little notwithstandinge anie wickednes wee should be secure of heauen that there is no sinne before God but incredulitie That the tenn comaundements pertaine not to ChristiaÌ„s That accordinge to Caluine it is impossible to the Sainctes to obserue the comaundements Also that there is noe paines of damnation for man but to thincke that God is aduersarie to him Petrus Rycherus said who was it were the Idoll of Beza and who was sente by Caluine vnto the weaste Indies that Christe should not be prayde vnto Wherfore he tooke Gloria Patri Filio c. out of the Psalmes of Dauid Cart. in â— repl pa. 191. 13. Did not Cartwrith say I cannot be persuaded that saint Peter and saint Paule were soe foolish as to thincke that a pooâ— miserable man which they saw with theâ— eyes Beza in respoÌ„ ad arg BreÌ„tiâ— Epist 6. Fox in his Carelesti pag. 1534. Calu. in Hermo in Euange Calu. insti l. 1. c. 18. Peter martyr in 1. Sam. 2. Melancthon in c. Rom. 8. Calu. li. de eterna Dei praedest pag. 101. Zuin glius li. de prouidentia was their God Beza alsoe holdes the same and many others of that stampe yâ— some of them that were burnt in Queene Maries dayes and related by Fox for Martyrs houlde That Christ was in desperatioâ— when he was vppon the crosse accordingâ— to Caluine That God is the author and cause of sinne the procurer and intiser comaunder and worker and that the adulterie of Dauid and the treason of Iudas was as well the worke of God as the conuersion of saint Paule And that man hath noe free will with manny such horrible blasphemies to tedious for me to repeate and irksome for anny Christian to heare Soe as by these wicked paradoxes it must followe that God is turned to be a diuill and that he is most vniuste to condemne men for the offenses which they cannot shunne hauinge noe free will to auoide them nor noe force to resiste God the worker counceller and intiser to sinne That noe iott or sillable of Christian religion ought to be counted a thinge indifferent or of smale moment and that whosoeuer doth not agree with the Catholique Church in all pointes of beleefe cannot be saued CHAPTER III. 1. S Thomas saith that whosoeuer doth err in one article S. Thom. 2 2. q. 5.3 he hath noe faith of the rest for as saint Vincentius Ferar. saith vertue hath noe more fondations then one and the same is indiuisible which is the diuine trueth which cannot be deceaued nor deceaue and soe whosoeuer doubteth in one hath noe foundation of the reste For if a rocke should fall vppon which there should be 12. chambers all those chambers would fall also euen soe the protestants in the beginninge fell from the church which is the rocke vppon which Christe builded these 12. chambers I meane the twelue articles of our beleefe soe once they fallinge from the church they fell from these 12. articles and came vnto vs in spiritu erroris mendacij in the spirite of error and lienge This Martin Luther said of the Zuinglians Luth. dialog 6. c. 11 In vaine saith he they beleeue in God the father the sonne and the holie ghoast and all the rest because they denie this one article Hoc est corpus meum this is my bodiâ— 2. For this cause Iconoclasters or Imageâ— breakers are auncient heretiques becausâ— they denie that article of the catholique church of the reuerencinge of sacred images How many of al estates prelates nobles and common people suffred eyther death or banishmente in the time of the Emperors that were image breakers for they considered that whosoeuer obserueth all the lawe and offendeth in one is guilty of all the reste The trewe mother of the child would haue noe diuision thereof Nonne isti saith saint Augustine quos vâ—catis haeretici doe not these which you call heretiques confesse the same trinitie beleue also in Christe and yet they were called auncient heretiques whose heresies were knowen and nowe altogether extinguished through their absurdities Aug. lib. 2 de trinit cap. 17. Hoc qui credunt saith he lib. 2. nectu in catholica fide sed in schismate aliquo aut haeresi credunt whosoeuer beleeueth all articles of the creede and otherwise remaininge in any scisme and heresie cannot be in the catholique faith The Arrians denied but one letter in the creede Zozo li. 3. cap. 17. Theod. l. 2 cap. 18. 21. and yet saint Ierom saith that if the church had not resisted the Emperor Valenâ— which did fauour the Arrians touchinge that letter which was Omusion in steed of Omision Christendome saith he would haue bene in great danger 3. When the prefect of the Arrian Emperor Valens In vit Basil Naz. orat 20. in laudem Basilij dealt with saint Basil that he should not be soe obstinate or wilfull in his opinions but that he should conforme himselfe to the Emperor and liue in his fauour he answered that such as are fedd with the daintie feastes of holy scriptures they would suffer all kinde of tormentes rather then any iott sillable or letter should be chaunged And as for the Emperors frindshipp he did esteeme it well soe that it were not against pietie and religion Rom. 12. S. Chrisostome vppon that place of saint Paule Hauinge peace with euerie bodie Wee ought not to preferr saith he peace before godes trueth when the same is in danger but rather to offer our liues for the defence thereof Soe as yow see that the Arrians were condemned for heretiques for one letter beinge in all other pointes catholiques but the protestantes haue raised from hell all the heresies that euer were for noe heretiques almoste that euer were but kept ecclesiastical seruice and ceremonies like the catholiques but the protestants haue taken away all therfore they should not bragge that their religion is agreable to the word of God or the Romish church or that the Romish church or anny member thereof should ioyne with them therein That the newe Religion for that it takes away all religion is worse then that of the Turckes and Gentiles CHAPTER IV. Stur de rat concordiae inâ—undâ— 1. STurmius a protestant wryter sayeth that Lutherans and Caluinistes do destroye and take away the cheefeste articles of Christian religion and the fondation of our faith Which thus is proued to be true That religion is beste which thinckes of God most reuerentlie and of their neighbours most charitably but the Turcks and Gentiles doe farr excel the new religion in worshippinge God and helpinge their neighbors therfore it must needes be better then the new Cicero sayeth Cicero lib. 2. de diuinitate that God is a certaine excellent and eternall nature and that the order of ecclesiasticall thinges is the beawtie of the world who although they did speake of
manny godes Instit de monarchia Dei lib. 3. cap. 1. yet they affirme Iupiter to be the father of all the reste and saie that they did worshipp but one God and the reste of the godes as the ministers of one God as Iustinus martyr said and Plato saith Plato de repub dialogo 2. in fine Deus qui bonus est malorum causa nonest God which is good is not the cause of euills and in another place he saith God is not vniust but most iust But the new religion doth say in the chapter aboue recited that God is the cause of all mischeefe and wickednes by which wicked assertion they make him a deuill 2. All philosophers did referre all the inferior motions to a certaine supreame motiue by the consideration whereof they found a certaine supreame mouer and a certaine euerlastinge cause which is the center of begininge and principle of all thinges vnto whome all thinges are subordinated The Turcks saie that God is immutable mercifull pittifull one onlie who giues euerie man according to his worckes reward to the good and tormentes to the badde and soe they call God la Ila Mahomet resulaÌ„ God God aboue and Mahomet his prophet But the new religion doth say he giues noe reward to the good nor tormentes to the badd soe that he hath any iott of faith with him and the more wicked a man is Lutherus the neerer he is to Gods fauour The Turcks doe beleue that it is possible to keepe godes lawes but the newe religion doth say it is impossible and that heauen is giuen to those that haue any faith without anny respect to works or mans endeuour The Turcks also affirme that Christe ascended vnto heauen in his fleashe and sitteth in the presence of God The Turckes Alcoran saies that Iesus Christe was the sonne of the Virgin Marie was inspired by God that he was the worde the spiritte the wisdome and the minde of God the father and that he was the Messias and the Prince that was promised vnto the Iewes Thene l. 6. cap. 4. Alcoran Azoar 2.20 Azoar 31. Also they say that the spiritt of God did enter into Marie and that Iesus was begotten of her shee beinge a moste pure Virgine That God did indue her soule with greater grace and vertue then the soule of anny that was and that of all men and women shee was the best the purest and the godliest and that of all the children of Adam none was vnspotted and vndefiled by Sathan but Marie and her child Azoar 3.76 The new religion beleeues of her noe such matter and compares her with their owne mothers and some of them calle her a saffron bagg 3. Vnder the dominion of the Turcks the christians are permitted without anny restraint to exercise all the rites and exercises of christian religion not soe vnder princes of the new religion who are greater persecutors of the catholique christian religion then anny Turcks Iewes Gentiles or pagans that euer were In Constantinople there are many monasteries standing and replenished with religious people in Grecia and other of the Turcks Dominions are at this day many degrees orders and ecclesiasticall dignities of the church and christian pastors as Patriarches Metropilitans Archbishoppes Bishopps and Priests vnto all which it is lawfull to consecrate to say Masse and Mouncks Deacons and Subdeacons doe minister at the Alter There are all also other officers which they call Agnests which doe read vppon sondayes the epistles There are also Archimancritae that is to say the Fathers of Moncks These Patriarches are chosen by Metropolitans Archbishopps and Bishopps and are confirmed by the cheefe Bassa the kinges â—iccar the next vnto these are the Metropolitans the cheefest of them is the Metropolitan of Thessalonica which hath vnder him 10. Bishopps the Metropolitan of Athens hath vnder him 6. Bishopps In that cittie of Athens were seene in a publique profession together 250. priests there is a Metropolitan of Mitelin but he hath no Bishopps vnder him The Metropolitan of Chalcedon hath vnder him 60. priests There is a Metropolitan of Nyce but he hath noe Bishoppe The Metropolitan of Ephesus hath hnder him 50. churches The Metropolitan of Philipen hath 150. Antioch 40. Churches Smyrnensis 150. and Corinth with other Metropolitans 6. 4. All doe agree with the Catholique religion in euerie pointe exceptinge 3. or 4. errors of the Greeks This is knowen by the censure that Ieremie the Patriarche hath giuen of the protestant religion which was sent by him theÌ„ into Germanie who sought an vnion betwixt them and the Greeke church seeinge they forsooke the Latine church or rather God and the Latine haue forsaken them but the said Patriarche did abhor and refuse an vnion with them and said there was asmuch difference betwixt them as betwixt heauen and hell You may read more of this matter in Michell ab Iselt Anno 1580. Surius hist. ibid. Also the Patriarch of Philadelpha called Gabriell did write vnto Martinus Crusius a Lutheran of this matter requestinge him neuer to trouble him touchinge either vnion or confirmation of his doctrine 5. To coÌ„clud this matter if Turkes Iewes and Gentiles thincke more reuerently of God the Father D. Tho. 2.2 q. 10. art 6. Tit. 4. of Christ Iesus his sonne and of his blessed mother yea and do shew more fauor to christians then those of the new religion doe I must thincke and conceaue a better opinion of Turckes then of these new vpstarts for S. Thomas saith that heresie is a greater sinne theÌ„ paganisme and Iudaisme for althoughe infidels denye more articles of faith then heretiques yet because heretiques do persecute the church with greater malice then the other and the greater malice argueth the greater sinne therfore heretiques are the greater sinners For as saint Paule saith an hereticall man is damned by his owne proper iudgment therfore I leaue the conclusion to the consideration of the reader An answer vnto Protestants barkinge against the religious institutions of holy Orders saying that religious vocations were not instituted by our Sauiour CHAPTER I. 1. IF humane nature had continued in that blessed perfection of originall integrity in which it was created there would not be required that grace excepted which in the beginning was infused and superadded vnto it so many other graces and helpes preuenieÌ„t subsequent exciting her slacknes and brackwardnes and expelling her corrupt inclination and propension to sensuality to corruptible base and vile creatures Wherfore the creator and protector of man whose nature is goodnes whose proper worke is mercy as S. Leo saith doth neuer cease or desiste from giuinge of all helpes and meanes to repaire and redresse this humane imbecillitie by proposing and intimating all such sufficient motiues to worke our saluation withall conuincing our negligence and vnprouident carelesnes if wee will imbrace and put the same in due execution so as for curing and healing the contagious maladies and restles diseases
mooveables they had all was sould and the price thereof brought before the Apostles And this they did as they were obliged by â—owe and as votaries they accomplished the same as saint Hierome expoundeth related by Platus de bono statu religiosi vpon that place of the Actes where Ananias with Saphira was stroken dead by S. Peter for reseruing to himselfe parte of his goodes which he had gotten for the land he sould Act. 5. For you said he did not lye to man but to God but had not he promised the same he should not haue bin taxed with that impuâ—ation of a ly against the holy ghoste nor so sore a punishment would haue bin inflicted vpon him had it not bin in his free choise to bringe the valew and price of all his goodes vnto the Apostles And S. Hierom saith Act. 2. that the state of the Christians in the beginninge was like vnto that of the Monks in his owne tyme in such sorâ—e that none had any propriety of goods none rich or poore amoungst them In descriptione Ecclesiae apud Philonem Act. 2. theire patrimonie was equally distributed euerie man receiuinge an equall portion they imployed their study and their tyme in prayers psalmes reading and other religious exercises as S. Luke and Phylo doe reporte Cass 2. lib. cap. 5. col 18. c. 5 2. Cassianus testifieth that this religious discipline of monasteries and conuentes was not only begunne by the Apostles but also was much increased and augmented by them and much more by their immediate and next successors men and weomen were disioined and sequestred one from another absteining from wedlocke communication of flesh and bloud and from all idle and friuolous conuersation of worldly vanities And therefore for solitarines they were called Monkes and for communitie of all thinges amongst themselues they were called Cenobitâ— Hier. in vita Mar. This religiouse discipline and strict profession was first practised by saint Marke the Euangeliste as S. Hierom Cassianus doe auouch for not only at Hierusalem and Alexandria this order was established but in other partes of the world as in Ethiopia the daughter of the Kinge there was consecrated vnto God by saint Mathew the Apostle holy Thecla by saint Paul in Grecia Domitilla by saint Clement at Rome in Fraunce saint Martha the good hostesse of our Sauiour erected a monasterie by Marcells in a place very remote where she with other religious weomen liued most vertuously 3. Dionys de Eccles Hier. c. 10 in descrip Eccles in vita Mar. Dionysius Areopagita saint Paules disciple declareth at large not only their increase in his owne time but also of their profession ceremonies and honour they haâ— in the world Philo the Iew which spake with saint Peter at Rome did write a booke in the commendacion of the professors of this religious profession thereby to extoll his owne nation for that they were so vertuously addicted Euseb 1. Eccl. hist cap. 17. Tert. de veland virg â—0 q. 1. ca. virginis Eusebius allso alleadgeth Philo and largely setteth downe his wordes to this purpose Tertullian wrote a booke of the vailing or mourninge of Virgins So wee read a decree of Pius the first Pope of that name being set foorth Anno 147. of the order in consecrating of virgins which order or ceremonies saint Ambrose and saint Eusebius sett downe Lib. de inst virg c. 17. Euse c. 4. Also Iustinus martyr Apologetico 2. pro christianis Clemens Alexandrinus ad stromatum 2. Ignatius disciple to saint Iohn the Euangelist ad Tarâ—enses S. Cipr. lib. 1. epist. 11. and Origenes Homil. 17. S. in Luke doe write of the order and consecration of Virgins Ruff. l. 10. hist Theod. l. 1 cap. 18. Ruffinus and Theodoretus doe write when S. Helena went to Hierusalem to finde out the crosse of Christe that then she founde virgins there dedicated to God and all auncient writers that euer wrote were not forgettfull of virgins vowes and votaries with which the Churche of Christ florished in all ages Of the increase of religious orders and how the same continued from time to time vntill our dayes CHAPTER III. 1. THe church of Christe hauing no intermission or time of breathinge from the cruell and terrible stormes of bloody persecuting tirantes for the space of 300. yeares when all the princes of this world complotted all deuised pollicies extended their force exercised theire bloody imbruementes to destroy her no prince or monarche being a christian vntill Constantine the greate about the yeare of our Lord 305. became a christian at which tyme the church florished in great peace and prosperity This religiouse institution of Virgins increased also by the great saint Antony the Moncke of Egipt commonly so called for his great sanctity austerity of life contempt of the world mortification of his carcase hatred of himselfe and inflamed charity towardes God and althoughe wee reade there were religious places wherein this religiouse profession was exercised Athan in vita Anthonij yet as saint Athanasius writeth he was the first that reduced and trained them to the order of monasticall rules and discipline instructing them with the rudimentes of this spirituall warfare and that vnder the gouernment and leading of others from whome like the industrious Bee he collected certaine spirituall honie as well for his owne education as for the instruction of others his resplendent sanctity being a shining light in the whole world by his blessed examples all the desertes of Armenia Scithia Nitia and both Thebaidas were replenished with monasteries all which were directed by the prouident care and wisdome of the said S. Antony being as it were their father generall whome others imitated and followed as S. Hillarion who was another S. Antony who founded first monasteries in Palestine as S. Hierom saith Our Lord Iesus hath old S. Antony in Egipt he hath younge Hilarion in Palestine and so others followed his steps and many monasteries learned from his the precepts of a celestiall life 2. In the same tyme also S. Basill the great so called also for his great learninge and sanctity instituted in Greece monasticall order and discipline who in a certaine epistle writeth thus Wee are accused saith hee that we cause men to exercise piety to forsake the world and all temporall cares which our Lord compared to thornes which hinder the fertility of Gods worde for such people doe carry the mortification of Iesus in their bodies and carringe their crosse they followe Christe I heare saith he that in Egipt there be some that doe imbrace this vertue and perhaps in Palesâ—ine there be some that follow this euangelicall life I heare also that in Mesopotania there are blessed and perfect people but wee are boyes in coÌ„parison of such as be perfect so that S. Basill both augmented and directed this reguler life according to order and rules for first of all he established most holy lawes that should confirme this holy
institution he also determined a tyme of triall which being expired euery one was bound to accomplish his vowe Of whom NaziazeÌ„ saith he was the first not only for his owne good but for the good and spirituall consolation of other that founded monasteries and reduced the old obseruation and ceremonies of the old monkes into a certaine forme and order more agreable to religion 3. S. Augustine writeth that he saw at Millan a monastery mainteined by S. Ambrose August 8. conf cap. 6 and saint Augustine himselfe as Possidonius declareth founded monasteries for men and weomen in Africke the same also writeth S. Antoninus Antonin 3. tit 24. c. 14. that before saint Augustine was annointed Bishop he erected a monastery in a wood neere Hippo which as well in his life tyme as also after his death was much increased by whose blessed propagation and budding ofspringe out of the conâ—erminat citties others retired themselues vnto that deuout and safe sanctuary but certaine yeares after saint Augustines death by the irruption of the Barbarians they were cast downe and dispersed some came to Italy some to other places which before liued in the wildernes as Ermits and were reduced afterwardes to liue in monasteries and conuentes in citties by Innocentius the 4. Pope of that name 1243. that by their religious examples their neighbours might be edified and instructed 4. S. Benedict who flying the world and liuing in the wildernes instituted his ordre in MouÌ„t Cassin anno 520. in ashort tyme made 12. monasteries and brought colonies into France by Maurus into Cicilia by Placidus into other places by others more of him is related by saint Gregory the great Greg. 2. dia. cap. 3. 36. FroÌ„ this religious order many other families sproÌ„ge the first was that of Cluny which about anno 923. tooke his name of OdoÌ„ Abot of Clunie who being a moste learned religious man reformed this order being through antiquity and other causes slackned was by him reduced to his former sanctity whose religiouse example was imbraced and followed by other Abotes in Italy Spaine Germany and England euery one casting and laying downe a certaine proiect for this reformation and vsing all possible meanes crauing herein the authority of the Popes which they obteined for the renuinge and obseruinge the said auncient discipline 5. Next him followed Romualdus who laboured and accomplished this reformation in the yeare of our Lord God 1000. whose family are called those of Camulduensis which florished in all examples of sanctity and perfection of life and so mooued all places of the world where they were to follow their blessed and rare institution 6. Next him succeded those of Valle Vmbrosia by one Gualbertus this man was so infestuous and offensiue to a certaine person for murthering his brother that he neuer omitted the pursute of him vntill he tooke him who neuertheles for that he prostrated himselfe at his feete and asked pardon and mercy of him for the passion of Christe whose feast at that very season was solemnized by the christians did remitt vnto him that trespas and did him no harme in so much that former malice and rancor was turned to loue and charity Whereupon the said Gualbertus went to the next church and praied before the Image of the crucifixe which bowed its head vnto him as if the said Image would imbrace him after which tyme he was so inflamed and enkindled with the loue of that religious and contemplatiue life that in that very place of the Vale of Vmbrosia he determined to put â—is religious purpose in due execution which afterwardes increased by many that followed him 7. And What family in the world more famous for the like sanctity then those of Cister which in the yeare of our Lord 1098 â—ad their beginninge and ofspringe in the tyme of Henry the 4. Emperor and Philip the first king of France by one Robert which was prefect of the abbie of MollissmeÌ„ who for that he saw the Monckes through great riches and other worldly allurementes degenerate from their first rule and institution departed witht wentie one of such as were more perfect then the rest into Burgundy where in a certaine desert called Cister he fixed his aboad and so sequestred â—e liued most religiously but the Monkes being mooued with pennaunce requested his returning againe vnto them promised vnto him to be reformed and reclaimed he therefore hauing placed in his rome one Stephen returned to his former monastery But Cisters was 15. yeres afterwardes confirmed in sanctity and increased with monasteries by saint Bernard who entred into the same with 30. fellowes and 3. of his brethren who increased in estimation credit both with God men wherupon in a shorte time was builded for him 160. monasteries and all this familie sprunge out of the institution of S. Benedict 8. About that time also being 16. yeares before the institution of saint Bernard begaÌ„ne the order of the CarthusiaÌ„s through the strange and dolefull example of a great doctor of Parris who being by the common opinion of all men counted a verie good and honest man yet after his death at his exequie and funerall in the open assemblie he said the first time that he was accused the second time he said he was iudged and laste of all that he was condemned at which dreadfull voice one Bruno an eminent and learned Doctor of Parris being present was so amazed and terrified that turning himselfe to some that were with him he said who can be saued vnles he doe forsake the whole world Wherfore he fled presently into the desertes neere to the cittie of Gratianople in Fraunce and there liued solitarie And that his said purpose was acceptable vnto God it was reuealed in sleepe to one Hugo Bishoppe of that diocese that God descended into those desertes that he made a worthy pallace to himselfe that 7. starres lifted vpp themselues being of wonderfull splendor like a crowne aboue the earth the one different from the other 9. After this the order of Carmelites was reuiued by Albert Patriarche of Hierusalem VVald de sacrament tit 9. c. 84 which as Thomas Waldensis writeth beganne in Mount Carmele in the first church that was dedicated to the blessed Virgin Mary in the Apostles tyme but discontinued by the inuasion of the Sarazins into Palestine wher before their comming this order florished with multitude of saintes and holy people After this time followed the holie orders of saint Frauncis saint Dominique and saint Celestine the former I meane saint Frauncis was confirmed by Innocentius the 3. 1202. S. Dominique who was first a cannon regular in the churche of Oxman in Biscaia hauing imployed his learning and his trauelles for the space of 20. yeares at Tolosa in Fraunce against the heretiques by the consent of certaine of his fellow laborers instituted his order stiled the order of preachers which was approued and allowed by the said Innocentius the 3. in the
time of the generall councell of Lateran and afterwardes confirmed by Honorius the 3. 1206. 10. The order of saint Celestine beganne by one Petrus Moromus who liued in the wildernes with great example of holines of life and multitude of miracles which was approued by saint Gregory the 10. in the generall counsell of Lions 1274. And it is called the order of Celestine for that the said Peter beng the author therof was made Pope afterwardes and called by the name of Celestine the 5. 11. The order of Obseruants beganne in the time of Fredericke the 2. Emperor who was a great enemie to the Pope and church and spoiled all the territories thereof they dedicated themselues to the seruice of the blessed Virgin and being in number 7. verie noble and welthy men went into thâ— wildernesse and there liued remoued from all the enticementes and inducementes of mischeife which was the occasion that others also forsooke the vanities of the world Many oâ— godly people in all ages and countries haue bene by a speciall fauor of God raised vp to knocke the hammers of pennance at our slumbring and lumpish hartes oppressed with dead sleepe and Lethargie to sounde the trumpet of Gods wrath in his church to awake rechles and forgettfull soules out of the slumbring dreames of fleshly concupiscence crying repeating to the carelesse children of Adam our sauiours heauie and dreadfull voice vnles yee repent you shall euerie one perish That preestes in the primatiue church euen from the Apostles time were religiouse and obserued religious order of life CHAPTER IV. 1. SEing that religion consisteth of the foresaid three vowes obedience chastity and pouerty and that the Apostles and their successors haue accomplished and performed them they were religious and obserued a religious life for when the preistes receaued holy orders they promised perpetuall chastity and if any of them had wiues by the example of the Apostles they willingly of their owne accorde refrained from the vse of wedlocke They obliged themselues also to cannonicall obedience as Sâ—lpitius writeth of saint Martin whome saint Hillary sollicited that he should be made preiste by himselfe and whome for his great vertue he loued for that in receauing holy orders of him he would be obliged to stay with him and render to him obedience S. Gregory also declareth 4. Epi. 74 that it was the custome of Rome that no preist could deaparte from thence that receaued ther holy orders CoÌ„cerning pouerty which is the third the preistes in old tyme imbraced the same in so much as when they were made priestes they made a resignation of all they had whether it was patrimony or anny other worldly substance which S. Hierome declared saying that this was the cause why the preistes were shauen that it should signifie a cuting off and forsaking of all temporall wealth Lib. de vita conteÌ„platiua cap. 9. Prosper confirmeth the same saying it is expedient and meete for the acquiring of perfection to despise his proper goodes and to be contented with the goods of the church for the goods thereof are not proper but common and so he brought examples of saint Paulinus and S. Hillarius who when they were made preistes and Bishops they sould their patrimony and gaue the price thereof to the poore and were diligent administrators of the patrimony of the church Epist. ad clerum Hierosolimitanum distributing to each one proportionably according to his degree and necessity S. Clement writeth that the common life was requisite and to be followed of those that addicted and yeelded themselues wholy to the seruice of God and to the imitation of the Apostles the like obseruation of life saint Gregory the greate wished saint Augustine to institute amongst the cleargy of england The same is also confirmed by the decree of Eugenius the 2. and Vrban Pope in his epistle to all the cleargy 2. Of this grew the Canons regulars which life began in the Apostles days and afterwardes was renewed and restored by by saint Augustine as Possidonius writeth Possid in vita â— Aug. that he had a monasterie within the church in the which nothing was propre but all was common But after that saint Augustine was deade and Hippo of which he was Bishoppe being destroyed and ransacked by the Vandales Gelasius a holy man of that institution with some others came into Italy being made Pope the rest that were with him liued most regulary in a monestary that was founded by them nere to the church of Lateran which continued 800. yeares vntill afterwardes thinges that were common were made proper euery one hauing a portion assigned vnto him Of this order of Canon regulars was saint Patricke the Apostle of Ireland and also saint Dominicke before he instituted his order In the primatiue church all preistes obserued this religious community and especially such as dwelling in citties and great townes had any charge in them as wee may read in saint Augustine but such as were ordeined to be incumbentes in the country Aug. ser 1 resertur 12. q. 2. in respect of seuerall parish churches and seuerall distinct incumbencies were permitted to haue seuerall prouisions and distinct benefices and as the christians encreased so their pastors and preistes increased also the spirituall want of the christians the maiestie of God and the dignity of the church requiring and exacting many seruantes to serue the one and many pastors and preistes to serue the other in the multitude whereof it were very hard to preserue and continew the splendor and sincerity of the former feruor and charity of that heroicall age which had as it were the florishinge springe and the first fruictes of the holy Ghost and therefore the prime and the cheefest season of holines and religion Of whose blessed vigor of piety the lesse wee sauor by tract of tyme the more our owne proper loue increaseth and the loue of God decreaseth 3. But in all ages God sendeth some to reforme the auncient discipline and to reuiue the languished vigor therof not only in themselues but in others especially in this so generall a corruption not only of nature but also of manners of religion and lawes of ciuill honesty and religious pietie as Ignatius Loiola 1540. began his reformation of the clergy and by the institution of his order confirmed by Paule the 3. Pope renued the old discipline by reducing his order and institution therunto It is also a matter of no lesse consideration then the former The founder of the order of the Societie of Iesus that in one night he was borne in the house of Loyola nere the towne of Bergara in Ipulcha a prouince betwixt Biscaie and the kingdome of Nauarre and Luther was borne in Saxony in a towne nere Wittenberge called Ilesby 1483. Surius vpon S. Martins daye Both of them employed theire wittes at one time the one to bring all religion and ecclesiasticall order to vtter confusion and miserable
desolation the other to restore the same to the auntient perfection thereof the one of a religious man became an Apostate of a continent became lecherous of a saint became a diuell the other of a seculer became religious of a souldier became a saint of a man became an Angell And as at one time and in one night S Augustine was borne in Africke and Pelagius the heretique was borne in Englande and as Pelagius intended to ouerthrow the church with his peruerse heresie and S. Augustine laboured to restore the same by his founde doctrine so the blessed Ignatius with his religious blessed family labored to destroy the darnell and cockell of heresy which Luther Caluin and all their most wicked and blasphemous sectaries haue sowen in the feild of our Lord which is the Catholique Church 4. Others after him were made instrumentes to reforme the slacknes and desolation of the clergy as Phillip Nereias and other godly people at Rome and els where in our owne dayes and haue also cast their beames into other kingdomes especially Italy Fraunce and Spaine Seing that God can neuer be glorified in this world but by his church nor his church can neuer be manteyned but by sacrifice and sacramentes nor sacraments can be offered or done but by pristes for the which they are ordeyned and instituted cheifly and principally And whosoeuer goeth about to take away preisthood taketh away both sacrifice sacraments religion church and consequently robs God of his honour spoiles him of his glory and depriues Christians of theire knowledge loue of him 5. This preist-hoode is deuided into two orders the one speculatiue and the other practicall and as Christe was interteyned by two deuout sisters Mary Martha so he is also continually serued in his church by two religious orders which Mary represented I meane the speculatiue and the order of the cleargy which Martha signified Ambros epist 25. This saint Ambrose declareth saying Who can be ignorant that in the church of God there are two excellencies the one is the office of the Clergy the other the institution of Monkes the one to be exercised and practised amongst men the other to be trained vp and accustomed to abstinence patience the one to be represented on the theater the other to be hidden in a corner the one to be a spectacle to the world the other to be kept in secret And therefore that worthy champion of our Lord saith spectaculum facti sumus Deo angelis hominibus Wee are become a spectacle to God to Angells and to men the one fighteth against the confusion of the world the other against the allurementes of the flesh the one more profitable for his neighbor the other more perfect for himselfe both of them denie themselues that they may serue Christe perfectly because to men of perfection it is said whosoeuer will come after me let him deny himselfe and follow me the one doth strugle with the world the other wrestleth with the deuill the one ouercometh the baites of the world the other flies from them vnto whome the world is crucified and he vnto the world the one hath greater tentation and greater victory the other lesse daunger and greater secury thus farre saint Ambrose by which you may perceiue the state of those that liue in Cloisters and Monasteries and Monkes Friers and such as liue abroade in the world in continuall feare and manifest daungers in which many are fallen and many others are vpholden Of the multitude of religious persons CHAPTER V. 1. NOthing is soe ircksome vnto our corrupt nature and carnall disposition altogether corrupted with the too much alluring humors of sensuality intoxicated with the blinde affection thereof as to caste the yoake thereof away from vs by taking vp Christes crosse by denyinge our selues to follow Christe whereof in so doing wee may apply to our selues that verse of the prophett Deripuisti Domine vincula mea tibi sacrificabo hostiam laudis O Lord thou hast broken my fetters I will sacrifice vnto thee a sacrifice of praise Which euer was obserued in all ages of the gospell by vtterly renouncinge the world with all the pompes thereof which was put in execution by the perfection of religious vocation 2. How many thousandes or rather millions by the examples of saint Paule the Hermitt and saint Antony haue caste off this yoake abandoned or rather abiured the world retired themselues to the desertes there with greater liberty of spirite better security for their saluation and les daunger of tentation to serue God all the dayes of their liues Athan. in vita eius Of the said saint Antony it is written by a moste holy sainte that in the mountaine there were monasteries as if they were tabenacles full of deuine quires of such as songe psalmes and praied which seemed to inhabite a certaine infinite region seperated from all conuersation amongst whome saith he there was peace and concord there none hated another either by word or frowninge wherefore that of the scripture may be verified thereof Num. 23. quam bonâ— domus tuae Iacob how good are the house of Iacob the tabernacle of Israell they are like woodes that doe shaddowe like a paradise vpon riuers like tabernacles which are pitched of our Lord and like Cedars of Libannus about the waters 3. Hieron in vita Hillarion The like testimony saint Hierom giueth of saint Hilarion who about that time founded many monasteries in Palestine wherein also Macharius the disciple of saint Anthony and Caâ—iton founded many monasteries in one of which as â—odorus recordeth were a thousand Monkes It is said also that one Apollonius had 5000. Monkes vnder his gouernment In the mountaine of Mitria which is 40. miles from Alexandria were 5000. monkes in 50. monasteries which were all gouerned and directed by one Superiour Syria and Aegipt did also aâ—ound with such swarmes of holy monkes that the wicked Emperour Iulian the Apostate and Valens compelled them by force and violence to goe as souldiers to the warres but quickly afterwardes God punished both the one and the other for their labour saint Hierome wrote the life of those Monkes 4. Palladius Bishop of Cappadocia went in pilgrimage barefooted being accompanied with 7. to visite the Monkes of Aegipt they came vnto a certaine citty by Thebes called Oxirnicum in which they found such religion and sanctity as they by word could not expresse in which there was no heretique nor gentile and wee saw more monasteries and religious houses there said he then prophane houses so that euery streete and corner thereof were replenished with deuine praises and celestiall Alleluias the whole citty being as it were but one only church inhabited and possessed of the seruantes of God the Bishopp of that citty tould them there were 20. thousand Virgins and 10. thousand Monkes wee are not able saith he to expresse with what entire affection honour and feruour of charity they enterteined vs. He saw also
mention Hier. de script Eccles he was put to death by Maximianus About that time also was Lucianus which as Suidus saith kept schoole at Antioch who also was famished to death by the said Maximianus After him florished saint Iohn Climachus Hier. ibid. the ornament of his tyme who liued in the monasterie of MouÌ„t Sinay Not inferior vnto him was holie Ephrem whose writinges next after the scriptures were read in many churches of the East as S. Hierom recordeth 2. Others were most famous both for their incomparable learninge and sanctitie as saint Basil and saint Gregory Nazianzen both of which professed monasticall life For the said Nazianzen trauailing by sea vnto Athens and being affrithed with great tempest made a vowe to serue God in monastical profession if he did ariue safe which vowe when he had ended his studies he accomplished S. Epiphanius also a man verie memorable beinge the light of his age by the helpe of one Lucius Mounke retired himselfe to religious sanctuarie What shall I say of S. Iohn Chrisostome Archbisâ—oppe of Constantinople who liued anno 400 and of saint Iohn Damascen who liued anno 730. haue they not also applied themselues to serue God in this euangelicall discipline I ought not to forgett Nilus Isacius Euthimius Anastasius Besarion the last wherof was the anchor in the general councell of Florence for the reconsiliation vnioÌ„ of the Greekes vnto the latine church who for his great learning and hollines was created Cardinall by Eugenius the 4. thus farr of the Greekes besides others thowsandes which were to tedious to recite 3. Amoungest the Latines wee will put it the first rancke the two pillers of the church saint Hierome and saint Augustine both which consecrated themselues to the seruice of God in monasticall profession As for saint Hierom from his childhoode he was trained vpp therein and soe addicted therunto that he refused to take holie orders at the handes of Paulinus Bishoppe of whome he was soe earnestlie sollicited therunto yet he would neuer take it vpon him but conditionallie that he should neâ—er leaue off monasticall professioÌ„ Epist 61. of which writinge to Pamacius he said he would not leaue of that for the which he forsooke the worlde and when he was stricken in yeares he retourned vnto Hierusalem and at the tribe of our Lord he by ioyninge his helpe with saint Paule erected two monasteries one for men another for women and amplified and enlardged them at his owne proper charges and as he himselfe witnesseth did send Paulinus to sell all his patrimonie for the entertaininge and reliuing of all such Mounks as out of all places of the world came to see him 4. As for saint Augustine although it be manifest by other authors and specially by Possidonius that he obserued this institution yet his owne wordes can best declare the same I saieth he the writer hereof haue most intierlie loued the perfection of which our Sauiour speaketh saying Goe and sell all that thow hast Aug ep 4. and giue it to the poore and come and followe me neither by my owne force haue I don soe but by his grace helpinge me and none knoweth how much I proffited by this way of perfection but my selfe and to this purpose I exhorted others asmuch as I coulde and in the name of our Lord I haue many consorts who are perswaded by my meanes In another place he saith Contra Petil. c. 4. Petilianus with his cursed tounge did not forbeare to slaunder and find fault with Monasteries and Mounckes reprouing me that this kinde of life was instituted by me which order being spred through the whole world he saith he knoweth not or at least he faineth ignorance therein thus farr saint Augustine Hier epist 13. 5. In their times was that charitable Prelate Paulinus Bishopp of Nola who was a Mouncke as saint Hierome recordeth his bookes doe testifie his great learninge his workes of mercie doe witnes his great charitie for when Nola was ransaked of the VaÌ„dals in Affrick he would needes put himselfe into captiuitie for the redemption of a poore Widdowes onlie sonne I ought not here to neglect the worthie Prelate S. Martin Bishopp of Toures who builded 3. monasteries the first at Millain out of which he was driuen violentlie by Auxentius the Arrian The second at Poiters The third at Toures where though he was a Bishopp he obserued reguler discipline with 8. Mounckes vntill he died as Sulpitius writeth About that time alsoe florished Iohn Cassianus a Scythian by nation being first disciple to saint Iohn Chrisostome who erected a monasterie at Marsells Next vnto him was Eucherius Bishopp of Lyons and monck brought vp in the conuent of Lyrinensis and Prosper Bishopp of RhegeÌ„ who was a mouncke and secretarie to Leo the great 6. How famous was Fulgentius in Affrique and in all partes of the world for his great learning in writinge so much against heretiques who being a Bishopp obserued monasticall life Immediatly after him followed that worthie man Cassiodotus who being Senator of the cittie Daneâ—an and chauncelor to Theodoricus king of the Romanes whome for that the said kinge killed Boetius he forsooke together with the worlde and became a mouncke of the order of S. Bennet Anno 550. After him succeded Gregorie the great soe called for his great learning and sanctitie who of a mouncke of the said order was made Pope What shall I say of S. Gregorie of Toures who was taken out of the monasterie to gouerne that Sea of saint Eutropius Bishopp of Valentia he being also a moÌ„cke Of Isidorus who was taken out of his monasterie to be Bishopp of Ciuill Of Alfonsus who from the conuent was assumpted to be Archbishopp of Tolledo in Spaine whose learned bookes doe edifie the world How glorious is France by soe learned mounckes and religious people as S. Bernard S. Cesarius Bishopp of Orlians and Anselmus with many others Italy by S. Benedict saint Bonauentura saint Thomas of Aquinus saint Frauncis c. England by saint Beda saint Bonifacius c. Irland by saint Patrick saint Malachias saint Columbanus saint Columba saint Brandan with infinitt others Of Emperors Kinges and Princes who forsooke the world to become religious CHAPTER VII 1. ALthough our soules in the sight of God who made them are equall by nature yet he maketh choice rather of the poore then of the powerfull and riche of the humbliest and basest then of the proude and loftiest 1. Cor. 1. For as the Apostle saith there are not many noble nor wise accordinge to the fleshe for God maketh of the poore his scelected people to confound the rich the foolish of this world he prefers before the wise thereof he deposeth the mightest from their throane and exalteth the humble and meeke the more that a man is intangled with the worlde and allured by the vncertaine and deceitfull promisses and promotions thereof the greater difficultie hath he to forgoe it and
other places of great importance and after atchieuing many other great victories being wearie of the world resigned his Empire vnto his brother Ferdinando and his kingdomes and other states to his sonn Philipp the second and retired himselfe to a monasterie of saint Hieromes order in Stremadura in Spaine and ended the remainder of his daies there most happilie by whose blessed examples many noble men were conuerted vnto God by taking vppon them this religious vocation as Charles de Borgia Duke of Gandia who enioyed great and honorable offices vnder the said Emperor became a Iesuitt and was generall of that blessed order of the societie of Iesus and Anthony de Corduba the sonne of the Duke of Feria in Spaine a neere coussin to the Duke of Gandia Rodulphus of Aquauiua in Italie a Iesuitt who beinge alsoe sent to the east Indies accordinge to the institution of that order there with other fathers of his religion suffered Martirdome by the Barbarians 10. Amoungest these I may not omitt that worthie and blessed Duke Ioys of Fraunce who first takinge vpon him the habitt and most austere profession of a poore Capuchine frier was comaunded by the last troubles and garboiles of that kingdome to defend his countrie against the inuasion and excursioÌ„s of the hugonotts of Languedocâ—e which he perfourmed most worthily but the warres being ended he returned to his owne profession and religion againe who by his holie life incessant preaching edified and conuerted many dissolute persons perswaded them to despise the world and the occasions of their wooe and died three yeares past whose happie memorie wil liue eternallie I might alleadge many other worthie examples but because they are as yet liuinge I will omitt them for that wee are bid to praise men but not before their death and that accordinge to their merites Thus in our holy religion great personages haue humbled themselues to Christ his yoke as it is prophesied by Esay Omnis mons collis humiliabitur euerie mountaine and hilliocke shal be humbled which prophesie is perfourmed in great Monarques that submitted their scepter to the crosse of him that was crucified and represented in their liues the liuely image of his bitter passion Of Empresses Queenes and Princes who likewise forsooke the world to become religious CHAPTER VIII IN the first Rancke wee must place that worthie and blessed Emperesse Theodora who notwithstandinge shee was married vnto Theophilus the Emperor Anno 470. an heretique yet remained still a firme Catholique and he beinge dead shee restored sacred images and recalled backe againe holie people that were exiled and banished for theire religion Then sequestred herselfe from the incoÌ„berances of the gouernment of the Empire into a monasterie where her mother Trurina had serued God for many yeares whose blessed example the Empresse Augusta followed and being importuned by the state of the Empire came for a tyme out of the monasterie to appease some rebellion against her sonne which was raised by his tutors vnto whose custodie shee comitted him which beinge appeased shee returned to her monasterie againe this was in the East anno 190. 2. In the Weast alsoe Ricarda the wife of Carolus Crasus Emperor of the weast did the like who buildinge a monasterie in Alsaâ—ia bestowed the residue of her life therein Cunegundus Anno 1139. who being married to Henrie kinge of England and afterwardes chosen Emperor and being seperated from him for suspition of adulterie contracted a better marriadge with Iesus Christ Thrise happie was the other Cunegundus that was married to Henrie the first Emperor who euer kept her virginitie after whose death she spente the rest of her yeates in the Conuent of confugients and is of the church registred amoungest the Sainctes Agnes also the wife of the 3. Emperor who beinge dead shee resigned not only the Empire being at her disposition vntill her sonne should come to yeares but also the Duchie of Bauaria she beinge inheritrix thereof and went to Rome Anno 1157. where she tooke vppon her a reguler profession whose example Elizabeth the wife of Albert Emperor and Archduke of Austria imitated who beinge miserablie slaine contemned the world and liued religiouslie in a monasterie builded by her selfe all the daies of her life Anno 1290. whome her two daughters followed the one was married to the king of Hungary the other to the Earle of Ottigense and also her two Neeces the Queene of Poland with her daughter 3. Of Queenes also the number of them is not smale The first Queene was Thesia Queene of Italie the wife of Rachisines aboue mentioned for as her husband entred into a monasterie in Mount Cassine so she entred and went into another monasterie with her daughter Petruda In Fraunce Radegundus beinge married to kinge Clotarius against her will shee obtained license of him to consecrate her selfe to God in a monasterie at Poiters whose steeppes another Queene of Fraunce Adoera the wife of Chilper followed with her daughter Childerada Anno 650. Batilda which was married to Clodoueus kinge of FraÌ„ce being free from the yoke of weldocke by the death of her husbaÌ„d went to Callice where enrichinge the monasterie that was there with ample and opulent possessions she enioyed the familiar preseÌ„ce of a better spouse In Spaine wee haue examples of sundrie Queenes which were to longe to relate but I cannot omitt that worthie queene Nugnes who first became religious herselfe and then her husband Veremundus Neither must queene Tarasia passe vnmentioned who being espoused by her Brother Alphonsus kinge of Leon vnto Abdala kinge of Tolledo could neuer be perswaded to goe to bed with him and the barborous kinge beinge taken away by an vgly disease she married herselfe afterwardes to Christ in the monasterie of saint Pelagius Anno 1005. 4. England hath not beene inferior to any of her conterminat kingdomes in the feruent zeale that many Queenes had to this religious discipline As Alfreda which was fianced in marriage to the kinge of Northumberland who beinge slaine before the matrimonie was consumated together with her husbaÌ„d Iuas became religious I caÌ„not let passe that worthy example of Etheldrade who being married to two kinges kept her virgnitie vndefiled and afterwardes became religious What shall I say of her sister Seburga queene of Kente and of Alfreda queene of Northumberland who also became religious I may not also ouerslipp with silence Margarett the daughter of Bela kinge of Hungarie who being consecrated to God by the vowe of her pareÌ„tes imbraced the blessed order of saint Dominique and imploied her life in all religious exercise especiallie in seruing the sicke and diseased persons and refused the marriage of three kinges of Polonia Bohemia and Cicilia although the dispensatioÌ„ of the Pope in respect of her vowe was laboured for 5. Zanchia Queene of Hierusalem and Cicilia after that her husband Robert was dead entred the order of saint Frauncis at Naples who earnestlie requested that none should call her queene Agnes daughter to
ecclesiasticall persons and religious people of all others felt the greatest smarte some whereof I will particularize in the next Chapter Certaine cruell and bloodie factes comitted in Fraunce against the Catholicks by those that the vulgar sorie doe cal Hugonottes from the tyme that they stirred rebellion against the kinge Anno 1562. CHAPTER II. 1. WHen the cittie of Engolisme in Fraunce was besiedged of the hugonottes it was yelded into their handes vpon condition ratified with promises and oathes that it should be lawfull for the catholickes aswell ecclesiasticall as others to continue there without anny molestations or inquisition The heretiques neuerthelesse not respectinge the religious obseruation of a solemne oath entring the cittie gathered together all the selected catholiques and cast them in to prison amoungest whome was Michaell Grellett of saint Francis order and guardian of the monasterie of saint Frauncis in that cittie who the next daie after the cittie was yealded was hanged vpon a tree by the cittie wall in presence of Iaspar Calligne then Admirall of Fraunce and generall of those rebells which death he suffred most constantlie and prophesied of the said Admiralls ruyne and who when he was cast from the rope al that wicked crue cried out God prosper our Gospell 2. Iohn Virolea of that order and reader to that monasterie after that his preuie members were cutt off was also murthered by them Iohn Aurell also of that order a maâ— 80. yeares of age his head beinge cutt with a twibill was cast into a priuie Peter Bonnen doctor of diuinitie after eight mounthes imprisonment was hanged at the wall of the cittie In the house of one of the Cittizens of that cittie of Engolisme they shutt vpp 30. catholiques which they cruelly put to death by diuers kindes of tormentes They deuided them by couples whom they soe chained and lincked together that sufferinge noe food to be giuen vnto them they were compelled to eate one another and soe with extreame languor they perished with hunger Some of them were diuided and out asuÌ„der in two partes by mighty ropes which were thruste through their bodies Some of them also were tied vnto postes and fire put to their backes by which they were tormented more by the torment of a prolix death then by the agonie of a violent flame 3. The hugonitt garrison that kept the cittie of Vnstorne though they were diuers times courteouslie entertayned of a most noble woman called the ladie of Marendatt yet they tooke her within her owne house and tyed her to hott glowinge gaddes of Iron and leauinge her in that torment they departed withall the spoile of the house with them The chiefe Iudge of the cittie of Engolisme after they had cut away his priuie members was hanged at his owne house They tooke a vertuous priest also called Lodouicke Fiard of a village neere Engolisme a verie vertuous man and of an exemplar life by the testimonie of all men whome they compelled to hould his handes in a cauldron full of hoat scaulinge oyle vntill the flesh was consumed and nothinge lefte but the bare bones and cast the burninge oyle into his mouth and soe shott him with bullets and killed him They tooke alsoe another priest called Colinus Ginlebantius the vicare of S. Auzann and when they had cutt off his priuie members they cast him afterwardes into a sisterne full of burninge hoat oyle where he ended his life They killed alsoe two other priests the one was of the parrish of Riniers who after they had cut out his tounge then they murthered him the other master Iohn Bachelon his foote beinge burned by a hoat burninge Iron they strangled him 4. Maister Simon Sicott viccar of saint Hillarie of Montierind beinge a man of 60. yeares of age and replenished withall vertues was betrayed by a hugonot whome he â—upposed to be verie faithfull vnto him and was brought captiue into Engolisme but his life and libertie was restored vnto him for a great some of monny that his friâ—des did procure for his ransome yet departinge from the cittie he was pursued his tonge was cut off and his eies were pulled out of his heade Two other priests were hanged by one of their heeles with the other hee le free and their heades downwardes one of them was left in that miserable torment and the other was kild outright Another priest called maister Peter of the parrish of ReulineÌ„d was burried quicke Maister Arnold Durande and viccar of Fleacen was cast in the riuer being of 80. yeares of age A Franciscan Friar of that age alsoe was cast headlonge from the walles of the cittie Maister Octauianus Ronier viccar of S. Cybard after sundrie tormentes was fastened to a tree and soe shott to death Maister Frauncis Robaleon in the parrish of Foncobrune viccar was tyed vnto a yoke of Oxen that drewe a cart and after manny strâ—pes and terrible torments gaue vpp the ghoast so that in the diocesse or Engolisme in lesse then in two yeares space 120. did there suffer martyrdome priests noblemen gentlemen and others 5. In the village called Floran a little distant from S. Monehond they tooke a priest whose priuie members beinge cutt off by the Surgean of Bethan he bragged that he was the 17 priest that he had murthered after that manner and was afterwardes scourged vnto death In the cittie of Hande in the diocesse of Carnutensis they caused a poore priest to say masse only to scorne that blessed sacrifice which Christ instituted for the quicke and the dead and at the eleuation they snatched awaie the sacred hoast which they stabbed with their daggers and then murthered the poore priest In a certaine Hamlett 7. miles distant from OrliaÌ„s called Patt they tooke 25. catholiques who fled vnto the church which they burned by puttinge fire to the doores thereof they carried with them many priests bounde at their horse railes After spoiling of the church of Clerins they burned the reliques and bones of the kinge of Fraunce called Lodouick the 11. as also the bones of the kinge of Nauar somtimes their owne generall 6. Att saint Mucarie in Gasconie they cutt open the bellies of many priests and made a deuise to draw out their bowells in rhis cittie they buried many priests quick In the cittie of Ancina they tooke an ould prieste whose preuie members after they had cutt off they roasted them and caused him to eat them In the cittie of Vasett in Gasconie when Frauncis Cassius was Lewetenant vnder the king of Nauare two souldiers of that garrison rauished a widdowe and theÌ„ put gun ponder into her priuie partes and gaue fire to the powlder and soe her bellie burst her bowells came foorth The Lord of saint Columba the gouernor Go has and a great number of nobilitie being besâ—edged by the Earle Mount Gomerie yelded themselues vnto him vpon certaine condicions yet neuerthelesse they were kept in prison 9. mounthes and paid their ransome and being inuited to supper by the said Earle
redeemed with a submission paimeÌ„t of a hundreth thowsand pounds for that they acknowledged Cardinall Campeignes and Cardinall Wolsey as legats from Rome notwitstanding that the king himselfe by his Ambassadors procured their coming In the 24. yeeres of his raigne also he prohibited all appeales in causes ecclesiasticall reducing all spirituall authoritie of determining the same to the English Cleargie He forbid all license or dispensations and faculties from the church of Rome and seemed to establish them in Thomas Cranmer Archbishopp of Canterburie that he should grant the same to the king againe the 26. of his raigne Other his bloody factes and furious behauiour yow may well perceaue by the Catalogue following A Catalogue of those that suffred death as well vnder king Henry as Queene Ellzabeth king Iames from the yeare of our Lord 1535. 27. of king Henryes raigne vnto the yeere 1618. IN the first rancke of these blessed martyrs I ought not to forgett that blessed martyr S. Thomas of Canterburie alias Becket who for defending the immunities of the Church was murthered in king Henry the 2. his raigne now againe was by king Henrie the 8. by act of parleament attainted of high treason his ashes and holy bones and reliques were burned and of all churches dedicated to God in his honor it was decreed by parleament that they should not be named after him any more to which purpose comissioners were appointed in all places of England and Ireland and in the towne of Rathode in Meath the church wherof is dedicated to God in S. Thomas his honor the parishioners being commaunded to name their church after saint Peter they answered that the king may aswell by parleament proclaime saint Peter a traitor as saint Thomas and to preuent that they nominated their church after the blessed Trinity Vnder King Henry the VIII Anno Christi 1535. Henrici 8. anno 27. These were put to death at Tyburne the 29. of Aprill for denying the Kings Supremacy IOhn Houghton Prior of the Carthusianus at London Nic. SaÌ„d lib. 1. de Schism Ang. pag. 128. 129. 130. Augustine Webster Prior of the Carthusians at Exham Robert Laurence Prior of the Carthusians at Beuall Richard Reynolds Mounke of S. Brigitts order of Syon Iohn Hayle Priest Vicar of Thistleworth Charter house Monkes of London suffered at Tyburne 18. Iune Humfrey Mildemore William Exmew Sebastian Newdigate Carthusians at Yorke 11. May. Iohn Rochester Iames Warnet Charter house Mounkes died in prison in Iune Iuly Richard Bere Thomas Greene Iohn Dauis Thomas Iohson William Greenwod Thomas Scriuan Robert Salt Walter Persons Thomas Reading William Horne Carterhouse Monke 4. Aug. Iohn Fisher Card. of S. Vitalis Ric. Hal. in eius vita Staples de tribus Thom. Bishopp of Rochester at Tower-Hill 22. Iune Syr Thomas More Knight at the Tower-hill 6. Iuly Anno Christi 1536. Henr. 8. 28. Iohn Pasley Abbot of Whalley at Lancaster 10. March Sand. ibi l 1. pag. 176. 177. Iohn Castegate Monke at Lancaster 10. March William Haddocke Monke at Whaley 13. March N. N. Abbot of Sauley at Lancaster in March N. Ast be Monke of Geruaux at Lancaster in March Robert Hobbes Abbot of Woborne togeather with the Prior of the same Monasterie and a. Priest suffered at Woborne in Bedfordshire in March Doctor Maccarell with 4. other Priests at Tyburne 29. March William Thrust Abbot of Fontaines at Tyburne in Iune Adam Sodbury Abbot of Geruaux at Tyburne in Iune William Would Prior of Birlington at Tyburne in Iune N. N. Abbot of Riuers at Tyburne in Iune Anno 1537. Henr. 29. Antony Brorby of the Order of S. Francis Sand. ibi pag. 183. Boucher de pass Fratr Fransc pag. 8. 13. 17. strangled with his owne girdle at London 19. Iuly Thomas Cort Franciscan famished to death in prison 27. Iuly Thomas Belcham of the same Order died in Newgate 3. August Anno 1538. Henr. 30. Iohn Forest Frier obseruant Boucher ibid. pag. 26. Sand. ibid. Confessour to queene Katherine in Smithfield 23. May. Iohn Stone an Augustine friar at Canterbury this yeare Two and thirty Religious men of the Order of S. Francis being cast into prison for denying the K. Supremacy died there through cold steÌ„ch and famine in Aug. Sept. and October Sand. l. 1. pag 973. N. Croft Priest at Tyburne N. Collins Priest at Tyburne N. Holland Layman at Tyburne Anno 1539. Henr. 31. Knights of S. Iohns of Ierusalem at Towerhill 8. Iul. Sand. pa. 181. 194. 197. Adrian Fortescue Thomas Dingley Griffith Clarke Priest At S. Thomas Wateringes 8. N. Mayre Monke At S. Thomas Wateringes 8. Iohn Tauers Doctor of diunity 30. Iulij Iohn Harris Priest 30. Iulij Priests at Reading 14. Nouemb. Iohn Rugge William Onion Hugh Faringdon Abbot of Rehding at Rehding 22. Nouem Richard Whiting Abbot of GlasteÌ„bury at Glastend 22. Nouem Monks of GlasteÌ„bury at Glastend Iohn Thorne 22. Nouem Roger Iames Monks of GlasteÌ„bury 22. Nouem Iohn Beck Abbot of Colchester at Colchester 1. Decemb. Anno 1540. Henr. 32. Priests at Galais 10. April Sand. ibi pag. 216. 217. William Peterson Wiliam Richardson Priestes in Smithfield 30. Iuly Thomas Abell Edward Powell Rich. Fetherstone LaureÌ„câ— Cocke Prior of Dancaster At Tyburne 4. August Williame Horne Monke At Tyburne 4. August Edmund Bromelie Priest At Tyburne 4. August Giles Horne Gentleman At Tyburne 4. August Clement Philpot Gentleman At Tyburne 4. August Darby Genninges Layman At Tyburne 4. August Robert Bird Layman At Tyburne 4. August Anno 1541. Henr. 33. Dauid Genson Knight of the Rhodes 1. Iuly Sand. pag. 180. Anno 1543. Henr. 35. German Gardener Priest at Tyburne 7. March Sand. pag. 227. Iohn Lâ—arke Priest at Tyburne 7. March Iohn Ireland Priest at Tyburne 7. March Thomas Ashbey Layman at Tyburne 7. March Iohn Risby at Tyburne 7. March Thomas Rike at Tyburne 7. March Vnder Queene Elizabeth Anno 1570. Elizabethae 12. Iohn Felton Gentleman Nicol. Sander l. 7. de visib Monarc pag. 734. 736. in S. Paules Church-yard 8. August Anno 1571. Elizabeth 13. Iohn Story Doctor of the Canon-law at Tyburne 1. Iune Anno 1573. Elizabeth 15. Thomas Woodhouse Priest Concert Eccles Aug. at Tyburne 19. Iune Anno 1577. Elizabeth 19. Concert Eccles Aug. Cuthbert Mayne the first Priest of the Seminaries at Launston in Cornwall 29. Nou. Anno 1578. Elizab. 20. Concert ibid. Iohn Nelson Priest at Tyburne 3. February Thomas Sherwood Gentleman 7. Febr. Anno 1581. Elizab. 23. Concert Eccles Aug. Sand. l. 3. de schism Angl. Euerard Hanse Priest at Tyburne 31. Iuly Edmund Campian Priest of the Societie of Iesus at Tyburne 1. Dec. Alexander Briant Priest of the same Society of Iesus at Tyburne 1. Dec. Raphe Sherwyn Priest at Tyburne 1. Dec. Anno 1582. Elizab. 24. Iohn Payne Priest at Chelemsford in Essex 2. April Concert Eccles Angl. Sand. vbi supra Thomas Ford Priest at Tyburne 28. May. Iohn Shert
preuaile further and although as S. Ciprian saith heretiques and scismatiques in the beginning like a raginge and furious tempest doe swallowe and consume all thinges yet they can not haue great encrease for by their owne emulation they will faile And S. Augustine vppon the psalme Psal 57. Ad nihilum deuenient they shal be brought to nothinge like a swifte streame saith Non vos terreant fratres c. Let not certaine violent streames terrifie you which for a time with violent irruptions doe thunder for presentlie they shall vanish and shall not endure longe many heresies are dead although they ran ouer the banckes yet now scarce is there any memorie of them 4. Theodoretus doth write that there were 76. sorte of heresies sprounge vpp vnto his time Theodoretus lib. de haereticis sabulis and in his 3. booke of that worcke he saith that all were extinguished saâ—ing a fewe S. Augustine doth recken 88. heresies of which he writing vppon the 57. psalme saith that most of them were perished Vnto Luthers time there were 100. sectes of heresies and all of them are nowe extinguished except a fewe Nestorians in the easte and som other few Hussits in Bohemia Was there euer any heresie in the world soe great aswell for the multitude of Bishopps and doctors Kinges Princes and Emperors as that of the Arrians as alsoe for the continuance of time remaining for the space of 200. yeares and vpward and nowe what is become of it Aboute 200. yeares agone the heresie of Albigens had more people to defend it in Fraunce then the Caluinistes haue at this daie as may be gathered by Paulus Emilius Emilius li. 5. de rebus Gallor and nowe there is noe memory thereof The heresie of Luther began in the yeare of our Lord 1525. Then Zuinglius gott vppe and within two yeares after the Anabaptists disturbed Lutheranisme and allured the moste parte of that secte to imbrace theirs After the Zuinglians came Caluine which besides fewe townes in Suiserlande caused all the Zuinglians to followe and embrace his owne doctrine Caluinistes themselues beinge dissolued into Libertines in Fraunce into Puritantes in England into Trinitaries in Pollande into Samosettes in Transiluania But the Catholique Church continued allwayes notwithstandinge all the world firste the Iewes afterwardes the Pagans and last of all heretiques resisted and persecuted her by whose persecution shee did euer florish and increase 4. Note 5. The 4. note is the largnes and amplitude of the catholique church by the conuersion of the gentiles for the catholique church ought not onlie to comprehend all times but also all places nations and all kinde of people and soe saint Vincentius Lyrinensis in his comentarie saith that they be catholiques which houlde that doctrine which hath bene allwaies in all places and which was embraced of all and soe the prophett said in the persoÌ„ of Christe Dabo tibigentes c. In Psal 2 Psal 7â— Aug. lib. de vnitate Ecel c. 6. Bedac 6. Canticorum I will giue nations vnto thee for thine inheritance and the limittes of the earth for they possession he shall rule from sea to sea For the vnderstandinge of which marcke wee must consider out of saint Angustine and saint Beade that the church was to be catholique and not to exclude any time or any kinde of people by which it is distinguished from the sinagoge which was a perticular church and not Catholique was limited vnto a certaine tyme that is to say to the cominge of the Messias as also vnto a certaine place which was the temple of Hierusalem out of which there could not be offered any sacrifice and vnto a certaine familie which were the children of Iacob Also wee must consider out of the same saint Augustine Aug. Epi. 80. ad HessichiuÌ„ that for the church to be catholique it is not expedient that it should be in all men of the world but it is sufficient it should be made knowen in all Prouinces and that it should fructifie in them so that there be in all kingdomes some Catholiques which shall be brought to passe before the second comminge of Christe neither is it requisitt Matt. 24. that this be done at one tyme for it is sufficient it be done successiuelie 6. It is likewise knowen that the Catholique Romaine church hath gayned the whole world for it did fructifie in euerie place thereof in the time of the Apostles Coloss 1. Iren. li. 1. c. 3. Tertull lib. cont Iudeos c. 3. Cypr. li. de vnitate eccl Atha lib. ac humanitate Christi Chriso Hier. in c. Matt. 24. Aug. epi. 80. ad Hesichium as saint Paule saith In the time of S. Ireneus it was also spred throughout euerie knowen prouince The same doe Tertulian saint Cyprian and Athanasius witnesse that this churche was made knowen in their owne time in euerie place Also saint Chrisostome saint Aug. saint Hierom Theodoretus Leo the greate doe declare the same In the time of saint Gregorie the great the catholique Romaine church was imbraced in all the worlde Grego epistola ad episcopos Orientis Affricae Hispaniae Galliae Angliae Ciciliae The same Beda doth declare in cap. 6. Cantic and saint Bernard disputinge before Roger king of Cicilia Theod. li. de legib Leo magnus ser 1. de Sanctis Petro Paulo Prosper lib. de ingratis said that the easte and the weaste obeied the Bishopp of Rome at this verie daye And saint Prosper saith Sedes Romana Petri c. Rome the seate of Peter in respect of pastorall honnor is become the head of the worlde whatsoeuer it possesseth not by the sword it houldeth by religion The sectes of Mahomett with the heresies of Nestorians and Ethiches which as yet be in the easte neuer came vnto the weaste The secte of Luther or Caluine neuer infected Asia Affricke Aegipte or Greece noe countrie was euer conuerted by them for they labour not to conuerte Ethnickes but to corrupte and subuerte catholiques and as Tertulian said of the heretiques in his time Cum hoc sit negotium illis non Ethnicos conuertendi sed nostros euertendi Their drifte is not to conuerte Ethnicks Tertul. li. de praescriptionib but to peruerte ours for heresie is nothinge els then a manifeste corruption of the Catholique doctrine and a reuolte or defection from the former religion of Christians 7. The 5. note is the succession of Bishoppes in the Romaine church deriued from the Apostles vnto our times and soe all auncient doctors haue reckoned vp this succession as an irrefragable argument to shewe the true churche Irene li. 3. cap. 3. Ireneus did recken the Romaine Bishoppes from saint Peter vnto Eleutherius who was Pope in his time He said by this succession all heretiques were confounded Irene li. 3. cap. 3. Tertul. de praescript Aug. epi. 67. Optat. l. 2. cont Parmen cap. 4 S. Ambrose did recken his Apostolique succession
from saint Peter to saint Damalus saint Cyprian from saint Peter to Cornelius saint Bernard from saint Peter to Eugenius saint August from saint Peter vnto Anastatius who was Pope in his time lib. contra epistolam fundamenti cap. â— Tenet me in Ecclesia c. The successioÌ„ of priestes from saint Peter the Apostle vnto whome Christe comended the feedinge of his sheepe vnto this present Bishop holdes me in the church the same alsoe doth saint Hierom proue For wee must note that such are true Bishopps in the churche who descende from the Apostles aswell by succession as by ordination but the sectes of Lutherans and Caluinistes haue neither succession from any lawfull Bishopps or lawfull ordination therfore they haue not succeeded in any Apostolique order or succession And for this cause as saint Cyprian said Nouatianus is not in the church Cyp. lib. â— epist 6. ad magnum nor oughte to be called a Bishoppe who despisinge apostolique tradition succeded noe Bishoppe and himselfe tooke that order vppon himselfe 8. The 6. 6. Note note is the vniuersall consent of the Catholique church in euerie point of doctrine of faith as it is said in the Actes Muâ—titudo credentium erat cor vnum anima â—na and contrariwise the errors alterations and dissentions of these sectes in euerie article of their faith as you may see in the first Chapters and 9. Lib. 9. c. 1. Lib. 2 c. 1. bookeâ— also in the 2. booke cap. 1. 7. Note 9. The 7. note is the sanctifie of this Catholique doctrine for the Catholique church is holie in her doctrine and profession as the councell of Constantinople saith which profession containes noe falshoode touchinge faith nor any iniustice touchinge good manners but these sectaries hould soe many absurdities against faith good manners The 9. book caâ— Aug. lib. 2. de ciuitate Dei as in the 1. li. Chapter 9. you may reade But the Catholique church containes noe error absurditie or turpitude nor doth it teach any thing against reason although it teacheth many things aboue reason and therfore saint Augustine saith Nihil in Christianis ecclesijs turpe flagitiosum there is nothinge in Christian churches that is either filthie or obhominable either wheÌ„ godes precepts be insinuated or miracles declared or giftes praised or benefitts asked 8. Note 10. The 8. note is the efficacie of the catholique doctrine in conuertinge the whole worlde vnto the standert of Christe and that by poore weake and sillle persons without armour or munition withoute feare of tormente or punishment only by praiers fastinge charitable woorks miracles and all good examples of hollines of life By these meanes all nations were conuerted to the catholique church from impietie and all wickednes vnto pietie and religion from beastlie pleasures vnto angelicall coÌ„tinency from the fleshe to the spirite from beinge loâ—ers of the worlde to despise contemne and forsake the same and to followe Christ their spouse But these sectaries subuerted many nations not by sounde doctrine or good examples of life but by terror and feare they caused many to forsake Christe and followe the worlde I am sure these holie Saincts that conuerted the world neuer drewe foorth any sworde when they preached I am sure when Sainct Vincent conuerted soe many when saint Aug. conuerted Englande to the faith beinge sent by saint Greg. or when saint Killian an Irishe saincte conuerted the Francks beinge sent from Conon Pope or when saint Patricke conuerted Ireland beinge sent by saint Celestine Pope they neuer killed or murthered burned or spoiled nor made the subiectes to reuolte against their princes or the princes to make tirannicall lawes against their subiects But Caluine and Luther did sowe their pestilent heresie by burninge and spoilinge kingdomes robbinge and ransakinge cittâ—es killinge and murtheringe manny millions of people castinge downe and razinge to the earth manny churches and monasteries rauishinge and deflouringe many Nunnes and Virgins and by bringinge euerie kingdome where the same was nourished to a pittifull confusion 9. Note 11. The 9. note is the hollines and sanctitie of life of such as founded our religion for the holie Patriarches Apostles Doctors Pastors and such as conuerted any countrie to the faith of Christ were mirrours and spectacles of all sanctitie and religion as saint August wittnesseth of the Mouncks of his tyme. Isti sunt Episcopi pastores docti graues sancti Aug. lib. demorib Eccl. c. 31. lib. 2. in Iulian. c. these were learned Bishopps and graue wise and holly pastors most earnest defenders of the trueth by whose planting settinge wateringe and buildinge the holy catholique church did increase but the sectaries of these times as in their doctrine they were most irreligious soe in their liues and manners moste wicked and abhominable In responsione ad libr. quem inscripsâ—rat Lutherus contra Zuing disputatione habita lipsie contra Eck. Luther in postilla super euaÌ„ super euaÌ„ Dominic Aduentus as the protestant authors themselues doe auerre The ministers of Tigur doe write that Luther sought nothing but his owne priuate gaine that he was insolent and stubborne and Luther himselfe confessed that his pretence was not for the loue of God In an other place he said that such as followed this newe gospell were farr woorse then when they were Papists more couetous and more giuen to reuenge Smidelinus in Coment 4. super caput 21. lucae said Lutherans doe peruerte all thinges that they turned fastinge into feastinge surfeâ—inge prayers into swearinge and blasphemies adding that Christe is not soe much blasphemed of the verie Turcks Erasmus also saith thaâ— this gospell neuer reformed any vice in these newe gospellers none that was an epiâ—ure became sober by it norâ— none that was cruell became meeke or gentle by it 12. The like censure the ministers of Madelâ—urge doe giue of them saying Madebur Centuria 11. cap. 11 Cen. 10. When these people were Papistes they were religiouslie addicted they were giuen to much praâ—ers deuotion and sanctifienge the saboâ—th daie they shewed great reuerence towardes churchmen parents were carefull in the education of their childrenn they were liberall and mercifull towardes the poore and there was great obedience in the subiectes The same Caluine wittnesseth Calu. inst lib. 4. cap. 10. scanâ— pag. 118. and in bis booke of scandalls he saith when soe many thousandes doe pretend the gosâ—pell fewe of them euer were refourmed of their wicked liues and hauinge lett the raynes loose to all wickednes Musc in cap. de decalogo de ministris verbis Luth. tâ— 5. Erasm ad fratres inferiores Germanicae they are not woorthy they should become Papists Musculus doth confirme the same Luther the first founder of this vnfortunate gospell said that such as followed the same were odibile genus hominum A hatefull kind of people and althoughe they speake of the gospel in their woorcks they are
very diuills Erasmus said that such as he knewe to be vertuousâ— innocent without deceite or craft when they were papists becoming gospellers were most wicked craftie deceitfull and of viperous behauiour If all these gospellers deliuered this censure of protestant religion God almightie soe disposinge the enemies of trueth to declare the trueth how much oughte Catholiques to confirme the same for as all the heretiques that euer were at anny time are by them in heresie soe all the wickednes and vices of all the wicked damnable people that euer were dispersed throughoute all the world at any tyme are also by them and in them linked and vnited together And Caluine himselfe declared the same when he said that these gospellers which had made shippwracke of their conscieÌ„ce Calu. de scanda pag. 128 haue also made shippwrack of their faith 10. Note 13. The 10. note or marcke is the glory of miracles miracles are verie necessarie for the confirmation of anny newe faith Exodus 4. or for to make any extraordinarie mission allowable for it is written in Exodus when Moises was sent from God vnto the people he said they will not beleue me nor heare my aduice and God did not answere him that whether they will or nill they should beleue him but to the intent they should beleue him he gaue him power to woorcke miracles Matt. 10. vt credant quod apparuerit tibi Deus that they may beleeue that God appeared vnto thee In the newe testament also it was said vnto the Apostles heale the sicke reuiâ—e the dead cleanse the lepers cast foorth diuills and in saint Iohn Christe said Iohn 15. if he had not wrought greater woorks then anny other the Iewes had not sinned in not beleeuinge in him This is also declared in the last of saint Marcke where our Lord is said to confirme the preachinge of the Apostles by signes and tokens that did follow S. Augustine yea Melancton himselfe said Hebr. 2. Aug. lib. 22. de ciuitate Dei cap. 8. Melancth cap. 3. Matth. that miracles were necessarie for the confirmation of the faith of any newe doctors or newe doctrine for trewe miracles cannot be wrought but by the power of God for miracles doe exceede the power and force of all creatures 14. For this cause Luther sought to delude the people by false miracles for goinge about to dispossesse a maide that was possessed of a deuill he coulde not doe it but was in danger to be slaine himselfe of the deuill as Staphilus saith Staphilus absoluta responsione Cochleus in actis Lutheri who was present at that that time Also the said Luther as Iohn Cochleus writeth went aboute to restore to life one that was drowned but could not doe it and beinge frustrated of his purpose none coulde abide to be present through the filthie stinche that was in the place An. 1523. copus l 6. dialogor Also Allanus Cope setteth downe the historie of one Mathewe in the borders of Hungarie who beinge perswaded by a certaine minister to faine himselfe dead and that as it were he should be raised vpp by him in conclusion was found dead in deede The like fiction Caluine vsed who perswadinge one to faine himselfe dead to the intent he might make the people beleeue that he could worke a miracle vppon him but when he thoughte to bringe his fiction to passe the partie was found dead indeede 5. But here protestants say that S. Iohn Baptiste wrought noe miracles Hieron Bolse in vita Caluiniâ— 13. Wherto I aunswere that God wroughte wonderfull thinges aboue the capacitie of our naturall vnderstandinge by which his missioÌ„ should not be suspected the austeritie and sanctity of his behauiour and conuersation was a sufficient token that he was sent from God but the Catholique church did florishe with miracles in all ages First in the time of the Apostles Secondarillie in the time of M. Aurelius by the Christian souldiors that were in his army vide Tertull. Thirdlie wee haue the miracles Tertul. in lib. ad Scapulum in apolo cap. 5 Euseb l 5. hist. Oros l. 7. hist of Gregorie Thaumaturgus an S. Basil setts downe lib. de Spiritu Sancto cap. 29. and saint Gregorie Nissenus in his life Fourthlie wee haue the miracles of saint Anthonie saint Hillarie saint Martine saint Nicholas and others written by saint Athanasius saint Hierom and Sulpitius soe that in all ages of the church wee haue miracles Bernardus in vita cius saint Bernard wrote manny miracles of saint Malachias and this age we haue miracles of Francis Zauier prieste of the Societie of Iesus the Apostle of the easte Indies and of many others 16. The 11. marke is 11. Note the perfection of life that Catholique religion doth teach the dissolution and wanton behauiour that protestant religion tendes vnto The trew Christian religion ought to withdrawe and remooue our loue and affection from these vilâ—e base and transitorie thinges and to eleâ—ate and lifte vppe our hartes mindes and thoughtes to the consideration and contemplation of celestiall and heauenlie thinges to abstaine from the filthie exercise of wanton delightes and raginge concupiscence to set at naught all suche baites as prouokes the fleshe to rebell against the spiritt to despise and contemne all worldlie honors promotions and riches of this fraile life Also it â—oth teache perswade fastinges praiers almesdeeds wearinge of heare cloath austeritie of life and other afflictions of the corruptible and rebellious flesh by which the damnable allurements thereof should be restrained and extinguished Also it doth teach voluntarie pouertie perpetuall chastisie and perfecte obedience But the doctrine of the protestant saies that these exerciâ—es are but meere follies and that they be but humane traditions by which God is not pleased that all abstinence from fleshe is but superstition that vowes and votaries are but fained hollines that it is impossible to liue chaste or continente that euerie one ought to haue a wife and that it is as necessary for a man to haue a woman Lutherus de vita coniugali as meate or drincke 17. The true catholique religion teacheth that good woorcks are necessarie for our saluation the protestant saies that man deserues nothinge by any good woorcke he doth before God and the more badd woorcks yow doe the more yow are in godes fauour soe as it makes the professors of this doctrine to runn headlounge to all kinde of mischeefe takinge awaie all the meanes by which he should be reclaimed as the sacrament of pennance contrition and satisfaction which they say were not instituted of Christe but fained of the people with such like soe also they take away free will from man affirming god to be the only cause of the sinnes that wee comitt That none can keepe godes comaundemeÌ„ts and that wee are not bounde to keepe them Caluin 2. instit c. 7. Also the protestant religion takes from
vs all feare of God or of hell and soe giueth a scope to all mischeefe That the comaundements pertaines not to the christians That there is noe sinne but incredulitie and that all are deceaued if they thincke to be saued by good woorcks with many such vild and absurde doctrines which make a man careles of his saluation rechles of his behauior and nothinge willinge to doe anny good when neither he that doth them is not recompensed or rewarded or God offended or displeased by the saide doings For as by the catholique religion Christ reformed the wicked inclination of man gaue hoalsome precepts and councells to amend his desolute misdeamenor instituted also SacrameÌ„ts to cure all diseases of our soules and to purge our conscience from all filth of sinne now by these carnall and wicked doctrine all ragged conuersation and discomposed misbehauiour is reuiued and as Ouid saieth Iâ— quorum subiere locum fraudesque dolique Metamorphose Insidiaeque vis aâ—â—â— sceleratus habendi In place of simple dealinges and honestie Were brought into the world by heresie â—eceite couetousnes and leacherie 18. The 12. note is the perfecte rule that the Catholique church Io. 20. Luc. 10. Matt. 23. Matt. 19. Iacob 4. and Catholiqueâ— haue to direct them in their faith for the church of Christe hath the holy ghoaste to instruct her in all trueth and to guide her from all errors Iohn 14.16 and wee Catholiques beleeuinge the church as wee are taughte in the Creede when wee saye I beleeue in the holy Catholique church obeyinge her in all thinges as wee be comaunded by our Sauiour wee cannot be deceaued by her nor is it possible we can offend God in submittinge our selues to her doctrine Matt. 18.3 Reg. 4. Actor 15 beinge comaunded by God to hearcken to her and as Rebeca vnder tooke for Iacob to rid him of his fathers malediction if he should followe her aduise soe the Catholique church which Rebecca figured shall deliuer vs from the enormitie of godes malediction if wee shall obey her But the protestants haue noe rule of their faith for they doe not beleeue the churche neither the traditions and generall councells thereof neither the auncient holye doctors of the same The onlie rule they as themselues saie is the scripture But this is noe certaine rule for that wee are bounde to beleeue manny thinges which be not in the scripture Matt. 13. Hebr. 13. yea that which the scripture doth teach the contrarie as the obseruation of the saboath daye and thinges strangled Againe in many places the holy scripture doth wante explication of manny thinges 2. Petr. 3. for saint Peter saith that the epistles of saint Paule are verie hard to be vnderstoode which the vnlearned and vnstable depraue as alsoe the reste of the scriptures to their owne perdition Alsoe all heretiques doe alleadge the scriptures for themselues as saint Augustine sayes Aug. li. 1. de Trin. Hier. aduersus Lucifer for as saint Hierom saith the scripture doth not consiste in readinge but in the sense and vnderstandinge thereof and as for the vnderstandinge and sence of the same there may be a thowsand controuersies as for the trewe sense of these woordes Hoc est corpus meum this is my bodie I am sure Luther and Caluine are against one another touchinge the sense a and meaninge of those woords Therfore S. Augustine saith he would not beleeue the ghospell had he not bene moued therunto by the auctoritie of the churche 19. Soe as these protestants forsakinge the church they haue noe rule of their faith as may appeare by the deadly contention and debate which is daily betwixt them as betwixt Lutherans Caluinists and Anabaptistes for they charge on an other with heresies soe as each of these sectes is diuided into manny sectes for there are 13. sects of Lutherans differinge in opinions one from the other Also amoungest the Caluinists there are many as the world can tell for some of them would haue the kinge to be supreame head of the church others doe repine against it as the puritans doe The Anabaptistes are diuided vnto 14. sects and eche of them haue seuerall and contrarie opinions touchinge the principall pointes of their faith how can two lawiers pleadinge one against the other and ech of them alleadginge lawe for himselfe determine the righte of the cause and the sincere meaninge of the lawe without there were some iudge vnto whome they should referr the controuersie to be decided and debated And because these sectaries will haue noe other iudge but the scripture ech one alleadginge and interpretinge the sense thereof accordinge to his priuate opinion and corrupt affection their controuersie can neuer be decided nor their faith can neuer be setled or made certaine 20. The 13. note is the lawfull authoritie and mission of catholique pastors and preachers whereof the Protestants are wholie destitute no heretique being euer able to shew his next predecessor For as the holie doctors affirme There is no accesse to God but by Iesus Christ No accesse to Iesus Christ but by the church No accesse to the church but by the Sacraments No accesse to the Sacraments but by a Priest None can be a Priest vnles he be ordained by a Bishopp Neuer was there lawfull Bishopp ordained out of the catholique roman church Wherfore as saint Ierom said vnto his aduersarie you are out of the communion of the church of Iesus Christ because you haue not a priest of the order of the Mediator This marke of the vocation and perpetuall succession of pastors in the church of Christ hath euer ben most terrible vnto all heretiques for euen as Baptisme is the only doore to enter into all other Sacraments a Sacrament not reiterable and whose character is indellible euen so this Sacrament of holie Orders and of entring into steward-ship ouer the flock of Iesus Christ was ordayned by our Sauiour as necessarie for distinguishing and discerning such as be vsurpers and robbers from true and lawfull pastors then the other of Baptisme to knowe and discerne sheepe from Wolues and Christs flock from the troupes of infidels 21. This argument doth so gaule and pinche the Protestants that they are forced to fetch all the authoritie they haue for their vocation only from the temporall prince alledging the wordes of saint Paul that all authoritie is from God then saint Matth. that wee must giue vnto Cesar that which is Cesars then saint Peter that wee should be subiect to euerie humaine creature for godes sake all which places aswell the puritantes as the Catholiques doe interprete and vnderstand of temporall authoritie only for gouerning the common weaâ—th and not of spirituall direction and instruction of our soules in articles of our faith and saluation for that all Princes and kinges were then and 300. yeares after Christs passion infidels and especially the Romaine Emperor of whome this was principally intended Otherwise saint Peter and the Apostles who were
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
The 3. was of Traian in whose time 3. holly Bishoppes suffred vid. Saint Clement the disciple of saint Peter saint Ignatius disciple to saint Iohn the Euangelist and saint Polycarpe The 4. was of Antoninus Verus The 5. of Seuerus The 6. of Maximinus The 7. of Decius who did put saint Laurence to death The 8. of Valerian The 9. of Aurelian The 10. was the crwelest of Dioclesian of Maximinus These persecutions were before Constantius the great who was a Christian 3. Vnto these saint August added the persecution of Iulian the Apostata which was most pernitious for he depriued the Christians of offices and places in the common wealth as also of all their goodes and studies of learning Another was of Valens all these were Romane Emperors Another was of Sapor king of Persia who caused his people to adore the sunne wherin 16000. thousand suffred amoungest whome were many Bishoppes priests and many holly virgins dedicated to Christ Before all these saint August sets downe the first persecutioÌ„ of all which was of Iudea vnder Herod wherin the Apostle Saint Iames the greater suffred Wee doe nott speake here of the persecutions of the Vandals in Affricke or of other heretiques or infidels but only of the Romane Emperors whose persecution was nott only in one kingdome or prouince but in all places especially at Rome at Alexandria where S. Cathrin suffred at Antioch Nicomedia Cesarea of Capadocia Cesarea of Palestin in Ponto in Helesponto in Africa in Aegipt at Saragosa at Parris where saint Denys of Areopagita with his followers were putt to death at Syracusa where S. Lucia at Catanea where saint Agatha in Bithinia in Achaia at Smirna at Thebes and in all other places subiect to the Romans 4. Were all these persecuting princes lawfull heads of Christes church or some of them If some all should be for the one ought to haue asmuch authoritie in that head-shipp as the other if that stile or dignitie should rightly belong to the Emperiall scepter or should be annexed to the Royall authoritie as a power or iurisdiction comprised and comprehended within the maiestie of a regall dignitie as some protestants do hold Yf this be trew all these blessed martyrs wherof some of them were the blessed Apostles as saint Peter and saint Paule who suffred vnder Nero were damned is arrogant and dissobedient subiects for not conforming themselues to their princes wills and humors in causes ecclesiasticall and consequently none that was put to death by them was a holy martyr but an obstinat and wilfull subiect which is most foolish and absurd If yow say that a king to be head of the church ought to be a Christian as some other English protestants do say I aske of them who was head of the church the space of the first 300 yeers after Christ when all kings were infidels and persecutors thereof as I haue declared For either the church all that while was without a head or els some other that was not a king must be a iudge and haue this authoritie and supreame iurisdiction of the king therin and such ought to haue no les iurisdiction ouer the Christians in causes of their consciences and ecclesiasticall matters now then at that time 5. Nowe the Christians are no les nor no better then they were in that golden age of the primitiue church Epiph. heresi Optat. lib. 2. contra Parmen S. Aug. Epist ad generosum quae est 105. Hiero. Prosper in continuatione chronici Eusebij and consequentlie the same ecclesiasticall iurisdiction ought to continew still in the church of Christ which he builded setled and founded vppon saint Peter and his successors as vppon a firme Rocke whose foundation shall neuer faile against whome the gats of hell with all the plottes and pollicies of Sathan and the cunninge deuises and attempts of Matche-villian protestantes shall not preuaile And so in vaine they striue to build the same vppon any other fundation then that which was alreddy laid downe by Christ himselfe being the Corner and head stone of this foundation vppon saint Peter the Apostles and prophetts and their successors for euer I meane the Bishopps and priests vnto whome he committed the authoritie and regiment ouer his flocke to feed and defend them from the woulues to saue them from the violent excursions of infidels and heretiques vnto whome it is sad in the Actes or the Apostles Attendite vobis vniuerso gregâ— in quo c. Loocke well to your selues Act. 20. Matt. 10. Matt. vlt. Mar. vlt. Iohn 20. Iohn 21. and to the vniuersall flocke in which the holy ghost placed you Bishoppes and pastoures to gouerne and rule the church of God And as this church is the mysticall body of Christ and a spirituall Common wealth so it should be gouerned and managed by spirituall parsons and pastours that should haue spirituall orders and consequentlie ought to haue spirituall authoritie and iurisdiction ouer her rebellious and obstinat children to chastice their rebellions disobedience to correct their offences and to extend the rodd of discipline vppon them when they will nott obey her otherwise it should be a poore distressed common wealth when none hath power or iurisdiction therin to chastice the transgressor of her lawes and so all her subiects may with libertie and impunitie keepe or breake them 6. But no article or inunction of the protestant religion is of greater force amongest the protestants specially of England then that the king is supreame head of the church and that euery one whether he be a catholique or protestant must not only encur the imputation of high treason but also the pennalties and disgrace of traitoures that wilâ— not sweare solemly and publickly that he thinckes in his conscience this to be trew which is nothing els then to enthrall and enforce a catholique perhapps some proâ—estants to a damnable and wilfull preiury against his owne conscience that knoweth or at least thincketh the contrary Was not this new fundation and grownd of the English protestant church newly coyned the 26. yeer of king Henry 8. when the oath of supremacy was inuented by the instigation of his fatall and filthy passion of lust and concupiscence and by the industry and suggestion of certaine cogging mates as Thomas Cromwell and Robert Barnes an apostat frier the one beheaded the other I meane the frier burned rather of malice then of any conscience or honesty without which there can be no good religion not warranted by scripture but deuised in the court not by the best but by the worst quorum Deus venter est quorum finis interitus gloria in confusione c. not perswaded by reason but violentlie constrained not ordained for the edification of the church but for the destruction and confusion of innoceÌ„t christiaÌ„s not resolued of by the schooles and learned diuines but first determined by the king and enforced in the parleament against the definition of all former parleaments