least they should be subiect to the viewe of the people by which Origines did signifie that the misterie of the sacrifice ought to be hidden from the common people and vnworthie persons Lib Ecclesiae Hierarch and soe Dionys saith when our holly princes did institute publiquely the holly sacrifice they haue neuerthelesse deliuered the same in secret manner 9. Were not the Bethsamites punished for beholding the Arcke curiouslie was not Oza alsoe punished by death for touching it Was not Balthazer plaged for prophaninge the holly vessels and for drinckinge out of them were not the sheapeeds cast downe with a thonder bolte in the fields for singing the holly wordes of consecration as Innocentius the 3. doth reporte therfore he comaunded that those wordes should be very secretly vsed in the church Therfore S. Basill saith Bas ibid. that many thinges are deliuered vnto the churche which are not writtē least the custome of such thinges should breede contempte and soe speaking of Moyses he said that he would not suffer euerie thinge that was sacred to be common to all for he knewe accordinge to his wisdome that the thinges common to euerie bodie are not in that request as thinges that are secrette therfore of these misticall things the Apostle S. Paule comaunded Timothy 2. Timot. that he should comend thē to men of faith and sanctity which are fitt for the same Tert. lib 1 Theologia Soe Tertulian saith non nimium est de Deo loqui neque omnibus neque omnia sunt propalanda it becomes not all men to dispute or reason of God and diuine thinges for all thinges are not to be made publicke to all men neither in all places Ignorare pleraque inquit ille nequum quod non debeas noris quia quod deberis nosti for it better saith he to be ignorante in those thinges which you ought not to knowe because it is sufficient to knowe what you are bound to knowe Soe Hilarius sayes Habet non tam veniam quā praemium ignorare quod credas quia maximum fidei stipendium est sperare quae nescias you shall not onlie haue pardon but a reward to be ignorant of that you beleue for it is a greate meritt of faith to hope that which you knowe nor Soe Clemens Alexandrinus saith not such as are wise accordinge to the word but such as are wise before God haue the possession of their faith which is learned without learninge the written booke of it is true charitie which is the diuine decree pertaininge to the simple and humble of harte Yea seuenty the two interpreters which were chosen of the best that could be sound aswell for their learning and vertue as also for knowledge in the scripture chosen by Eleazer the high priest at the request of Ptolomeus Philadelfus king of Egipt inspired by the holy ghoast to translate the scriptures yet in the misterie of the blessed Trinitie and the coming of the Messias for that they were misteries most profound they placed but a little marke without any other exposition for that they durst not interprett them Whether a man ought not to praie either by himselfe or by another but in a languadge he vnderstandeth CHAPTER VI. 1. ORigines doth aunswere to this point saying Non parum ex hoc ipso◠vtilitatis animae conferri c. he teacheth although the woordes of the scriptures be obscure which wee heare yet they penetratinge and pearcinge our hartes and mindes doe receaue great consolation therby if wee may beleeue that amoungest the gentiles some verses which they pronounce at their charminge and inchauntinge be of that force and efficacie when they be whispered into mens eares which those people themselues that doe repeate or saie them are ignorant of them and at the only voice or sounde of them the serpentes are either lulled a sleepe or driuen out of their hoales and caues how much more ought wee to beleue that the words of the holie scriptures and the prayers of the catholique church should be of greater force and vertue though they be pronounced in any languadge then any charminge whatsoeuer And as our Sauiour saith of the children of the church that their Angells doe assist thē before godes throne they doe offer our prayers and whatsoeuer appellation or inuocation wee make they exibitte and prefer it before his diuine maiestie And althoughe wee doe not vnderstand Kyrie eleison c. yet the Angells vnderstand it and not onlie manie vertues are aboute vs but they alsoe doe lodge and dwell in vs as the prophett said Benedic anima mea Dominum c. Let my soule prayse God and alsoe all my interior partes prayse him vid. all that is within me which are the angelicall vertues vnto whome the care of our soules and bodies are committed whoe are the more delighted if wee pray or vtter any verse of the scriptures if wee speake with our tounge though the sense be without fruicte yet the spiritt doth pray 1. Cor. 14. and soe S. Paule saith it to be a kind of misterie that somtymes the spiritt which is within vs doth praye yet the sense hath noe fruicte and soe he said that the spirits doth praye which are the blessed Angells resident in vs and are made joyfull and refreshed by our prayers though wee doe not ourselues vnderstand them and not onlie the Angells but God the Father God the sonne and God the holy ghoast accordinge to S. Iohn ad eum veniemus apud eum mansionem faciemus wee will come vnto him and dwell with him thus farre Origines and much more touchinge this subiect which were to longe to repeate 2. Yf a man ought not to pray or not to heare any thinge in the Church which he doth not vnderstand you will take awaye from her the vse of the psalmes which none though neuer soe learned can attaine to the full vnderstandinge of them in any knowen tounge whatsoeuer yea our Lords prayer which wee call the Pater noster though it be translated in to euerie language how many shall you finde that cannot vnderstand the same For amoungest the common sorte one of an hundred cannot comprehende the litterall meaninge of it much lesse the true sense of these wordes Giue vs this day our daylie bread c. which few amoungest your cheyfest ministers can expound as also these other wordes Et ne inducas in tentationem and leade vs not into tentation Wherein not three amoungest you all will agree in one and the selfe same exposition Soe as if you will neuer haue any prayers in the Church but what you vnderstand you shall haue but fewe or none at all 3. Our deuotion therfore doth not consist in the vnderstāding but in the will if the wil be furnished with charitie it skilleth not whether the vnderstandinge be replenished with great science or much knowledge It is charitie saith S. Paule that doth edifie but an heretique can neuer edifie
respecte that kingdomes and nations are subiecte to conquestes and inuasion of strange nations which alwayes for the most parte bringe with them their languadge vtterly defacinge the languadge of the country conquered soe also in these countries there muste be alterations of trāslations of scriptures which cannot be done without great danger of the corruption thereof either in respect of the ignorance or malice of the trāslators especiallie if they be heretiques which neuer translated the scriptures trulie being carried away by their passsionat affection of their heresie And therfore S. Hierom founde great faulte Hier epist ad Paulinum that the scripture should be soe common and in contempte for saith he talkatiue ould women and doting ould men the cauelinge Sophiste all men doe presume to speake of scripture they rent the scriptures in peeces they teach it before they learne it When S. Basil heard the cheefe cooke of the Emperor in his presence to speake of scriptures he reprehended him sayinge Tuum est de pulmentis cogitare non dogmata diuina decoquere it is thy office to thincke vppon thy cooquerie not to play the Cooke in diuine misteries I am sure if these fathers were liuinge in this wicked age to see the Cobler the Tailor the Tapster speake and dispute of scriptures and alsoe to preach in the pulpitt they would sharplie reprehend them Whether we forbid the ignorante to pray in a languadge which they vnderstand CHAPTER V. 1. Cor 14. 1. THe heretiques obiect vnto vs the wordes of S. Paul saying he that speaketh with the tongue let him pray that he may interprete for if I pray with the tonge my spirite prayeth but my vnderstandinge is without fruite I answere that although it be not fruitfull for his vnderstandinge yet it is fruitefull for his deuotion for here is noe mention made of any other tonges but of such as men did speake in the primitiue churche by miracle as of spirituall collations and exhortations which the christians were wont to make to praise God and not of those lāguadges which were then common to all the world as Hebrewe greeke and latine in which the scriptures both olde and newe were written For it is a palpable and grosse deceit and cogginge of the heretiques to say that the vertue and efficacie or the Sacramentes and sacrifice oblations prayers and religion dependeth vppon the peoples vnderstandinge hearing or knowledge the principall operation and force therof and of the whole misterie of the Church consistinge especially in the verie vertue of the worcke and the publicke office of the priestes who are appointed by Christe to dispose the misteries to our saluation The infant innocente idiott and vnlearned takinge noe lesse fruite by baptisme and all other diuine offices then the learnedest clearcke yea more if they be more humble charitable deuoute and obedient and perhappes wee see more often the simple to be more deuoute and the learned more rechles and more colde for deuotion doth not consiste in the vnderstandinge vnles the will be well affected 2. S. Augustine said of the common people non intellgendi vluacitas sed credendi simplicitas tutissimum facit It is not quicknes of vnderstanding but simplicitie of beleefe that shall saue vs And in another place he saith Si propter solos eos Christus mortuus est sui certa intelligentia possunt quae ad fidem pertinent discernere penè frustra in Ecclesia laboranus If Christe had died onlie for such as can vnderstand well the misteries of our faith in vaine well should labour in godes church for God doth rather respect your simple beleefe then your deepe vnderstandinge the affection of the will concerning your faith then the hawtie knowledge of your loftie minde Charitas aedificat scientia inflat as the Apostle saith charitie doth fruictifie to edification when science serueth for the moste parte to ostentation soe as our Sauiour did speake vnto the common people in parables whose simplicitie and godly affection did proffitt more therby then the wordlie wisdome and proud knowledge of the arrogant and swellinge Scribes and Pharesies 3. Doe you thincke that the children of the Hebrewes did vnderstande when they cried in the Temple Osanna filio Dauid Or that our Sauiour was displeased therby for that they vnderstoode it not but the priests and scribes were much confounded therby saying Audis quid isti dicunt truly our Sauiour was not discontented at the prayses of those littles ones for then the prophesie was fulfilled ex ore infantium lactentium c. thou makest an instrument of the tender infante and suckinge babe to magnifie and praise thy name to the confusion and ouerthrowe of thine enemies seinge the ende of all the scriptures and of the lawe of God and man and of the science and knowledge thereof is true and perfecte charitie inflaminge and inkendlinge our hartes with the firie loue both of God and our neighbors flowinge and florishing abondantlie with all fruitfull exercises and worckes of mercie pietie and religion as the Apostle saith plenitudo legis est dilectio the fulnes of the lawe is charitie 4. The experience of the catholique flocke in agreeing and submittinge themselues to the seruice of the church in the vniuersall and common languadge thereof and of their great increase and charitie pietie deuotion religion therby as their shinning resplendent vertues of their godly conuersation and their externall worckes of mercie may wittnesse and confirme the same and the example of the contrarie practise in fewe yeares paste of these new euangelistes or pretended reformers as in disagreeing from the common vse and custome of the whole churche and reuoltinge from the obedience thereof auoucheth no lesse as also the smale or noe fruite at all that their vulgar and confused translations haue brought both vnto themselues and to their miserable and scabbed flocke which like giddy heades and itchinge braines were not contented nor setled therein but conceaued great loathsomnes thereof like the children of Israell who hauinge soe earnestlie sought vnto themselues a kinge yet when he did raigne ouer them nothinge was more toilsome vnto them Puritants cares nott for prayers soe as nothinge is more troublesom vnto your carnal appetites then any sett prayers or seruice in your vulgar translations which the puritantes doe protest to be collected out of the Popes portuis Masse Admonitio parleamenti and consequentlie verie distastfull vnto them Admonition parl pag. 45. and for this cause by the protestants of englande are censured as scismatickes Was euer their stinge more venemous or their bookes more exasperatinge or more vehement against the seruice of the church in the latine tounge then it i◠this day against the booke of comon prayer set forth in the englishe tonge and set seruice in your owne churches I haue reade the slanderous and bitinge booke of Thomas Cartwrithe oppugninge the same against doctor White-guifte Bishopp of Canterburie for defending it
not thincke that euer his doctrine was of God for in his disputation against Eckius he fell into such rage and furie that being admonished Hosius lib. 1. de heresi Zurius hist Anno 1519. forasmuch as the cause of God was handled he should not transgresse the boundes of modestie he answered that this matter as it was not begunne for godes sake soe it should not be ended for his sake for that truly not charitie but enuye and malice was the motiue and cause of Luthers doctrine against the Pope and Churche of Christ The malediction of Luther Theod. co 4. operum Lutheri in Ioel. For when he euen departed from his disciples he was wont to saye Benedicat vos pater caelestis omni benedictione odio Papae The celestiall Father blesse you with all benedictâ—on and with the hatred of the Pope soe as you may perceaue of what spirit he was For I am sure you would not thinke that spiritt to be of God which dissolueth the vnion of the bodie of IESVS Christ but of Antechriste for whosoeuer endeuors to disioyne the Church from Christe or to dismember himselfe from the said Churche Aug. trac in epist. Iohn Ephes 5. or goeth aboute to deuide and seperate the Church in herselfe as S. Aug. saith he dissolueth diuides IESVS and his Church which Christe boughte with his pretious bloode who declared in his death how displeasant diuision and dissention should be vnto him soe as without any other scripture as Theodoretus saith Impia execranda dogmata per se sufficiunt ad suum patrem ostendendum wicked and execrable opinions are sufficient of themselues to declare vnto the world their father and patrone 4. In the last of these lameÌ„table examples I ought not to lett slippe that of Constance the vncle of Michaell Paleologus Emperor of Constantinople who puttinge away his married wife married his daughter in in lawe for which he was excomunicated by Ignatius the Patriarch of that Cittie of Constantinople and the Emperor and his vncle beinge offended therwith Photius was inuested in that Sea and soe to maintayne himselfe in that dignitie he said that the Pope was an hereticke and that the whole latine Church erred soe as you see lust and enuie brought in heresie heresie other mischeefes and wickednes into the world By what deceite hypocrisie and dissimulation this heresie crept into other Countries by what periurie and forgerie they were deluded by it and what destruction and desolation it brought with it CHAPTER III. 1. AS in the tyme of the Romaine Emperor Heraclius Gusp in mahometo one Mahomett a souldior did combine with others against the said Emperor by the craftie deuises of which companion many Prouinces banded themselues againste him That league was renewed first betwixt the lantgraue and other princes 22 of DeceÌ„b. 1530. and afterwardes the 29 of March 1531. against Charles the 5. Sleyd l. 18 where vpon ensued a suddaine decaye both in the ecclesiasticall ciuill gouernment of the Easte euen so Luther no sooner had hatched his heresie but that he procured by his deceite and hipocrisie the Princes of Germanie to enter into the like combination or conspiracye againste Charles the fift at Smacalde notwithstandinge they swoare allegeance vnto the said Emperor which Luther said was not lawfull to be obserued or performed So Sleydan a protestant writer saies that because Cesar went aboute to hinder the religion which they lately brought in he gaue them cause in conscience to oppugne him where vppon there followed a cruell and bloody warre betwixt Cesar and the Protestants Surius An. 1525. Michell ab Iselt in sua hist 1525. which brought many prouinces to ruyne and destruction besides the miserable thraldome and slauerie of the Turcks vnder whose dreadfull yoke Hungarie and other Prouinces adioininge therunto doe lye grouelinge at this daye 2. At that tyme also Thomas Monzer priest by Luthers instigation did stirr vpp a weake and slenderrable of Peasantes against the nobilitie and Cleargie soe as there were slaine of them more then an hundreth thowsand in Germanie that yeare He burned 200. Castells and monasteries murthered the Earle Heluesten with manny other nobles soe as Germanie suffred more calamities that present yeare of the Lutheranes then they receaued of the Spaniardes and French men the space of 10. Surius An. 1525 yeares before Alsoe the Duke of Lorrayne slewe in one Daye 27. thowsand Peasantes that made insurrection against him by the said Luthers procurement in Franconia 200. Castles and and Monasteries were burned by those rebells The like hauoke they made at Francfort Mongontia and Collen The like garboiles combustion and bloody tragedies surpassinge the other in horrour and detestation in all other Countries where this Hydria and infernall heresie once got footinge was stirred vpp and enkendled as in Sauoy Scotland France Flanders and in other borderinge Countries and by what falshoode periurie and dissimulation yt infected Flanders you shall imediatly see 3. First this heresie was neuer knowen in Flanders before Anna Saxonia Michell ab Iselt in hist Surius historia Florentius vander Haer de initijs tumuâ—tuum BelgioruÌ„ a woman of Saxonie who was infected with Luthers heresie was married to the Prince of Aurenge as other noblemen in Flanders vnhappily were married to other weomen heretikes as Herman was married with Count Hermans sister Florentius Pallentius the Counte of Cullenburge and William Counte of Herenberge all which were married to women of Germanie Idem in sua hictoria By these women the wicked people called the Geuses of Flanders made their insurrection againste Margarett de Austria Duches of Parma and gouernesse of Flanders who was faine to flye from them as being ouer stronge for hir But yet to putt her in some comfort one of her nobilitie said vnto her Non non Madame ne craigne pas les Geux that is to say do not feare these wicked people from which tyme the hereticks of Flanders were called Geuses that is to say a sorte of ragamuffines or miscreantes The prince of Aurenge the enginer of all the troubles of FlaÌ„ders whom the said Prince of Aurenge made his instruments to make a stronge rebellion in Flanders against Philipp the 2. king of Spaine by whome he was made Gouernor and deputie of Hollande by whose father the Emperor Charles the fifte he was made soe great as he was 4. This rebellious prince of Aurenge vnder pretence of deliueringe Flanders from the bondage of Spaine as he alleadged broughte this heresie into that Countrie which was the cause of all the troubles of Flanders for the space of 60. yeares but by what dissimulation periurie and deceite the said Prince of Aurenge did infect Flanders with this heresie the Chanceler of Lone doth witnesse Epistola Michaell Baysane Loua de vnione statuum An. 1578. I was present saith he when the Prince of Aurenge the cause of all the troubles of
the church-yard of that Church And with much a doe could any abide to stand by him when he was stript of his apparell to be buried by reason of the loathsome stincke and smell that issued from him this is most true as all that countrie can auouche being done in such a generall assemblie of which many of the best sort are yet liuinge to testifie the same and happened in the yeere anno 1600. 24. I could bringe many examples that do dailie happen as the Catholicks can tell and the Protestants do dailie see before their eyes Sed vt videntes non vident audientes non intelligunt But you are those of whome our Sauiour saith seinge you doe not see and hearinge you doe not vnderstand you may saie with the Prophett Defecit in me virtus mea lumen oculorum meorum non est mecum Grace doth fayle you and the power or sence of seinge is not with you and although many of you haue with-no lesse despightfull indignitie then Samaritans Iewes and Mahometts with your cursed handes and blasphemous lips polluted and defaced the Image of Christ and of his Saincts and haue not receaued condigne and worthie punishment in this life yet you ought not to bragge of godes mercie in sparinge you for as S. Augustine saith if God should punish euerie wicked man in this world it should be an argument for you that there is not a place of punishment for transgressors besides this world therfore he doth not inflict punishment vpon all in this life but reserues the same vnto the other that wee may assure ourselues that our wickednes and trangressions which wee our selues do daily perpetrate and practize and which are rigorouslie punished in others shall not escape the damnation of godes iudgment whose mercifull forbearinge with vs will increase his wrathe and augment our woe which wee ought to preuent by other mens ruyne The manner how to reuereÌ„ce Christ his Image 25. The manner how to reuerence Christes Image Gregorius lib 7. as Vasquez Cites in his second booke de adoratione disputatione 8. cap. 13. and in the councell of Rome vnder Pope Stephen the 3. his wordes be these Et nos quidem c. We truly saith he not as it were before the diuinitie prostrate our selues when wee come before the Image of Christ but wee doe adore him which by the Image either in his birth passion or sittinge in the Throne of Iudgment wee contemplate and behold Read the verses which Sabellicus wrote l. 8. Aeneade 8. and as some do thincke were coÌ„posed in the 7. generall councell and are written with letters of gould at Venice ingraued in an old wall NaÌ„ Deus est quod imago docet sed non Deus ipse Hanc videas sed mente colas quod cernis in ipsa Christs picture humblie worshipp thou Which by the same doost passe Yet picture worshipp not but him For whom it pictured was Nor God nor man this Image is Which thou dost present see Yet whom this blessed Image shewes Both God and man is hee For God in that which the Image shewes But yet no God it is Behold this forme but worshipp that The minde beholdes in this 26. The same doth Hieronimus Augustus sett downe Hic est colendi modus publicis concionibus sedulò inculcandus this is the order of reuerencinge Images and in pulpitts wee must inculcate the same to the people that by the Image wee maye worshipp in spiritt and trueth and eleuate our mindes and wills excitated by them to God and to direct our prayers and petitions vnto him and to his holie Saints Where wee must consider that wee ought not to giue the prayses of the patterne to the Image neither thinck the same capable of any prayers for it being a dead thinge it is not capable thereof and although the Church in the passion Sonday hath these wordes O crux aue spes vnica Hoc passionis tempore Auge pijs iustitiam Reisque dona veniam O Crossâ— of Christ our onlie hope and healpe in tyme of neede In tyme of these bitter paines voutchase to helpe vs with releefe the godlie to confirme in grace and sinners to forgiue Wee meane not to apply to the Crosse it selfe but vnto Christ figuratiuely perâ—figuram prosopopeiam which is common to poets and Orators When wee speake to dead thinges in the person of the liuinge and also by the figure called Metonomia when the Crosse is taken for Christ vt continens pro contento as the author of the Crosse for the Crosse it selfe so that to the Image it selfe our petition hath noe relation beinge not capable thereof And therfore the councell of Trent saith Sess in decreto de Imag. that in the Images themselues there is no vertue or excellencie for the which they should be reuerenced or praide vnto or that wee should repose any hope in them neither sacrifice is offred to Images which can be offred to none but to God for it is a protestation of the omnipotent power and maiestie of God as he is the author and Lord of all neither are oblations properlie offred vnto them because that oblation is offred only to God vnto whome all sacrifice and oblations do belonge 7. Synod act 9. as S. Thomas 2. 2. q. 85. ar 3. and 3. teaceth And although the 7. generall councell hath these woordes Merito nos ad Imagines reuerenter accedere debemus oblationibus suffultum luminarium Wee ought to aproach reuerentlie before the Images with oblations of incense perfumes and lightes The holie doctor did not thinke those thinges to be properly oblations as they were offred vnto Images neither that generall counsell saith that the oblations should be offred to Images but saith that wee should approache before Images with oblations for the councell intendeth that those oblations offred vnto Images should be properlie offred vnto God vnto whom principaly they haue their reference and not vnto Images vnto whome adoration and not oblation belongeth vnles you will call those thinges that are offred before Images Donaria videlicet guiftes which are hanged about Images Whether Papists do committ Idolatrie in Worshippinge the Crosse of Iesus Christ CHAPTER VI. 1. THe first heresie touchinge the adoration of the Crosse was of Claudius Bishopp of Thaurum as Iuo Carnotensis auoucheth The second heresie was of a certaine sect called Pauliciain as Photius the Patriarck doth alleadge and as Euthimius in sua panoplia declareth The third heresie was in the time of S. Bernard by one Petrus Brius against whome Petrus Cluniacensis did write The fourth was of those that followed Iohn Witcleeffe as Thomas Waldensis declares homil 3. cap. 160. The first heresie was of Caluine in his booke of Institutions the 11. chapter q. 7. his argumeÌ„t is The crosse of Christ was the instrument of the greefe death of Christ therfore we ought not to honour the same neither the reliques of his other passions This Caluin
meane vnderstandinge and will for it is not the action of God immediatlie but the action of man of whome immediatlie and next it is produced for it is not said that any other creature doth loue God but man when man doth loue God and therfore you must not saie that man beleeuinge hopinge in God and louinge God are not the actions of man when he hath the principles I meane vnderstandinge and will out of which they procede Whether wee derogate from the merittes of Christ in making our meritts partakers of his meritts CHAPTER IV. 1. GOd forbid that the merittes of the iust should derogate from Christs B. passion or should be iniurious vnto him they rather are a great glorie vnto Christe beinge the fruicts of the merittes of his passion which of themselues haue noe valour or excellencie but as they are bedewed and sprinckled with the blood of Christe vnto whome wee owe the merittes of them by his grace and not vnto our selues as Albertus magnus saith Iustitia meritorum Christ fulgeâ— in virtutibus sanctorum Albett ar 3. q. 2. in 29. d. The iustice of the merittes of Christ doth shine in the vertues and woorks of the Sainctes Take awaie this iustice from them and they may be condemned yea they cannot be saued Therfore wee saie that a reward is giuen vnto them not as they come from vs but as they come from his grace which worketh in vs. And he himselfe saith Matt. â— Merces vestra copiâ—sa est in Caelis your reward is great in heauen which reward is giuen vnto our workes by Christ whoe makes our workes worthie thereof 2. This argument is weake Christ sufficientlie merited for man therfore a man ought not to meritt anie thinge himselfe Christ prayed Christ suffred Christ preached Christe fasted and offred himselfe vnto God for our sinnes therfore wee should not merite wee should not praye nor suffer nor preach nor faste nor offer our selues to God Whereas Christ merited prayed fasted suffred and offered himselfe that I should merite fast praie suffer c. When as the actions of Christe are our instructions and although Christ suffred for all yet he left vs as S. Peter said an example to followe his stepps And though the meritts of Christs passion are of themselues sufficient to purchase and merite life euerlastinge for all men yet he would not haue the efficacie thereof to be applied vnto vs vnlesse wee would endeuour by his grace to ioyne also our meritts therunto which yet derogates nothinge from the passion of Christ for it is more excellent to obtaine glorie by deserts then without the same and therfore our meritts are not required for the insufficiencie of the meritts of Christ but rather are required for the great excellencie of the meritts of them and of his great loue and charitie towardes vs. 3. Wee saie with the whole catholique church the good workes of iust persons if they proceede of the grace of God doe deserue and meritte life euerlastinge which doth consiste in the cleere vision and fruition of God this is proued by many places of scripture Gode giues euerie man accordinge to his workes and in the Apocalips I come and my reward is with me to giue euerie man as his worke shal be Psal 65. Matt. 16. Rom. 2. 1. Cor. 3. with the Apostle Euerie man shall receaue accordinge to his owne labour where in trueth he spoke of the reward of life euerlastinge And when our Sauiour saith blessed be the poore in spiritt blessed be the poore in hart he concludes reioice and be glad Matt. 5. for your reward is great in the kingdome of heauen in another place he saith Come yee blessed of my father Matt. 25 I haue bene hungrie and you gaue me to eate come and possesse the kingdome of heauen And as the Apostle saith Gal. 8. qui seminat in Spiritu he that soweth in the spiritt or spirituall workes he shal purchase life euerlastinge if you will enter into life keepe the comaundements Euerie one that shall forgoe howse c. he shall receaue an hundreth fould and he shall possesse life euerlastinge Matt. 19. Blessed is that man that suffers tentation c. when he shal be tried he shall receaue a crowne of life which God promised to those that loue him The Apostle saith pietie is profitable to all thinges hauinge promise of the life that now is and of that to come 4. Some heretiques aunswere these places that God giues life euerlastinge to those that worke well vnto the end but not that our workes deserues the same Vnto this I replie when it is said that life euerlastinge is the reward of good deedes and that by the promise of God it is giuen to those wotkes it is sufficiently explicated that good workes doe merite life euerlastinge Merites and rewardes are correlatiues which are said to be the promise hire or recompence that are giuen for works the verie woord is declared by S. Paule Heb. 13. And beneficence and communication doe not forget Eccles 16. for with such hostes God is promerited and it is said in another place all mercie maketh place to euerie one accordinge to the merittes of his woorks Con. AraÌ„ cap. 16. It is auouched by the counsells Debetur merces bonjs operibus si fiant sed gratia quae non debetur praecedit vt fiant Reward is due vnto good workes if they be done but grace which is not due doth goe before that they may be done Lateran sub Innocent 3. By the councell of Lateran cap. firmiter de summa trinitate Omnes iusti cuiuscunque conditionis sunt statim per opera bona praelucentes Deo merentur ad aeternam vitam peruenâ—re All iust men of whatsoeuer condition they be Con. Floren in decreto de purg Con Trid. sess 6. cap. vlt. shininge by theire good works before God they deserue to come to euerlastinge life The councell of Florence saith that by diuersitie of workes one sees God more cleerer theÌ„ another This is proued by al the fathers Ignatius Ireneus Iustinus Origines Basil Chrisost Nazian and Nisse Tertul Cyprian Hillar Ambro August Paulinus Prosper Gregorius Papa Bernard as Cardinall Bellarmin cites 5. S. Augustine saith Sicut merito peccati tanquam stipendium redditur mors ita merito iustitae tanquam stipendium redditur vita aeterna As sinne is rewarded with death soe iustice is rewarded with life euerlastinge Ad Epis Galliae cap. 12. and as Celestinus saith Tanta erga homines est bonitas Dei vt nostra velit esse merita quae sunt ipsius dona Soe great is the goodnes of God towardes men that he would haue to be our desertes which are his guifts He that laboures in the seruice of any man whatsoeuer he is promised by his bargaine he ought to receaue the same accordinge to the promise made but the iust people doe labour in godes
and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
prayers soe shee ordained certaine dayes and certaine tymes of fastinge not without significant misteries correspondent to euerie time 4. Also she hath made a prohibition of certaine meates to tame the wantones and exorbitāt luste of our fleashly inclinations disposinge and impellinge the spiritt to yeld vnto her consent aswell by the suggestion of Sathan as her owne delectation and so to make our poore soule which otherwise ought to be the harbenger to intertaine the inspiration of the holy ghost to receaue the suggestion of the diuil her filthy delectation she I say hath prohibited certaine meates therby to deliuer the spiritt from the stinge of the filthie motions of concupiscence and sensualitie and to humble the same vnto the lawe of God and rule of reason Aug. cont Faust Manich. Psal 34. S. Augustine saith the church doth with great reason abstaine from certaine meates certaine tymes as Dauid cum mihi molesti essent c. when those carnall motions did vexe me I did weare haire cloathe and did humble my soule with fastinge S. Paule when he was attatched with these carnall motions he praied vnto God three tymes 2. Cor. 6. Gal. 5. he chastised his bodie and yet he was the elected vessell of God And in another place he said let vs exhibit ourselues as the ministers of God in watchinges fastinges and chasticements for such saith he as are the members of Christ they crucifie the flesh with the vices and concupiscence thereof Matt. 9. Luc 5. Act. 13. our Sauiour also said that notwithstanding the Apostles should be replenished with the holie ghoaste yet they should fast He said also that certaine diuills are so terrible to offend Matt. 7. and soe dreadfull to tempte vs that they cannot be ouercome but by fastinge and praier and therfore the Angell said vnto Tobias Daniel 9 that praier with fastinge is good and Daniell by fastinge did prophesie soe many things to come of the militant churche 5. He is a bad patiēt that doth not abstaine from certaine meates certaine times accordinge to the rule and prescripte order of his corporall phisition concerninge his bodilie disease and is not he a bad christian that doth not obey the comaundemēt of the church his ghostlie phisition touchinge the spirituall sicknesse of the soule and yet such is the protestant who is soe fleashlie giuen that he would not abstaine his carnall appetites from fleash vpon good friday A certaine Irishman beinge sent ouer by the Lord deputie of Ireland to a great noble man in England with grehounds the said noble man hauinge asked of him what meate those grehounds were wont to eate and the man hauing told him certaine distinctions of meate the noble man said that by that obseruarion of diett they were papists doggs the Irishman said they were as good protestants doggs as any were in all Ingland for said he they will not refraine from any flesh vppon good fridaie Amb. lib. de Helici iciun Cyp. de iciun tentat Hier. li. 1. Wherein these heretiques imitate Aerius who would not haue the christians to obserue any time of fastinge as S. Epiphanus said and therfore by him and others condemned for an heretique as also Iouinian for that occasion was condemned for an heretique by S. Hierome 6. But wee ought not to transgresse the the bondes and decrees of our auncestors and elders therfore wee ought not to followe Luther who said he would not faste because as he said the Pope biddeth the same But it is the discipline and custome of the vniuersall church to fast the lent Hieron Epip de consecrat dub 5. Can. 68.19 Mogunt cap. 35. Tollet 8. cap. 9. the aduents the eues of the Apostles and fridaies and Saterdaies and this from the begining So the Canons of the Apostles doe teach and holie councells as Gangrense Mogunt and the councell of Tollet which excommunicated all such as would despise the ecclesiasticall constitutions touchinge fasting or that without ineuitable necessitie should eate flesh in lent time the prophett confirminge the same Ioel. 2. solemnize and institute a faste wherin the christians ought to obey beleue the church according to the saying of S. Athanasius who hath thies wordes If anny will come and say vnto yow S. Athan. lib ad Virgines post initiū doe not fast often least yow should be more feble and weake doe not beleeue them nor harcken vnto them for the enemie of mankinde doth make an instrument of them to whisper and suggest thies thinges remēber that which is written when the 3. children Daniell and other were brought in captiuity by Nabuchodonosor kinge of Babilon it was comaunded that they should eate of the meate that was prepared for the kinges bord and that they should drincke of his wyne Daniell and the other 3. boies would not be polluted or defiled with the kinges table but they said vnto the euenuche who had charge of them giue vnto vs of the rootes of the earth vnto whome the euenuch said I feare the king which ordained and appointed meate for yow least that your countenāce should appeare and seeme more leane and pale then that of the other boies which are fedd at the kings boord and soe should punish me vnto whome they did saie trie your seruants tenn dayes and giue vnto vs of the rootes of the earth and he gaue vnto them pulse to eate and water to drinke and brought them before the kinge and they seemed more beautifull then the other boyes which were nourished by that kings royall meate Doe yow see what fastinge doth it heales diseases and drieth distillations of the bodie it chaseth awaie diuills expelleth wicked thoughts makes the mind clearer it purifies the hart it sanctifies the bodie it bringes a man into the throne of God and least that yow should thincke that this is rashlie spoken you haue testimonies of this in the ghospell pronounced by our Sauiour when the disciples did aske how vncleane spiritts should be cast forth our Lord did answere this kind is not cast forth but by praiers and fasting therfore fasting is the food of Angells and whosoeuer vseth the same he is thought to be of an angelicall order thus farr S. Athanasius Whether the Protestant assertion be true which affirmeth that generall councells can erre CHAPTER I. 1. WHen anie controuersie either of state or the publike weale doth rise in any comōwelth the princes with all the state thereof assemble together and whatsoeuer is ennacted and decreede by them the rest of the subiectes must obserue and obey the same Soe in any controuersie of religion when the cheefe pastors and prelates of the church who haue more power and authoritie of God then all the princes of other common wealthes beinge assisted by his blessed spiritt whatsoeuer they haue decreede for the good of the churche and the weale publike of Christendome their subiectes if they be of Christe his flocke ought to submitt
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
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