The three Conformities. OR THE HARMONY AND AGREEMENT OF THE ROMISH Church with GENTILISM, JUDAISME and ancient HERESIES.  
Written in French by FRANCIS DE CROY G. ARTH. and newly translated into English.  
Seen, perused and allowed.  
LONDON. Printed by EDWARD GRIFFIN, 1620.   

TO THE RIGHT HONOURABLE AND the most virtuous and Godly Lady, the Lady Harington.  
MADAM,  
IF ever any age hath been more fertile and abundant than others, in the multitude of writers in all manner of sciences, learning and knowledge, truly it is this wherein we live. But chiefly in Divinity and the holy mysteries of salvation, the knowledge whereof ought verily to be the chief and only scope of our Christian endeavours, as being the true mirror wherein we may fully contemplate the true pathway which is able to conduct our pensive souls unto those supernal mansions, which are in the house of God the Father, and are prepared for the elect. And among so many learned & godly treatises, of this kind, which the painful labours of our Pastors and others have set forth for the comfort of the militant Church, I can find none that doth more aptly, briefly and learnedly convince the errors of this crooked and naughty generation of the Romish Catholics, than these Conformities, which are most fit and proper summarily to confound the idle and self-pleasing imaginations, fancies, traditions, additions, fractions, diminutions, subtractions, and mutations which they have distilled out of the naughty and corrupted humours of their distracted brains, and sown most cunningly in every corner of the true Church of God. Which things having weighed with myself, as likewise the utility and comfort which might further be reaped hereof, if the same were translated into our language, namely in these dangerous and latter days, in the which Satan our everlasting adversary knowing the end of his kingdom to be very neereat hand, doth so subtly and carefully watch how to entrappeand devour us, I have hazarded to expose the same unto the view of my country; not labouring herein to snatch at any parcel of ambitious and vain glory: but rather to employ the little piece of a Talon which hath been allotted unto me, in some godly and Christian exercise, to the further increase of God's glory, and subversion of Antichrist. Accept therefore (Madam) these three Conformities, which I have been the bolder to offer to your Honour; considering as well your most godly and Christian life and conversation, together with your fervent zeal and affection toward the truth of the Gospel, as like wise those moral virtues wherewith you are adorned. Which concurring together in your noble person are able (no doubt) to deserve farremore then ever hath been bestowed on you, or my mean power able to offer unto you. The world knoweth how Religiously, Nobly, Virtuously, Faithfully, and with what painful and long care my Lord your husband and you have trained up our most Royal Princess the Lady Elizabeth, who in her childhood at her first coming into this Kingdom, was by his Majesty committed to your charge and custody, after that he had been surely informed with what rare gifts and noble parts you were beautified, far above a multitude of your sex and rank. And when by the happy conjunction of the Prince Elector Palatine with her Highness, it seemed to be no more necessary that your Honours should give attendance on her Highness, and that my Lord and you having therefore honourably and with his Majesty's favour and consent given over the sacred charge of her person, and thinking now at length to have been rid of so weighty a burden, and that you might have lived the rest of your days in some secure port of tranquillity. Yet after a little time his Majesty having had so many years' experience of your Honours prudent and watchful care of her Highness well and prosperous estate, and knowing that your Honourable presence and attendance on her, were no less necessary unto her now of late, than your painful care and most vigilant custody had been in the time of her tender age, did yet once again summoned your Honour to take upon you, though not all, yet a great and principal part of your wont charge? namely to admonish and impart your most wholesome counsels unto her, to the farther increase of all her Royal virtues and qualities, as well in matters of noble conversation and behaviour, as of true piety and devotion. And although the multitude of your most serious affairs doth afford but small leisure unto your private meditations; Yet I am sure that this treatise will purchase so much favour at your hands, as to have some spare hours spent in the reading thereof, wherein you may be not a little refreshed with the most sweet and delectable variety of these Conformities which are presented to your Honour, hoping that they shall be embraced with no less favour and goodwill, than they are given by him, who remaineth  
Your Honour's humble and most devoted, W. HART.   

The Author's Epistle TO MASTER GJGORD Pastor and Professor of holy Divinity in the Church of MONTPELLIER.  
SIR,  
I have often been amazed, that men of so great worth in the eyes of the world (GOD having set before them this universal picture of the salvation and reparation of mankind through the preaching of the Gospel) could yet still delight and dally in these errors the abomination whereof hath often been declared unto them. And it is strange that this impiety which durst only whisper in the ear, doth now step up into the Pulpit and there practiseth, that she may spew forth her blasphemies against the holy Religion of Christ jesus: Which not only our Jesuits do labour apace to set forward and advance, but also our Apostates, who thinking to show that by good reasons they have been moved to revolt, have so much the more manifested their wickedness, or rather foolishness, even in such a time as the verity is made so clear, and falsehood unmasked with so great advantage. Wherein we may acknowledge the profound judgements of God, who never having failed to such as sought after his glory, and having at this day manifested himself in his word as much as ever he did, to the end that he might make known unto us the foundation stone of his admirable building of the Church, to wit his son Christ jesus: Notwithstanding the greater part of such, as go about to clothe themselves with this so honourable a Title of Christian, not being content with this spiritual seed of the regeneration of mankind hath invented I know not what word, which they name unwritten, and in stead of Choosing the true Zion, are well pleased to dwell among those old ruins of Gentilism, wherewith they have beautified the main part of their service. And verily, if we consider narrowly this great heap of their ceremonies, and that which they hold to be the principal hinge of Religion, we shall perceive that they have committed the government of their Church (which ought rather to have been the holy habitation of God) unto. Numa Pompilius, Pontife of Rome, or to some old Lawgivers', which established certain Laws, concerning such things as they reputed sacred, and thought to belong unto the service of their Gods. Behold then the Heathen returned into the world, and that after a triumphing manner, who to the end that they might the better fortify themselves against Christ jesus, have called great Caiphas and the Scribes to assist them, that they may deprive him of his spiritual kingdom: Pharisaisme, that they may restore again the false doctrine of good works: and the Marcionists, that of his humanirie they may make only a fancy. What further? In a word behold Gentilism, judaism and old Heresies erected in the sanctuary, where the propitiatory aught to have been alone to attend and learn the Oracles of one only God. But to the end that those against whom we proceed, may have no cause to complain, as if we had accused them unjustly, I have undertaken to declare (though briefly) in these three conformities, how that the Romish Church is very much putrified and corrupted, and that she is full of diseases. And having had no other desseing at the beginning of this work, but for mine own particular use, having already dedicated my writes unto a corner of my closet, yet notwithstanding the advice of my friends hath made me step on a little far there, and publish the same. And I am so much delighted in the beauty of this subject, that I have taken the boldness to consecrate and dedicate the first Conformity unto you: first as an homage for so many good deeds for which I remain your debtor: Next because I have always known your zeal toward God's word, whereof not only your learned writs do bear record, but also your public lectures in Divinity, and other holy exercises of piety, whereby you are admired and beloved of good people. And truly it is reason that the fruits of my labours should be yours, seeing the ground is yours: Take therefore in good part this little essay, as given by him who is  
Sir Your very bound servant and fellow servant in the work of the Lord, DE CROY.   

In laudem Libri, triplicis Harmoniae, inscripti, a viro praeclaro, pererudito, & summo Theologo Francisco Croyo scripti. EPIGRAMMA.  
TEr sapies, voluens haec terna volumina, Lector,  
Tota referunt terni dogmata sancta libri.  
Quod si ter sapias resupina ment reductus,  
Vita tibi sapiens tempus in omne fluet.  
Quod si didiceris sapienter ducere vitam,  
Vita tibi sapiens secta beata dabit.  
Innumeros igitur ternos, sanctosque libellos  
Qui numero terno tot bona, tanta ferunt!  
Tergeminus, rarum, poteritiam vivere partus:  
Trigeminos plus quam trigeminique dare.  
jacobus Ortensius Consiliarius Regius Baeterrensis.   

LYRICUM Ad Reverendum Et Clariss. virum Dominum DE CROY. Antistitem Ecclesiae Vticensis vigilantissimum, Dominum & Fautorem suum colendissimum.  
SIc te podagrae terribilis furor  
vexat dolorum non vice simplici;  
Dilecte Maecenas, vetatque  
Aonidum indugredi recessus?  
Phoebus sonoram pollice vix lyram  
Vellit supremo: praepete devolas  
Plantâ inclyti in ripam fluenti, aut  
Bicipitis iuga sacra montis.  
jucundus actor Pierij chori,  
Podagra quamuis saevior igneos  
Intentat uncos, pristinosque  
Mille modis acciat dolores.  
Gaudes vel alto currere Menalo,  
Vel propter undas Pegasei vadi,  
Melodiam insignem Camaenae  
Aut Charitum bibere usque nectar,  
Dilapsa celsis enthea mens polis,  
Et hoc, & illud tramite libero  
Ergastulum exit, detineri  
Nescia, corporeosque nexus  
Potentiore discutit impete  
Vbique victrix. Corpore languido,  
Haud immemor coelestis aurae,  
Mortifer as riget inter umbras.  
Sopore morsum dum cerebrum iacet,  
jacentque sensus, illa volucribus  
Oberrat alis, ausa coelos  
Scandere, coelicolasque viros  
Rogare, Olympum quis moveat rigor,  
Quae fulcra terrae sustineant onus,  
Quae temperetque aethram potestas,  
Quae furiae Oceanum inquietent.  
Ridere sinon horribiles licet,  
Perferre morbos aequo animo decet.  
Dolor is expers, mens triumphant,  
Nec patitur nisi foeda gleba.  
Obseruantiae igitur johan. jacob us Grasserus Bas. Philosoph. M. & Poeta C.   

EPIGRAMMA. Ad Reverendum & Nobilissimum virum D. Franciscum De Croy in librum, De haeresium harmonia.  
DVm varias sectas in consona dogmata cogis,  
Quaeris & aeternae Relligionis opus:  
Ipsa tuas curas celso conspexit Olympo  
Relligio, & vegetis indidit ausa animis.  
Eia age, dixit, opus longè mihi gratius vrges  
Vnde meo, unde tuo nomini inharet honos.  
Rudera me Solymae, & magna Capitolia Romae,  
Me vocat usque suam Grecia vana Deam.  
Quas meream sedes unus docet ille jehova  
Filius; ah Solymae, Graecia, Roma vale.   

A Monsieur De Croy Sur ses CONFORMITES.  

GRand guerrier du grand Dieu, qui de tes armes saintes,  
Terrasses et abbats les Romaines erreurs,  
De Croy, tu fais voir aux bigots les plus durs,  
Par ces Conformités, leurs chandelles esteintes.   

De Croy, tu fais voir, que l' Eglise Romaine,  
Est l' esgoust des erreurs, que les siecles passés  
Auoyent, en diuers temps, peu àpeu ramases,  
Pour suffoquer l' Eglise, ou la rendre incertaine.   

Mais sile temps passé, tous ces vieux heretiques,  
Parles Herauts Chrestiens ont esté combatus,  
Ceux de ce temps ici, par toi sont abatus,  
Sous les pieds des escrits Diuins, & Canoniques.   

Ton liure est un Tableau, ou toutes heresies,  
Sont depeintes par toi, en toute verité  
Et lesquelles on voit, avec conformité,  
Par l' Eglise Romaine estre auiourd'hui suiuies.   

La Romaine Eglise est, une Eglise mondaine,  
Ornée d' or, d' argent, de richesse, & d' honneurs,  
Oùl' on est à go-go, pres des ris, lein des pleurs:  
Mais l'Eglise de Christ en ce monde est en peine.   

Ilse faut estonner de ceux-là qui demeurent  
Tresfermes en la foy dedans le Parc Diuin:  
Non de ces revoltés qui, rebrossans chemin  
Vers ceste porte large, eternellement meurent.    

Upon Master De Croys' Conformities, out of the FRENCH. To the Reader.  
SONNET.  

AGainst the sacred Church of Christ  
Satan, hath ever stirred up war:  
Now Pagan-like, in strange disguise,  
Most wickedly therewith did jar.   

And then sometime, even as a jew,  
But yet with much more craft and skill,  
Like a cunning heretic toils,  
With errors gross the Church to fill.   

Since that our Saviour left the earth,  
By crafty colour of Christ's name,  
This Serpent liar, most false and fine,  
His Church hath practised to defame.   

And those errors, as seed thus cast  
By him into the holy ground,  
Hath by degrees, grown and increased,  
And did at last spoil and confound:   

The good seed in believing men;  
For Antichrist his chair hath set;  
Even in the Temple of our God,  
And therein Peacocke-like doth jet.   

But in De Croys' Conformities,  
You may his errors plainly see,  
Where all his foul deformities,  
To life discovered fully be.    

Objection unto the former SONNET.  

WHat? the Church of Christ, may it be sedused?  
And can it err? and can't so foully fail?  
When Christ himself hath said, Devil nor hell  
Should have no powr'e, the faith (though small) t'assail.   

Answer.  

Know that the church two ways may be conceived:  
The one (aptly to speak) doth comprehend  
None but God's children, such as he elects,  
And seals, and graciously will defend.   

The other doth contain, both good, and bad,  
Is that you see, here in the world below,  
Which errs so oft, as Satan it doth hear,  
And by an evil life, the same doth show.   

The first doth never err, for she attends  
The sweet voice of her spouse to understand,  
The last may ever err, and be deceived:  
For in foul black blindness she loves to stand.     

To those of the Romish CHURCH.  

YOu Roman Catholics, who sees this work,  
ist possible, that it you can behold?  
And cannot mark that horrible inchaunt,  
Wherein bewitching Satan doth you hold?   

If the Apostles, those most holy men,  
Should now into the world again return,  
Would never think that Christians you were,  
Because all means, might teach you truth, you shun.   

I speak, and pronounce this, not bitterly,  
I speak it with a godly loving zeal;  
Your piety, of which you make such brags,  
No warrant hath, your grievous sins to heal.   

For you in humane merits firm your trust,  
And that's your anchors-hould, and not in him,  
Who sets you free from the eternal death,  
And is the only ransom for your sin.   

Antichrist by little, and little, and by craft,  
And subtle shifts into the Church is slid,  
And in God's holy Temple now, at last  
He sits in pomp, trusting there still to bid.   

It was often foretold, that he should come,  
And for our sins, this revolt was suffr'ed,  
And that there must of mere necessity,  
Great, and most blind errors be permitted.   

Yea, so ordained by our most puissant God,  
That his most sacred Church should be oppressed,  
For a time in the bonds of Papacy,  
For so long time as he would think it best.   

But from these crooked and perversed ways,  
Full of dreadful, and most deadly darkness,  
God hath been pleased, through his great bounty,  
Us for to draw, and eke with peace to bliss.   

Even so Christ our Lord, and jonas were,  
The figures of God's Church, in these last days:  
For one was dead, the other prisoner,  
Christ in tomb, jonas in the fish, he prays.   

Lift up your eyes, with speed behold this light,  
Which shines in you, and jesus Christ embrace,  
By lively faith; cast off those evil Spirits,  
Which makes you scorn God's word to your disgrace.   

Christ is the truth, the way, and only life,  
The Churches most dear spouse, run then amain  
And by a constant faith, live chaste to him,  
His company brings comfort, that's your gain.    

THE PREFACE, To those of the Romish CHURCH.  
MY Masters, who would discern true coin from that which is adulterated, will not content himself with looking on the superscription, the stamp, colour, & roundness thereof, but going on a little farther, will come to the trial of the substance of the mettle, will take the touchstone, and draw thereon, to examine the goodness or insufficiency thereof. Even so to discern true Religion from false, and to know the Church of jesus Christ in this confusion of so many, that are like thereunto, we must not be contented with the judgement of the Church, which you call representative, but we ought to go strait on to the only Scriptures, which are the foundation and pillars of the true cause in matters that concern Religion. And if we had stayed there, we should not see at this day such horrible confusions in Christendom, neither yet this mixture of cockle with good corn, and there would remain nothing but pure wheat in the garnar and store-house of the Church. And would to God that some of the ancient Bishops could have contented themselves with the marches established by the holy Ghost, the greatest part of the world should not now be wandering in the ancient paths and footsteps of Gentilism, against which the Apostles, and many other infinite numbers of the most excellent and worthy men have fought and obtained the victory, through shedding of their blood. Should not this exquisite balance, square, and canon of the Scripture, this rule of right and verity have been sufficient to teach us whatsoever belongeth to the whole perfection of our belief? We ought not to have been ignorant of these beautiful marks of antiquity: That there is no other proof of Christian Religion but by the Scriptures, if any controversy arise where to find the body, that is to say, the Church, that it ought not to be sought amongst our words, but amongst his words who is the truth, and knoweth his body, to wit, jesus Christ. It was thither that the Bishops should have led the Gentiles, to teach them to worship one only God, to make them turn from their old superstitions and idolatrous customs, by the violence whereof they have been forced to worship their false Gods and creatures, and should not have given way to so many things, which are so far from having any warrant in the holy Scriptures, that they are merely contradictory thereunto. It is after this manner that it hath seemed good unto the wisdom of man to jest and play with the high and holy mysteries of true Religion; It is after this manner that thinking only to wink at things, and that through tolerating of the lesser evil, to eschew greater inconvenience, this holy spring of Christian piety hath been infected by the filthy mud of Paganism, from whence those deludges have proceeded, which have overwhelmed some fundamental points of our salvation. And would to God that those zealous ones without knowledge had taught their Neophytes to think it abomination, to suffer themselves to be led away by degrees unto such things as at first seemed pleasant, we should not see at this day such pestilent doctrine, neither yet those superstitions and ridiculous ceremonies, which have caused as well in times passed as in these days, so many troubles in Christendom. But this is their reward, who have chosen to prefer the Church to the Scripture, and man to God, as if it were more expedient to find out the head by the proof and testimony of the members, than the members by the testimony of the head. I am exceeding sorry to consider, that when the time of appearing before the tribunal seat of God shall come, the damned Gentiles shall know their marks and liveries on you, and that in great abundance, as this present table of your conformities unto their fashions and customs, shall clearly and faithfully bear record. But let us examine how this filthiness hath corrupted that beauty that was among you. Those poor Gentiles, living under the Empire of Constantine the great, when the Church of Christ was taking a little breath, and did enjoy some peace and rest after so many persecutions and martyrdoms of her children, began to enter therein in great throng, and by multitudes. But how? having lately renounced the polluted slavery of their Gods, of Gentilism, of worshipping of images; and their feet being as yet foul with the dirt of their Idolatries. And that which helped very much to advance those old rags, was because they began to profess Christian Religion, being well ripe in years, and full of grey hairs, which was the cause why they could not so suddenly shake off such customs as they had sucked with their mother's milk. But behold here the very final accomplishment of evil fortune, to wit, the connivance of the greater part of the Bishops at such errors, who not having discovered a far off such dangers as might ensue and follow upon this lenity, and licence granted by them, some more some less according to their humours, having tolerated these abuses, Paganism took its own place, and Gentilism passed far above that measure which was prescribed by the Oracles of God. They thought with themselves that they had laboured much for the advancement of Christian Religion, if at the first they could but only divert them from worshipping of their Gods, thereafter to send them unto such Christian Saints as were deceased: but this was nothing else but a changing of the name and not of the thing itself. They ought in the space of so many ages to have found out some remedy for this disease: but in stead of abolishing and reforming of these abuses, we see the same daily confirmed, yea, moreover a far greater increase of this dirt and dregs of the Heathen, in lieu of the pure drop of true piety and Christian simplicity. Even so far are we from any hope to see the same reformed, sith the lesuits have undertaken at a set price to defend those errors, and have published in their writs, that Christian religigion may lawfully make use of the ceremonies of the Gentiles, which is as much as if one would say that God maketh use of the Devil's laws for the weal of his people. And thus it is that the Romish Church, established by unreasonable reasons, advanceth in such manner even unto this day, yea, and commandeth and authoriseth evil customs in place of good laws, and the relics of Gentilism in great plenty, in stead of the purity of the Gospel. Your opinion was, that the spiritual kingdom of jesus Christ should have been governed like the Monarchies of this world, whose rulers bear with many of their subjects faults, to the end that they may have peace with strangers; but it is not so: for as touching so far as directly concerneth the true knowledge of God, and of the purity of his service, of the estate of the conscience, of the nature of Ecclesiastical government, we ought to have recourse unto the Canonical books, and not unto popular abuses: they are the precepts of faith that ought to be laid open unto the people, and not those prejudicate opinions, coloured with devotion, against which the holy Fathers have fought so courageously. In the end, this little Treatise will declare unto you how that your religion is boarded with those totters and rags of Gentilism. God grant you the grace to acknowledge the difformity thereof, that you may depart from thence, and enter in league with her which is most beautiful, to wit, the Church wherein we live, which is well pleased with such ornaments, as her spouse Christ jesus our Saviour hath given her, to whom be glory and honour for ever.  
Amen.   

THE FIRST CONFORMITY.  

CHAP. I. Of God.  
YOu cannot deny, my Masters, that the Pope of Rome is named God. The gloss of the Canon law useth these express terms, 
a Cap. Cum inter Extrau. joa. 22. Et lib. 1. Caremoniarum sacrar. sect. 7. c. 6. Sedes Dei 1. sedes Apostolica. Concil. Lateran. sess. 9 Divina maiestatis tua conspectus, & sess. 3. Vniversis populis adorandus & Deo simillimus.  Papa Dominus Deus noster, which in truth is a title of blasphemy, grounded nevertheless upon antiquity, whereof you make so great show, and which you have placed and ranked among the essential marks of your Church. It is ancient, I confess, sith that more than a thousand and five hundred years are expired, since it was attributed to one of the Pope's predecessors, 
b Sueton. Domit. cap. 13. Torrent. Episco. Antuerp. comment. in. Sueton.  even as being sovereign Bishop, to wit, unto Domitian Emperor of Rome. And if that Poet Marshal hath been justly taxed by one of your Bishops for flattery and lies, for that he calleth by the name of God that Tyrant and horrible monster in nature, in these words, 
c Martial. lib. 5. Epigra. 8.  Edictum Domini Deique nostri; by what means can you free yourselves from the like, or rather a more rigorous censure, sith that he was only a Gentile, and you clothe yourselves with the name of the true Church? 
d Credere Dominum Deum vestruns Papan conditorem huius Decretalis, etc. Loco suprà notato in Gloss. Extrau cum inter nonnullos.  Those Decrees, Decretals, Sixties, Clementines, Extravagants, with other such like, your Euangiles should have been purged and made clean both in their Texts and Glosses, by those Cardinals, to whom this goodly charge was committed by one of your Popes 
e Bulla Greg. 23 praefixa nonae edit. Decret. Graet. . We are still in hope that one day that shall be abolished, which many of yourselves cannot read without horror. Your flatterers keep their course, and strive apace among themselves who shall yield greatest honour and worship unto this Popish divinity 
f In Agapet. justinianus adoravit Beatissimum Agapetum, & hanc adorationem intelligunt de qua Psal. 72. Adorabunt eum omnes reges terrae. . These verses bear witness:  Oraclo vocis, mundi moderaris habenas, Et meritò in terris diceris esse Deus. 

g Stapl. princip. fid. doct. praefat. ad Greg. 13. 9 dist. 95. satis evidenter.  Stapleton nameth him Supremum, planè supremum numen in terris. 
h Dist. 95. satis evidenter.  Your Decrees make Constantine the great call him God. 
l Steuch. de donat. Const.  Steuchus giveth the reason hereof, if any reason can be found in so unreasonable a matter. 
k Blond. lib. 3. inflam. Rome.  Blondus will have all Princes to bow down their knees and worship this Bishop, unto whom also are applied certain passages of Scripture, 
l Cerem. Pont. lib. 1. tit. 7.  which cannot be spoken of any other then of Christ jesus. How long will it be ere you leave off your blasphemies? The poor Gentiles acknowledged one God, and did attribute the chief and soveragine government to one only. This was the principal foundation of their old Religion, in so much as concerned the more learned sort among them. You in like manner leave the supreme government of the Empire to the great & true God, even as by right it belongeth unto him. But like as the idolatrous Gentiles 
m Plinius of this same purpose writeth thus, Lib. nat. hist. cae 7. Fragilis & laboriosamortalitas, in parts ista digessit, infi●mitatis sue memor, ut portionibus quisque coleret, quo maximè indigeret. Sic Gulielmus Philander annot. in Vitrwium de Archit. lib 4. c. 8. ait Christo in cruse pendenti suam esse dandam cellam atque materiam qua Divos sing as dignissiman, etc.  made several distributions of charges and offices amongst a multitude of fellow-Gods, Tutelare Gods, and Saints, whom they called Divos; So also you have erected Temples, Altars, burning of Incense, worship, bowing of the knees, and all other manner of service unto the Virgin Marie, unto the Saints both male and female, whom in like manner you call 
n Sic Virgil. Aeneid li. 6. & non temnere Dives.  Divos, among whom you distribute the offices of preserving and helping men in their adversities. What a harmony, I beseech you? Those had their greater and meaner 
o Plaut. in Casina. Vnus tibi hic dum propitius sit jupiter, tu istos minutos caue Deos flocci feceris.  Gods, assigning to each of them his own charge, his Trade, his weapons, his day's journey. Varro in his time maketh mention of thirty thousand, or thereby. 
p The little Saints be such as S. Leger, S. Fremin, S. Guerlichon, S. Emeneheu, S. Lupe, S. Vit. etc.  And verily you have gathered together a heap far greater than that of the ancient Romans, and your Deifications are still multiplied at this day, as it shall be declared in the own place, God willing.   

CHAP. II. Of the antiquity of Religion.  
WE approve the antiquity of the word of God, yea, it is eternal, and we reprove that which is against the truth, seeing that in no ways she can prescribe or be prejudiced, saith Tertullian 
a De Virg. veland.  The Lord commandeth us expressly by the Prophet Ezechiel 
b Ezech. 30. 18. , not to walk according to the commandments of our Fathers, neither yet to observe their laws and statutes, or to defile us with their Idols, but to live according to his laws, and keep his commandments. And who should speak in man? Whither the spirit of God, or antiquity? And what other rule hath our understanding then the holy Scriptures, which enableth us to judge of antiquity? 
c Aug. lib. cont. Petil. c. 2. Ambr. in 1. Cor. cap. 4. Chrysost. hom. 49. in ca 24. Math.  The Fathers have called it an exquisite balance, the square of verity, the rule of equity, saying, that there is no other proof in the world but by the same. S. Cyprian 
d Cyp. Epist. 63. ad Caecil.  teacheth us that we ought not to have any regard unto that which our predecessors have thought fit to be done, but unto that which Christ hath done, who was before all those. 
e Vt Vatinius se Pythagoreum dicere solebat, & hominis doctissimi nomen suis immanibus, & barbaris moribus praetendere, Cicero in Vatin. sic Pontificij suis erroribus praetendunt nomen sanctorum Patrum, & Gloss in Can. Noli meis dist. 9 vult prima scripta omnia enim authentica, & tenenda esse ad ultimum iota.  And wherefore are you so strictly tied to the institutions of your Fathers, that you will not yield a jot, not considering if they speak well, or not? If any press to reform them by the line and rule of the word of God, which is the anchor of our faith, saith S. Athanasius 
* Athan. in Synopsi. , the foundation and ground of our cause, saith Saint Austin 
f Aug. de unit. Eccl. cap. 16. , immediately they are pulled and drawn to the fire, that will once attempt any such holy reformation among you. You have learned this maxim, which is become so common among you, to wit, that no change or innovation ought to be made of the religion of your predecessors and Fathers. And who are those Fathers? 
g Pythagor. in vers. aurat.  Pythagoras, 
h Plato in Timaeo.  Plato, Maecenas, Agrippa 
i Agrippa apud Dionem. , and such other Politicians & worldly wise, which have taught you that every man ought to serve God according to the manner of the Country, 
k The most impure idolaters do cry out in Prudentius. Hoc sanctum ab aeu, est, hoc ab avis traditum.  and the inveterate custom of his predecessors, and that they ought to die the death, whosoever do the contrary thereof. And for as much as you are in a manner buried in the coffin of antiquity 
i Apud Ambro. li. 5. epist. 10. extant verba Symmachi Ethnici, quibus religionem Christianam novitatis infimulabat, suam verò, id est Pampilianam, ceu antiquam & veram censebat retinendam. , Antichrist hath found the door open, that he may the more easily snatch and take hold of your decayed Church, and not only crooked, but pulled down to the ground, through age of the putrified burden of your traditions and unwritten word.   

CHAP. III. Of School Divinity.  
WHat is more sacred among Sciences than Divinity? You have profaned it by bringing in of that which you term Scholastic, gathered out of Lombard, Master of the sentences, which hath engendered unto us the race of the Thomists, Scotists, Albertists, Ocamists, Realists, Nominalists, and such others, whose foundation is laid upon the subtleties of Aristotle. Let any man remark the themes of your Sermons, the disputations of your Schools, together with those great and huge volumes of Commentaries upon the four books of the Sentences, Oracles are received every where from the Tripus of this Philosopher, and the Universities that ought to be instituted after a Christian manner, are changed into the Academies of that heathenish Athens. You spend more time in clearing that which seemeth ambiguous and doubtful in the doctrine of that ingrate disciple toward Plato, then in teaching your flocks the law of the Gospel. The oaths which the Universities do exact of their initiates and Bachelors, that they shall not control him, and those Hoods or 
a And may we not liken the liripipium or Doctoral hood to those apices & tutuli Flaminum & Saliorun.  Doctoral caps are witnesses of the truth of that which I speak. And your Divines of Collen have determined, 
b Fran Bernard. de Lutzemb. in cattle, Heretic.  that as S. john Baptist was the forerunner of Christ jesus in Divinis; in like manner also was Aristotle in Naturalibus.   

CHAP. FOUR Of Diseases.  
THe whole Scripture declareth unto us, that unto God only we ought to have recourse in all manner of afflictions, aswel of the body as of the spirit. 
a The Pope is in Heaven a marshal which appointeth every one his place to camp in.  The Saints, according to your judgement, are more fit to impart their favours unto you in your diseases. Doth it fall out that a woman is in travel and labour of her child? Behold incontinent S. Margaret in readiness, her aid and favour is prayed for, of God no news at all. 
b Sic Viues comment lib. 8. c. 27. de civitat. Dei, Multi christiani in re bona plerumꝙ peccant, quod divos diuasꝙ non aliter venerantur quam Deum. Nec video in mult is, quod sit diserimen de sanctis, & id quod Gentiles putabant de dijs suu.  Is not this the very same which the Gentiles practised, who were wont to commit this charge of attending women that were in this case, unto Diana, or juno surnamed Lucina. The examples of this your imitation are so frequent and ordinary, that it were but superfluous to repeat them. And that old hag in time of her sickness could tell some news concerning this purpose, which being prostrated before the image of the Virgin Marie, and thereafter demanded by one what she was doing, answered; that she was praying to this good Lady, to the end that she would make intercession for her at that good Lady's hands that was in heaven; which answer being accepted with a little nodding of the head, she thinking to correct her former speech, added moreover that she was praying to the good Lady in heaven, to the intent that she might recommend her to this holy image, before which she had bowed down herself. 
c Comment. li. 2.  Pope Pius maketh great account of a certain Virgin Marie Prunetane in the Country of Florence; whom the people do reverence with a most fervent devotion, for the opinion which they have conceived, that in time of necessity and drought she is able to send down rain. Her Temple is decored with incredible riches 
d Diodor. Sicul lib. 5. Strabo lib. 15. , by reason of the 
Raine.  propines which are daily sent thither. 
e Pausan. in Attic. Corinth. & Baeot.  The Gentiles in the like case did call upon jupiter, whom they named Plwius. And the Athenians (as saith 
f In Atticis.  Pausanias') made an image of Ceres praying to jupiter, that she might obtain some rain, 
g jer. 14. ve. 22. An sunt inter vanitates gentium qui plwiam edant, & an celi dant imbres; nun tu is es jehova Deus noster?  to be a memorial of a certain great drought, which had grievously afflicted the country. The Egyptians only were void of this sort of Paganism, to address their prayers to jupiter, seeing that the river Nilus ought to perform this task, as 
h Lib. 1. Eleg. 8. Nec plwio supplicat herba joni. Pestilence.  Tibullus witnesseth. Against the pestilence you have S. Sebastian, and his successor S. Roche, who is worshipped in Venice. The Romans had their 
i Ouid. in Fast. Ecce levi scutum versatum leviter aura Decidit, à populo clamor ad astra venit.  Ancile, that is to say, their Buckler, and as their tradition beareth, fallen down from heaven in the time of Numa, sent from their Gods for the like disease. And do you not recommend your Hogs to S. Antony? 
k Livius lib. 4. Dec. 4.  The Romans also vowed and promised to their God such beasts as should happen to be borne to them during the time of the Spring, which for this reason is named Ver sacrum. Diana was the patroness of Hunters and Dogs, she had these in her protection. S. Hubert of the Forest of Ardenne hath succeeded her, and is very devoutly called on against madness, for which 
Madness.  they say that his Mass is a singular preservative. That 
l Nunc pluit & claro, nunc Iupiter aethere fulget.  jupiter of the Gentiles thundering & lightning did send down (as those poor souls believed) tempests: At this day against hail and such like intemperature of the air you sing in your Church the Mass of S. Bernard, of S. Grache, S. Barbara, of S. Alivergo, of S. Andoche, and others. 
m De invent. rer. lib. 6. ca 13. Papistae Raphaeli committunt oculos sanandes, Apolloniae dentes. Alan. Cop. dialo. 3. cap. 29.  Polydore Virgil complained in his time, that idolatry was in so great account among those of his Nation, who in time of their sicknesses had recourse unto images of all fashions. If the heavens threaten the earth with thunder and lightning, behold the Priest in readiness armed with his host, imprisoned within his pix or holy box, the purgative 
Storms.  water is set abroach also, and standing upright at the gate of the Temple, he 
n Inuocatio ad S. Rochum contra pestem his verbis concipi solet. Tu qui Deo es tam charus, & in luce valde clarus, sana tuos famulos. Et à peste nos defend. Open nobis ac impende contra morbi stimulos. Missal. & Breviar. Sarish. in Missa. de S. Rocho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  exorciseth the air, and marketh the same with the sign of the cross. You would say that it were an Augur with his Lituus, or crooked staff, wherewith he marketh the regions of the heavens. We deny not that God hath wrought many beautiful wonders in heaven, in favour of his Church, but to obtain them, we must proceed by devout prayers, and not by such Ceremonies as have no foundation in God's word. Cleo ordained certain Priests who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as who would say, spyers of hail, wardens and procurers of tempests, which are your predecessors in this manner of doing.   

CHAP. V. Of praying to Saints.  
WHat Arithmetician is so perfect in the calculations of the Algebra, that he can number the 
a Virg. Aencid. lib. 7. Ad nos vix tenuis famae perlabitur aura.  infiniteness of diverse patrons, advocates, and tutelar Saints, whom you have substituted in place of the ancient Gods and Demons of the Gentiles, whose names are unknown each to another. 
b In Apol c 23. Narnensium Veridianus. Aesculanorum Ancaria. Volsiniensium Nursia: O ticulanorun Valentia: Intrinorum Noctia. Faliscorum in honorem est primacuris, etc.  Tertullian writeth that every Province and City hath her own God. The Syrians have Astartes: the Arabians Diasares: the Trevisans Tibelenus: Africa Coelestus: Mauritania her petty Kings. Deluentius is adored of the Crustuminenses, and so forth of the rest. 
c Cont. Celsum lib. 8. passim tomo 2 pag. 930.  The Pagan Celsus cited by Origen, said, that it could not be displeasing unto the supreme God, if any did make prayers and supplications to the Demons 
d Secundum numerum vrbium tuarum sunt Dij tui, ler 2. 28.  (so termed he his Gods) as to his friends, as to those who are subject to him, and belong to him, etc. In S. Ambrose the Pagans say likewise; Through the Creatures we may go to God, as by the means of the principal Officers 
In epistol. ad Rom. 1. tomo quinto.  of a Court we have access to the King. In S. 
f Lib. 8. the civet. Dei, cap. 18. tomo quinto.  Austin the Platonics teach; That because no God hath any meddling with man, the Demons do present the prayers of men unto the Gods, and return back again to men the answers of their petitions. In 
g De praeparat. Euang. li. 13. c. 7.  Eusebius; We believe (saith Plato to hesiod) that when those people of the golden age are dead, the same having become demigods, do rid men from their miseries, and become protectors of others, and for this cause from hence forth we will serve them as Gods 
h Multi Christiani Divos Divasque non aliter venerantur quam Deum, nec video in multis, quod sit discrimen inter eorum opinionem di sanctas, & id quod Gentiles putabant de suis Dijs Vines comment. in August. de civet Dei. li. 8. cap. ult. , and worship their sepulchres, and those also that have lived well, howsoever they have died, through age or otherways. And thus then did the Pagans. And it followeth after; And these things do agree well with the death of such as are beloved of God, whom thou canst not do amiss to call the champions of piety. From hence also we have this custom to go to their Sepulchers or shrines, and pour forth our prayers near unto them, and honour their blessed spirits. Is not this the same error that hath gotten ground in your Romish Church? And who hath brought it thither but the zeal without knowledge of such as had lately of Gentiles become Christians? 
i Cicero lib. 3. de legibus, Divos & ens qui coelestes semper habiti sunt, colunto, & illos quos in coelum merita vocaverunt. Iten: Divisque aliis, alij sacerdotes, omnibus Pontifices, singulis flamines sunto.  Cicero maketh mention of the laws which commanded to adore them, and to erect Colleges for them, and Priests to minister unto them. And verily we ought to deplore the unwary oversight that was committed, chiefly in the time of Constantine the great, when the Gentiles with their naughty prejudice were entering into the Christian Church. It was thought, that having diverted them from the service of their Gods, they would have kept some measure towards the Martyrs, and have breathed out that devotion which in times past they used towards their Gods. But such as thought that they had gained much by causing them to revolt, have been much deceived, for they have changed the name only, the same very superstition remaining still. 
k Lib. 3. b●lli Pelopon.  Thucydides speaking of the Plataeans, who were redacted unto great extremity, bringeth them in speaking to the Spartans after this manner. 
l De munerum & officiorum distributione quae sanctus sunt assignata & praefinita, Aug. de Ethnicis loquens sic scribit lib. 4. the civet. Dei cap. 22. Dicebat Varro ita esse utilem cognitionem Deorum, si sciatur quam quisque Deus vim & potestatem habeat cuiusque rei. Ex eo enim poterimus inquit, scire quem cuiusque rei causa Deum advocare & invocare debeamus, ne faciamus ut mimi solent, & optemus à Libero vini Deo aquam, & à Lymphis aquarum Dealue vinum.  We call upon the common Gods of Grecia, to the end that they would do us so much favour, as to enable us to persuade you of these things, to the end that you may remember the oath of your Fathers. We make our humble prayers, being thus prostrated before the Sepulchers of our ancestors, and call on the dead, to the end that we may not be made subject unto the Thebans. judge now if you be not fellows with those in praying to Saints.   

CHAP. VI Of the jubilee.  
IN the observation of the jubilee I remark an imitation of Indaisme & of Gentilism: of Gentilism, in so far as the Gentiles did celebrate the secular plays, 
a julius Capitolinus.  ordained by Valerius Publicola after that the Kings were chased forth of Rome, and were so called, because they were acted but once 
b Horat. Certos ut denos decies per annos, etc.  in a hundred years. And for this cause the Heralds, by whom these were published and proclaimed, cried out, Come and see the 
c The origine of these places is set down amply by V. Max. in the Treatise of ancient institutions.  plays, which none of you shall ever see again. They acted Comedies, Histories, and such other sports in honour of the Gods of the Gentiles, which continued the space of three nights together. And above all others Pluto and Proserpina were honoured, or, as saith Festus, Apollo, and Diana. Boniface 
d Platina in vita Bonif. Clem. et Sixti. et Nauclerus Gen. 44.  the eighth, who brought in the jubilee among the Christians, hath changed plays into plays 
e The Secular plays into his jubilee. , the year 1300. after the example (said he) of the old Testament. It is but 303. years or thereabout since this invention was established, and consesequently the Church could very well have been without the same the 1300. years proceeding. And if this Boniface, of whom it is written that he entered into the Popedom like a Fox, reigned like a Lion, and died like a Dog, would needs institute the jubilee after the Example of the Law of God, 
f Levit. 25.  why did he command that it should be celebrated every hundreth year. Truth it is that the other Romish Pontifes considering that the time of their Popedom could not reach so far, because of the shortness of their life, which for the most part is finished by violent death, have abridged the time, that they might the better fill their bags, and obtain the best part of the spoil which the poor people under the pretence of indulgences, bringeth in to them from all parts. Wherefore Clement the sixth hath ordained it to be every fiftyeth year, and cast of all Sixtus the fourth, to be every 25. years once. Superstition therefore being upholden by the insatiable and immoderate ambition of those that are exalted to this Sea, hath framed this jubilee according to the pattern of the secular year of the Romans.   

CHAP. VII. Of Purgatory.  
WE will speak of Purgatory, which is the patrimony of the Romish Clergy, and the chief foundation of the Masses for the dead. Our writers have declared by their learned writs, that it was unknown under the Law, was without any proof or likelihood, let it be never so small, either in the old or new Testament. And those of the Romish Church could not in the whole Bible, find out any pretence for their Purgatory, save only in one place of the second of the Maccabees, an Apocryphal book. We will not sound the deepness of this matter, sith Purgatory was not holden or delivered as an Article of faith, more than 400. years after the death of our Saviour, and S. Austin himself did hold it only for a problematical doctrine, which should not be taught to the people by the Heralds of the doctrine of salvation. What 
a Who doth not perceive that Pope Gregory hath from thence the fables of his dialogues, where he placeth the Purgatory of some souls in baths, some in the wind under leaves of trees, others in the fire.  is the ground thereof then, and who hath sown the first seed thereof? Who but Plato, Homer, Virgil, Mahomet and such other Gentiles? And S. Austin himself findeth such a conformity between the opinion of Plato, and that of the Christians of his time, that he hath termed this decree merely Platonical: which the jesuits with all their subtleties dare not deny. Then Purgatory is wholly builded after the pattern of the doctrine of the Gentiles, as it may easily be demonstrated. Eusebius 
b De prepar. Euang. lib. 11. ca ult.  making mention of the doctrine of Plato; So soon as the dead are arrived in the place, whereunto they have been transported, first of all it is discussed in judgement who hath lived well or naughtily: and if any seem to have lived after a midway manner, they are carried along the Acheron to a marish, where they are purged by enduring of heavy punishment, and being delivered from thence are rewarded with honours according to their merits and good works. And this doth he insist on more at length, using namely these words, to purge and absolve. And in another place out of Gorgias in Plato: Those that have sinned, saith he, curably, that is to say, easy to be pardoned, are purged by suffering of torments, both while they are living here, and in hell after their decease. But as touching those that have sinned incurably, to such no good can happen, sith they are incurable. And thus did Plato 
c Plato lib. 10. de Rep. Dial. Phoed. Gorg.  make up three degrees of men: of the virtuous, whom he lodgeth in the fabulous Elysian fields: of the ungodly and such desperate persons, whom he adjudgeth unto everlasting fire: and his Purgatory is reserved for those of the third rank, who have committed sins, but such as are forgiven, and may easily be remitted in this world with small penance, yea although it were but by the aspersion of a little holy water. And for these last, I say, he appointeth sometimes burning rivers, and other sorts of punishment for the expiation of their crimes. And to the intent that they may not lie linger in these torments, as you have yearly Masses for the dead, 
d Plato lib. 2 de Rep. Cicero lib. 1. Tuscul. quaest.  so also hath he ordained certain ceremonies and purifyings, which he thought would yield a singular comfort unto the souls, and relent their dolours. And to this effect 
e Plato lib. 4. de Repub.  he ordained yearly feasts, and twelve days of February were of purpose dedicated, for the celebration of the memory of the dead, for visiting of their sepulchers, & to pray for their weal, where the Silicernium was not forgotten, as we shall show in the title of the feasts of the dead. Homer wrote some thing before Plato: and Virgil 
f Virgil. lib. 6. Aeneid. Ergo exercentur poenis, veterumque malorum supplicia expendunt, aliae panduntur inanes. Suspensae ad ventos, aliis sub gurgite vasto Infectum eluitur scolus, aut exuritur igni.  his imitator or translator hath followed his paths, and maketh mention thereof in his Aeneides, as of a true thing, where with his cunning and accustomed eloquence he describeth the tortures of those poor roasted souls, whom with time he bringeth forth cleansed and purified, from that purgatoriall fire, to make them fly 
g Virg. Aeneid. 6 Donec longa dies perfecto temporis orbe Concretam exemit labem, purámque reliquit Aethereum sensum atque aurai simplieis ignem.  up into the mansion of his thundering jupiter. And who doth not perceive the doctrine of our Masters in these works? And who doth not see therein the very formal text of that which you maintain & teach concerning this cruel fire? From whence then is Purgatory? truly from Gentilism. Plutarch 
h Plutarch. lib. de fancy quae visitur in luna, & De sera Numinis vindicta.  placeth Purgatory between the moon & the earth, and there maketh the souls to lodge, that through divers sorts of punishment they may be purged of their sins. And the fear of those torments, and the compassion that they had of their parents and friends that were dead, was the cause why they made sacrifices for them, as it was practised (according as Xenophon writeth) upon the soldier that was slain in the battle. And should not this be all one with that which ludas Machabeus committed, if we must give credit to the translation of your Bibles? Mahomet 
i In Alcor. Alzoara. 17.  ordained three ranks of the dead: some to be citizens of Paradise: others of hell: and touching the last, he plungeth them in Purgatory, to wash away their remnant filthiness, and to cleanse their souls, that they may be refined, and worthy to enter into the mahometical Paradise.   

CHAP. VIII. Of these Names, Sovereign, Pontife, and Pope.  
THose that are read in histories know the etymology of this word Pontife, which is derived from Pons sublicius: For it was his charge to repair that bridge whensoever the same was exposed to any peril, and in danger of breaking, through the violence of Tiber; because it is made of timber, without any iron or other mettle, and for this cause it was also reputed holy and sacred. His dignity was excellent, and for ornament thereof a Sergeant marched before him. His pontifical hat was such a one as the Cardinals of the Romish Church wear at this day. In stead of being carried upon men's shoulders, as the Pope is, he went in a litter, sitting in a Curule chair royally, as the chief Magistrates of Rome were wont to do: If any prisoner being a malefactor had encountered him, all that day long he was released from his pain. The medalles, coins, and monuments of the ancient Roman Emperors do witness, how that they were named great Pontifes, as this inscription proveth. jul. Caes. Pont. Max. Which hath been imitated by other Emperors in great number. The Pope faith that he is Christ's successor in his great Pontificat 
a Cone. Later. sess. 10. impertum sinctitatis vestrae & sess 9 regaie pontificum geus. Et sess. 3. sess●. Princeps totius orbis. Tomo 3. Council sic Innoc. 3. In retribu●ione iustorum salutis aeternae pol licemur augmentum vide causam 13. quaest. 5. Can. Omnium C●si Papa. dist. 40. et Cannon nos. ead dist. Quis sanctum du. bitet ●sse eum, quem tantae dignitatis apex extollit, in quo sidesunt, &c  notwithstanding that he hath reserved for himself this sovereign dignity of Priesthood exercised by him, & which he doth exercise still for ever. Is this a mark of Antichrist, to call himself successor to an office incommunicable to any man. 
b Bulla, exurge Domine. Haeresi 27. Lutheri Certum est in manu Ecclesiaeaut Papae prorsus non esse statuere articulos fidei.  If the debate were concerning the order of Aaron, suppressed and abolished long ago, and if judaism were not altogether abrogated, we would grant a successor in this dignity, but to grant one to this sacrifice, which is after the order of Melchisedech, this is an horrible blasphemy. Wherefore we cannot liken the Pope of Rome better to any then to the Muphti, and great Caliph (which is as much to say, as the Lieutenant of God) of the Turks and mahumetans, he calleth himself their Lord and Prince on earth, he usurpeth the swords both spiritual and temporal, he calleth himself the Prophet and Vicar of God, by virtue of the ancient succession of their great Prophet Mahomet. And who acteth and playeth his part better in these affairs than the Pontife of Rome? He calleth himself Pope. 
Pope.  We confess that about 400. years after Christ jesus, 
c Galerus praefectus Cyprianum sic interrogat: Tu es quem Christiani Papam suum nominant?  as in the time of S. Austin, this title began to be used among the Bishops, as it appeareth in these subscriptions, Cypriano Papae, and in S. Hierome Beatissimo Papae Augustino. And none can make any question but this word hath proceeded from the 
d Carnus etiam par tc Graecè dici Papam seu Pappā patet ex Hom. Odyf. l. 6 Id cir●o Guicciardinus hist. l. 1 scribit Alexandrum sextunex muliertb. filios u●thos quatuor, duas filias tuliss●, quos filios non nepotes, aliorum sacrificulorun more vocaresolitus erat Kissing of slippers.  Grecians. And that so famous idol of jupiter, worshipped of the Bythinians, was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O jupiter Papa. And by what privilege have the Bishops of Rome reserved it to themselves alone, all others being excluded, sith he whose successors they vaunt themselves to be, did never attribute it to himself? Let us come to the kissing of slippers. Whereas the Pope will have them to be kissed, is not this to imitate the ancient Pontifes of Rome, who being set in their Curulae Chairs, received the same honours of those that entered into their temples? But let us say better, that this vanity hath proceeded of the invention of Caius Caesar, 
e Seneca de beneficijs l. 2 c. 12. Caesar Pompeio Poeno osculādū porrexit peden, ut viderent homines soc culum aureum mar garitis distinctum.  who according as Seneca writeth, put forth his left foot to be kissed by Pompeius, surnamed Paenus. Pomponius Laetus writeth, that Diocletian 
f Dioclet. (inquit Pompon. Laet. in Diocl.) edicto san xit uti omnes sine generis discrimine prostrati pedes ip sius exoscularentur, quibus ctiam venerationem quandanadhibuit, exornans calceam nta auro, gemmu & margaritis. Idem posteafecisse & Maximun narrat Alex ab Alexand.  put forth an edict, whereby he commanded all persons indifferently to kiss his feet, and to this effect, after the example of Caligula, did he wear slippers of great value, such as the Pope's Pontofles are at this day. And the greater sort of the Prelates only are exempted from so doing, to whom the Pope putteth forth his right hand to be kissed, a ceremony proceeding from the same warehouse of the Pagans, as Plinius 
g Plinius lib. 11. religio aliqua est in dextra, quae in fide porrigilur, quae osculis aversa appetitur.  and Apuleius 
h Apul. As. lib. 2  bear witness. To conclude, if the Pope were diseased of the gout, and lame of his legs, he might pretend some excuse, when he causeth himself to be carried; but whereas he doth it as a point of Religion, it is intolerable. And from whence should he have learned this delicateness, but from the ancient Romans 
i Iwen. Quadrivio? ùm tam sexta ceruice feratur, Hine atque inde patens ac nuda penè cathedra. Mart. lib. epig 4. cum tibi non essent sex millia Caeciliane, Ingenti latè vectus es hexaphoro.  his forerunners.   

CHAP. IX. Of the Pope's Arms, and of the Keys.  
IN the blasons of the Pope's cognisance there is always a pair of 
a 
Beda Ecclesiast. hist gent. Angl●r. lib. 3. ca 25. narrat suo tempore omnibus persuasum fuisse ianuam coeli Petro commissan, quasi coelum materiale haberet ostium.  
Solve iubente Deo terrarum Petre catenas, Quifacis ut pateant coelestia regna beatis.  
Cantantur in festo B. Petri ad vincula.   Keys inseparably united with a Tiara triply crowned. This is that great Lock-smith, of whom others have obtained power to open and shut. And who should have resigned over this place of key-bearer unto him? From whom hath he borrowed those mantles, blasons, and the two keys made in manner of a Burgundian Cross? Truly his predecessors are of no small number, and he is heir to many, whom superstitious antiquity did hold to be Gods, and to whom this charge was committed. Mercury had the petase, or winged hat, and the Caduceum wrapped about with two serpents. Apollo Thyreus had the place of great Sergeant-porter among the Grecians: Clusius was one of this trade. Patulcius meddled therewith also: and the Grandfather janus' King of Italy had two faces, a token of his wisdom in governing his people, and hath been the first Roman Key-bearer, sovereign patron and Dictator of the ancient Catholic Roman religion, Prince of the Limentins, Foriculans, Cardians, and other under officers, and to him belonged 
b Cui reserata mugiunt aurea claustra Pole.  the opening and shutting of the golden gate. The Pope hath succeeded him. The Pagans painted Mercury 
c Imaginem Papae cum triplici tiara vide in Bibl. vulg. edit. ex typographia Apostolica Vaticana.  with three heads, and named him Tricephalus in place whereof the Pope hath his three crowns, to declare the fullness of his power, which he usurpeth over heaven and earth. And touching hell, he hath displaced, or made Hecate give way to him (called of the Gentiles Trivia) together with Cerberus and Geryon, to the effect that he may send thither, or bring from thence such as pleaseth 
d Can. Si Papa. dist. 40.  him best: for he braggeth that he may send souls to hell by whole cart loads full, without any fear of reproach. Clement 
e In bulla sup. jub.  the sixth commandeth the Angels and Devils. Is not this that which is said of Orpheus, that he descended into hell, to deliver from thence his wife Eurydice, Pollux to release his brother Castor, Theseus and Pirithous to ravish Proserpina, and Hercules to carry away Cerberus?   

CHAP. X. Of Vestures, Albes, Amices, Mitres, and Crosier Staffs.  
IT is to be wished that the simplicity in clothing, which shined in Christ jesus and his Apostles, had been imitated. In the primitive Church we do not read that the Bishops differed from others in their apparel, 
a Vt quondam vestirentur Episcopi, vide Turtul. de Pallio, & Socratem Ecclesiast. histor. lib. 4.  as well ordinary, as when they went to preach and proclaim the Gospel, & to minister the holy sacraments. Those habits therefore that were indifferent, afterwards became different, but simple and without curiosity. It is not unknown to us what objections you use concerning this matter, and how you keep yourselves close in the sunshine of the authority of some Fathers, as of Gregory Nazianzen, 
b Greg. Nazian. in insomnio de Anastas. Ecclesia Chrysost hom. 83 in 26. cap. Mat. Hieron. de vita Cleric. ad Nepot. & lib. 1. aduer. Pelagianos.  and others, who report that the Priests and Deacons were apparelled in white, during the time of the celebration of the holy mysteries (not that we think it unlawful to use a comely white robe in the celebration of God's service: but on the contrary we hold the use thereof as fit and decent as it is ancient:) and thereafter you forget not Saint Austin, who in one of his Epistles 
c August. epist. 54.  maketh mention of a vesture of the head, called Pyrrum (which far from the purpose you read Byrrum) which was a red hat peradventure such as the Cardinals of Rome wear at this day. But by the contrary, to prove unto you what modesty those first Bishops used, I will only produce the example of Babilas Martyr, and Bishop of Antiochia, whom S. chrysostom so highly commendeth, 
d Chrysost. lib. aduer. Gentiles.  and among those virtues, wherewith this Father was endued, he maketh mention of his frugality, and that his apparel was but after the ordinary fashion of other Christians. In the ages next following, chiefly under Gregory surnamed the Great, this natural simplicity was corrupted, through the imitation aswel of judaism as of Gentilism. Of judaism according to Rabbanus Maurus, 
e Rabban. Maur. de inst. Cleric. lib. 1. cap. 14. & sequent.  who taketh the pains to decipher them one by one. But of Gentilism in truth, if we take pleasure to contemplate the figures and fashion of the Pantheon at Rome, otherways called the Rotonda, in whose vault we see cut with singular artifice, the whole ornaments and ceremonies which the poor Gentiles were wont to use in their sacrifices. 
f Alexan. ab. Alex. lib. 4. cap 17. Valerius. Philostratus.  That we may enter farther into this matter, we find the statutes of Numa, concerning the apparel of those whom he ordained to offer sacrifice, and of other Priests of Paganism, which he would have to be of a white colour 
g Cic. de leg. colour albus praecipuè decorus Deo est habitus.  (we except not against the colour or garment, if it be not made a part of God's worship, and applied to a mystical sense, as it is in the Church of Rome) as the etymology of this ornament called Alba, 
h Apul. Asin. lib. 11. vocat cataclistam vestem, hoc est, secundùm Eeroaldum, undique clausam.  doth sufficiently witness, which is the ordinary garment that your Massemongers have retained for themselves at this day, and which the Egyptian Priests used in their service, 
i Herod. lib. 2. & apud Philostratum memorat. Apolonius Tyanaeus.  according to the tradition of Pythagoras, and had in abomination that which was made of wool. And it were to enter into a labyrinth, out of the which we could not easily escape, if we should make any stay in that which might be said, and written of this subject. Plautus mocketh 
k Sanè hoc genus mulierosum est tunicis demissitijs.  these large and ample robes. Plinius maketh mention thereof in divers places of his works, and clotheth the Priests therewith, namely those of Egypt. Those vestures which you call holy and 
l Virg. Aeneid. li. 3. Fert pictura●as auri subtegmine vestes. Et lib. 9 Et tunicae manicas, et habent redimicula mitrae.  mystical, are not all of one fashion, neither yet worn daily, or on every holy day. You have of all colours and fashions. Some are set out with one sort of flowers, & some with another. Which maketh me call to mind the vestures of the Salians, that were variable after this manner, as the Divines of the Gentiles witness, to wit, Virgil, Ovid, and others. And those garments were not made indifferently of any kind of stuff, the matter was singular, neither was it lawful to make them of any other thing then of fine linen, whether it were because it is brought forth of the earth or for the frugality and profit redounding thereof, the same being fit for all seasons: and held such as were made of wool to be polluted. And from this kind of vesture the Priests of Egypt were named Linigeri, as well by 
m Herod. in Euterp. Martial. epigr. lib. 12. Iwen. Sat. 6. Ouid. Metam. li. 1. cum ait: Tum Dea linigeracolitur celeberrima turba.  Herodote, as by the Poets, and were very careful to have it white and clean, which caused them wash the same often, like as your Friars do at this day. Cicero approved 
n Cic. lib. 2. de leg.  those linen garments, chiefly when the fashion was woven, which he thought to be most acceptable unto God. And such as were died in colours were to no use, save only in time of wars. This white colour was in so great request, 
o Pers. Sat. 1. juppiter haec illi quamuis albata rogarit. Horat. serm. 2. Ille repotia, natales, aliosue dierum Festos, albatus celebret.  and was had in such reverence, that the Priests and such as offered sacrifice among the Gentiles thought it great honour unto them to be surnamed and called white. And moreover, the Philosophers almost of all sects, after the imitation of the Egyptian and Romish Priests, had the same in great estimation, and farther used it in their daily wearing. Apolonius Tyaneus 
p Philost. in eius vita. O Divine Pythagora, tu prome causam dicito: siquidem eius gratia in ius vocor, cuius tu inventor, ego imitator sum.  in presence of the Emperor Domitian, was reproved for wearing a white garment. His excuse was, that that which he did was after the example of Pythagoras, whose imitator and disciple he named himself. The feast of Ceres was honoured with white apparel 
q Ovid Fast. lib 4 Alba decent Cererem, vestes Cerealibus albas Sumite, nunc pulli velleris usus abest.  Isis and Cybele the mother of the Gods, were served after the same manner (which I speak not, as condemning either the colour or the ornament, but because you put a necessity of religion in these things, and apply them to a mystical sense, as the Heathen do.) Is not this the same that is observed in your Churches at the Mass of the virgin Marie? And like as the sacrifices and ceremonies done to Pluto and Hecate were performed in the night season, 
r Virg. Aeneid. 6  and the offerings were black: so also they use this colour in the Masses of Requiem, which are said for the dead. Those of quickest sight among the Gentiles 
s Apul. As. lib. 8.  have mocked these delights, and secretly have accused their Priests, by calling those Curetes 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that were dedicated to the service of the great mother, as who should compare them unto young Maids that are too curious in their toys. And that veil to cover the head with, which Aeneas did institute, is it not the Amice of the Priests 
u Aliud est etiam vestimenti genus Archiepiscopis pro prium, quod magna pecuniarum vi à Romano Pontif. redimitur, in quo dignitatis suae plenitudinem esse positam arbitrantur, quod pallium vocant, cuius etiam vis tanta esse aestimatur, ut eo non donatis nec raparum libram benedicere fas fit. Vide lib. de sacr. cerem. Rom. Eccles. & totum tit. de usu. pallij. quand●que venditur 30000. aureis, nec successori licet uti pallio sui antecessoris.  of the Romish Church? The cope of your Massmongers is by the statute of that Magician the second King of Rome, who ordained that a coat of divers colours should be worn above this white robe. Which also, we say, might be used, if no necessity were placed in it, nor abused to any superstition. And it cannot be denied that this cope was made after the fashion of the best cloaks that were among the Pagans. These are the principal ornaments which Numa ordained more than seven hundreth years before the incarnation of the son of God; The Flamen Dialis was honoured with the robe pretext, which was a sort of garment not much different from those jerkins now used in the Churches. And those tunicles, wherewith the Deacons, 
x De tunicis Diaconorum, in quibus eleemosynas olim excipiebant vide Raban. & art 4. & 5. Apostolico can.  and subdeacons are clothed, draw very near to the robe Latusclavus, which was made fast with large buttons of gold or purple. Moreover, the sacrificers were arrayed outwardly with the skins of those beasts which they had offered: and is it not from those that the Canons have borrowed their furs? As concerning the Mitre, 
y Ad defendendas Episcoporum mitras, bicornes aiunt esse factas, exemplo faciei Mosis, quam cornutam fuisse credunt. Polyd. Virg. de invent. ver. lib. 4. cap. 7. Cicero 6. Verr. ex Virg. Aeneid. 10. & Aelian. Spartiam.  which is your Bishops chief ornament, the sacrificers of the Gentiles did use the same, as it may be seen in Writers. And the Kings of Persia and Egypt were decked therewith as with a Diadem. And your shepherds club, which you call the Crosier staff, hath no other origine, then from that cudgel without knots crooked at the top, which the Augur held in his left hand, while he went about to remark the regions of the air upon the top of an high tower by his divination.   

CHAP. XI. Of shaved Crowns, Heads, and Beards.  
PLutarch witnesseth 
a In vita Thesei. Verissiman tonsurae causam ex historia Hieronymus ad Sabinianum videtur expressisse, cum ait de tonsura virginum: hoc autem, duplicem ob causam, de consuetudine versum est in naturam, vel quia lavacrum non adeunt, vel quia oleum nec capite nec ore norunt, ne à parvis animalib. quae inter cutem et crinem gigni solent, & concretis sordibus opprimantur.  that this manner of shaving of the head is very ancient, and doth attribute the invention thereof to certain Nations, which were of the opinion, though contrary to the custom of our ancient Gaulleses, that long and side hair was a great hindrance to the nimbleness & agility that is requisite in warfare, which caused them cut away their hair. And 'mong the Romans, this ceremony was observed, that such as had been delivered from captivity, whereby they were made slaves, did follow after the triumphal chariot of their deliverer, having their heads shaved. Nevertheless this custom ought to be attributed, not to S. Peter, shaved by derision in Antiochia (as your tradition beareth) but to the Egyptians, 
b Herod. in Euterp.  among whom the Israelites remained certain ages, of whom they have learned (as by all true likelihood it may be gathered out of the holy Writes) the first tradition of shaved 
c Iwenal. Sat. 6. Qui grege limigero circundatus et grege caluo.  crowns, heads and beards. The Priests of the Goddess Isis, and the Babylonian sacrificers took delight to walk thus attired and marked, from whence the Poets have taken occasion to scorn them, and call them 
d Mart. epig. l 12. Linigeri fugiunt calui, sistrataque turba, Inter adorantes cum stetit Hermogenes.  bald. The great Moses while as he was discharging faithfully the calling which God had committed to his charge, spared no travel in revoking the Hebrew people from their Egyptian Idolatries, 
e Nicolaus Leonicenus in varia historia lib 2. cap 21. Isidis, inquit, Sacerdotes in Aegypto lineis utebantur vestibus & semper erant detonso capillo, quodetian per manus traditum ad nostra usque tempora pervenisse videtur. Siquiden ij qui apud nos divino cultui & sacris altaribus president, barbam comamque nutrire prohibentur, et in sacris utuntur lineis amictibus.  they being of themselves inclined and ready to embrace the superstitions of their hosts, as the melting of the brazen calf beareth sufficient testimony. And what was more worthy of the admirable wisdom of so excellent a man, then to keep back and banish from the holy Sanctuary those Heathenish vanities. He therefore being inspired with the holy Ghost hath caused a register in the book of the law of his express decrees, 
f Levit. 19  addressed to the Leviticall sacrificers, that they should not cut their hair or their crowns after a round fashion, neither yet shave their beards. In the time of the Prophets, the Pagans and Infidels, when they worshipped their Idols had their heads shaved, which gave occasion to Ezechiel 
g Ezech. 44. 20. & ibi D. Hieronymus.  to repeat the same precept that in old times had been pronounced in the Law. And that frowardness which was natural to that people, hath made this admonition 
h jerem. in epistola ad jud. in Bab. abduc. Ne verticem raditote, néue barbam vellitote. Baruch. 6.  be repeated over again, that they might be ware of the filth of Babylon, where they were to remain captives for some years. And why make you not use and profit of these so manifest ordinances? What may we say when we behold your crowns altogether bias (for they differ each from another as far, as the regulars and seculars do) but the same which made the Messalian Priests to be derided 
i Pars maxillarum tonsa est tibi pars tibi rasa est, Pars vulsa est: unum quis putet esse caput?  by their own followers? And this Greek proverb, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est circumcidere comam.  to shave his bush of hair, which was a flout against this foolish custom, may be objected against you without doing you any wrong. And this ceremony maketh me remember of the Curetes, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priests dedicated to the service of the great Mother, whom some have thought to have taken their name from shaving. And Apuleius 
m Apul. Asin. li. 11. Hi capillum derasi funditus vertice praenitentes, magnae religionis terrena sydera & Antistit●s sacrorum proceres qui candido linteamine etc.  maketh his Priests march forward carrying the relics of the Gods, in this furniture of crowns and pontifical ornaments, such as we see they are at this time, and chiefly on the day of the shows and ceremonies of Diana. It is not unknown to us what you write and teach 
n Durand. rat. li. 2. de minist. et ordin. eccle. Petrus Val●rianus de sacerdotum barbis. Pont. Rom. par. 2. dist. 23. Can. prohibet. can. Clericos. Can. Si quis. Extravag. de vita et honest. clericorum.  concerning your crowns, and of the mystical glosses wrested from thence. This subject hath seemed to you to be of such importance, that you have compiled whole treatises thereof, that we might learn those secrets and mysteries, which are hid under the operation of a Barber's razor. Your canons, decrees, and decretals have not been silent, yea, it is a ceremony annexed to the essence of your Priesthood, 
o Haec sunt Anazilai paegnia.  and a mark of the character thereof: as in times past that thread of linen, from whence the 
p Lucan. lib. 1. Et tollens apicem generoso vertice flamen.  Flamines have taken their name, as if we would say filamines was the mark and token of the dignity of the Heathenish sacrificers. You attribute these inventions and orders to some Romish Pontifes and Counsels, 
q Anicetus. Alexander 3. Anacletus quintus. Concil. Tolet. 4. et Agathense. can. 15 nempe id sibi negotij crediderunt solùm dari, populo ut placerent quas fecissent fabulas.  by going about to rob your ancestors of the honour due unto them for teaching you those pretty knacks. It is an ordinary speech among you, to say that you are free from secular jurisdiction, and to maintain this unlawful liberty, you have troubled both heaven and earth: and I believe that for a pattern you have imitated that which was wont to be used toward slaves, whose heads they shaved, when they did enfranchise them, and gave them bonnets 
r Plaut. in Amphit. Quod utinam ille faxit jupiter, ut ego hodie raso capite caluus capiam pileum.  for the same. And all this was acted in the Temple of Feronia, whom superstitious antiquity held to be the Goddess of liberty, to the intent that you may make the acts of your ceremonies the more authentic, which are kept in your Monasteries, even unto this day, and especially in those of the order of S. Benedict. The same Gentiles, 
Mart. lib. 9 epig. 18.  ˢ being mad after the worship of their Gods, to the effect that they might do the more honour to them, amongst other offerings, 
Hos tibi laudatos Divorum vocecapillos Ille tuus Latia misit ab urbe puer.  they sacrificed and offered to them bushes of head hair cut from their children: in like manner as you do with the hair of the maids and virgins which are dedicated among you to a 
Et 27. Consilium formae speculii, dulcesque capillos Pergameo posuit dona sacrata Deo Et de Eucolpo. Hos tibi Phoebe vovet totos a vertice crines Eucolpus, domini centurionis amor.  Monastical life.   

CHAP. XII. Of Benefices and Tithes.  
THe second King of Rome was the author of the Religion, and of the officers thereof, of the Religion (I say) which was observed in this City, sometimes mistress of the world. The 
a Blond▪ lib. 1. de Rom. triumph.  ministers thereof were the Pontifes, Augurs, Salians, Feciales, Curious, and others. Now as God ordained certain laws amongst his people, touching the maintenance of the Levites: in like manner the Devil, who is an ape, persuaded Numa the sovereign Pontife of his Religion, to find out some means for the maintenance of those that were consecrated to his service. We will not reprove the statutes of Christian Emperors, 
b L. Si quis ad declinandum. C. de Episcopis, & Clericis. L, illud quod L. Sancimus. L. ut divinum. Cod. de Sacros. Eccles.  touching their donations and legacies proceeding of their Testaments, which were given to the Churches, and that for the use & weal of the poor. We wish only that the intention of the testators might have been justly and duly observed, which was to comfort, to cause receive, and maintain with those goods that they had left, the strangers, the sick, the distressed, the orphans, the poor, and to redeem captines. I will seek no other witnesses than you, how those goods are managed in your Churches. Numa allowed maintenance for the Vestal virgins, out of the common revenues. Private persons being either encouraged by this example, or rather provoked through a superstitious devotion, did after the same manner: and the donations whether they were in movable, orin immoveable goods, increasing daily more and more, did enlarge the Benefices, and made them become exceeding rich, whereof some belonged to the Prince's disposition, or to the common wealths, or else depended of the College of the Pontifes: and the rest belonged to the presentation of some private persons, by the right of patronage: as at this day the Emperor, the Kings, the Pope, & others have this right of be stowing Benefices. And from thence we gather, that the 
c Curia Romana non petit ovem sine lana.  Offerings, Pledges, first-fruits, Mortuaties, Anniverssaries, and Legacies, Fines, Confiscations, and Condemnations were the ordinary reucnues of the ancient Roman Sacrificers. This is verified by the monuments and sepulchres, from whence you have taken the model of the foundations for the dead, which at this day have for their pile the doctrine of Purgatory, notwithstanding that those foundations were laid a great while after. For the fifteen Counsels which we have extant in the Greek, speak not one word of them, although they come so far as the eighth hundreth year. We have the testament of Gregory Nazianzen, 
d Testam. Greg. Nazianz. quod extat in corpore iuris civilis Graeco-Romanl. pag. 203.  signed after him by five Bishops. All his Legacies tend to the maintenance of the poor. And such as have written of the antiquities of the Gaulleses, doc attribute those donations made for the dead (which smelleth altogether of their Paganism) to the prodigality of Dagobert, King of 
e Du Tillet in his abridged Chron, of the French Kings.  Frannce, pretending thereby to obtain pardon for his sins, after he had lived all his days shut up among women. The confiscations have brought no small gain to graife those Benefices. We read also that Cicero his house was after his banishment forfeited to the college of Pontifes, and consecrated to the Goddess of Liberty. You have tolerable and intolerable Benefices (you are acquainted with your own term.) Concerning the last; the Pope's dispensation is requisite thereto, if any will enjoy a plurality, which was practised in old times among the Gentiles (and in some cases we deny not to be just and lawful among Christians:) for to enjoy two Benefices, the dispensation of the sovereign Romish Pontife was requisite, as it is recorded in the History of Fabius Maximus. 
f Tit. Livius. lib. 30.  Now it is not to day that these contentions, concerning Benefices, have been engendered. For during the reign of Valentinian the second of that name, there arose a fierce combat among the Christian Priests, and the Idolaters, upon the quarrel concerning foundations and legacies. And in this age, the whole life of man were not sufficient to learn all the cousining practices, wherewith this Beneficial subject is accompanied, and mingled together. And concerning Tithes, the matter cannot be cloaked any longer with the Tithes of the Levites, it is but a wet sack in time of rain, seeing you do rather with them maintain your prodigality and pride, then sustain the poor. The Romans paid Tithes to Hercules; Lucullus 
g Plut. in Lucul. Festus.  consecrated the Tithes of the booty which he obtained in the war against Mithridates. Liber pater, other ways Bacchus, 
h Ouid. li. 3 Fast.  after he had conquered the Scythians, offered the tenth part of the spoil to jupiter: Which Cyrus 
i Herodot.  imitated after he had subdued the Lydians. And fith you will not be put from abusing of Tithes, God's inheritance to his Priests, why are you not contented therewith, without adding further to your head-peices, Mitres, and Crosier staffs, Kingdoms, Dukedoms, Marquisats, together with the very fat of the earth?   

CHAP. XIII. Of Friars.  
THe Roman Empire hath been void of Monkery, I cannot perceive the print of their feet in Histories, unless we should attribute Monachisme to that society of Priests, belonging to the Syrian Goddess, so often mentioned in old times by Apuleius. 
a Lib. 8. Asini.  And that which I know I have from the Jesuits own mouths, which unawares have discovered themselves like mice, and were very much amazed to see in jappan 
b In the Commentary entitled, De rebus Indicis & japponicis.  a fraternity and likeness between the ceremonies of those Barbarians, and their own law-like ceremonies, with other statutes of the Romish Fratrie. There they found the jammabuxes, whose austerity being campared with that of the best reformed Friars of the Popedom, whether it be in watching, fasting, meditations, scourging, with other such like exercises, will be fowd to go far beyond your feveritie. They have their sownings and ravish in the spirit, like your Capuchins with their arms spread abroad. They have their Popes, who censure Kings, even as he of Rome doth, and deposeth them, thereafter they cause themselves to be carried upon men's shoulders. The Bonzes are Friars: the Tundes are Bishops, which have the bestowing of smaller Benefices, commuand fasts, take order for eating of flesh. Their Monasteries are like unto King's palaces: there you may contemplate fair Libraries, dining rooms, galleries, and chapels, they live in commonty together, they abstain from marriage, and use poling. They have their bells, their cloister devotion, their music, their canonical hours. Sometimes they are busy in meditation, and have certain hours appointed for their recreation. They have praying for the dead, and the fire of Purgatory is kindled among them, as it is among you; lights, perfumes, frankincense, and holy water, are not forgotten, no more than are the indulgences and strings of beads, which they carry in their hands, to number their prayers with. Bulls and warrants for souls are granted. In a word, it is all one thing: if there be any difference, it consisteth only in the names. And as you worship the God that is created in your Mass, whom you keep locked in your prisons far from any use, so also have they their God Amid, which is gloriously seated on the altar in the midst of the Temple. S. Christopher also is worshipped under the name of Xacqua. The Turks have their Friars also, which are divided into several orders & rules of living. They make profession of austerity of life, and above all things of chastity, which that they may the better observe, they pierce their yard and tie it with iron rings which they carry about them all their life time. They have begging Friars, 
c Solis, matris Deum, sacerdotibus stipem Roma cogere licebat, sicut omne mendicantium Monachorum familijs id proprium est.  those that go bare footed, and others that go in their shirt, and bore headed, and such as forget not to tear their flesh with stripes. And from whence hath your Monachisme proceeded but from these. We have made mention before of the Vestal Virgins: we shall add thereunto, how that the Emperor Antoninus named Philosophus 
d julius Capitolinus.  ordained and erected a new order of Virgins, in honour of his Lady Faustina that was deceased; and from whence have your Sanctimoniall Nuns proceeded but from this invention.   

CHAP. XIIII. Of Flagellants.  
THe Council of Latran 
a Holden in An. 1215.  hath forbidden to invent any new sect of Religion. The further we go, the more this sort of merchandise is increased in the world. They contend who shall labour most: 
b Huius abusus reformation est ex igebat Guli. Durant. Episcopas Mimaten. in tract de mo. celeb. conc. gencr. part. 2. tit 35.  and such as will not be bound so strictly, have invented a new sect, calied of the Scourged, Whipped, being recommended to the virgin Marie, fellow-brethrens of the rosary, 
c A Lupercis Christianos suas flagellationes mu tuatos esse, & in eundem finem instituiss, testatur P olyd. Vir. de inucnt. lib. 7. cap. 6. Flagellantes iam pridem habiti few runt haeretiet. Vide Nauclerun volum 2. generat. 45. Albert. Argent. in Chron. sub an. 1349. Chronicon chronic. sub anno 1273. Albert. Krantz. Wand li, 8. cap. 29. joan, Gers. in 1 part. oper. tract. cont. sect. Flagelse pag. 22.  Flagellants, which have ranked themselves in black, blue, white, and grey squadrons. What further? I hope that very shortly we shall have some green like parets, and some red like Cardinals. These are made companies; and which are ready at all occasions that may happen and occur for the Pope's service. I will not take the pains to set down in particular what games they use to practise: a certain learned person 
d Revis. de Conc. Tridentin.  hath done it before me, I shall be content to say only that your Flagellants, and jesuits have learned of the Baalites to scourge themselves till they bleed. 
e 1. Reg. 18. ver. 28. Look Deu. 14. vers. 1.  The Lupercians running through the city, bated not only such as they found in their way, but themselves also. 
f Herod. lib. 2. Sic apud Turcas se gerunt qui monachismis profitentur. Bartolom. Huingius de Turcarum moribus. Bellonus.  The Egyptians whipped themselves till they bled, and that during the time that a Cow offered to Isis in a holocaust was consuming. The Priests of the Goddess Cybele, of Bellona, and of the Syrians, made incisions with knives and graven irons, till they made the blood spring forth, 
g Apul. Asin. Au. lib. 8.  and this renting was used at processions, as it is practised among you at this day, and their sacrifices being finished they scourged themselves. 
h Vide Tertull. in Apologet. & in lib. ad Martyrs. & Plutarchum in vita Lycurgi.  The Lacedæmonians had their diamastigôsis, conform in all points to the discipline of your Friars. Who hath required these things at your hands?   

CHAP. XV. Of Celibat.  
AS Vesta 
a Ouid. Fast. 6. Non nisi castas; Admittebat Vesta ad sua sacra manus.  admitted none into her service but such Virgins as were picked out of the chiefest families of Rome, so also the Vest (which is to say a flame) of your Romish Church, will have those only to be consecrated to her, that keep their chastity, or abstain from second marriage: a rule so strictly observed, that he is holden to be a sacrilegious person, 
b Tibul. lib. 2. eleg. 1. Absistat ab aris etc.  whosoever will offer to touch the God of your Mass, not having the mark of Priesthood, whereunto singleness of life is inseparably annexed. If you should ask Siricius Pope of Rome, what moved him to forbid marriage, doubtless he would allege the example of Gentilism, as his 
c Epist 4 in fin.  words do witness, whereof this is the extract. I exhort you, saith he, I admonish you, I pray you let this infamy be removed, which Gentility (that is to say even Paganism itself) might lawfully accuse. Servius' the expounder of Virgil 
d ja hunc versum Aeneid. 4. Huic uni forsan poteram succumbere culpae.  witnesseth, that such as had been twice married were not admitted to be Priests. Of these Gentiles, saith josephus, 
e Antiq. jud. lib. 15 cap. 13.  the jews, namely the Esseans, learned this superstition in their declining age. Clement Alexandrin 
f Clem. Alex. Strom. lib. 3.  writeth, that the Heretics learned their singleness of life of the Pagans, against whom (saith he) our Christian Divines did allege that place of the Apostle. 1. Tim. 4. In novissimis temporibus discedent quidam à fide, etc. 
g Hieron. cont. jovia. lib. 1. in finc.  The Hierophantes gelded themselves by using of hemlock: in like manner did the Priests of the Mother of the Gods; And Apuleius 
h Apul. Asin. lib. 8.  maketh mention of horrible things concerning the Sacrificers of Isis, which had wont to do the same. The virgins that attended Diana, 
i javen. Sat. 6. Ille petit veniam quoties non absii. net uxor Concubitu. sacris obseruandisque diebus, Magnáque debetur violato poena cadurco.  and the Egyptian Priests observed also this law of chastity, and that with greater severity than the most chaste Priest that is in your Church, as the Poets of those times do testify unto us by very sufficient 
k Tibul. lib. 1 eleg. 3. pureque lavari. Te memini, & puro secubuisse thoro.  proofs. As touching women, they abstained from their husband's company when they were about to celebrate the Thesmophories of Ceres. And as it was a thing ignominious among the Gentiles to marry the second time, which the Flamen Dialis in special was forbidden to do, so also those of your Popedom that have been twice married, are counted irregulars.   

CHAP. XVI. Of Marriage.  
THe Gentiles had certain days which they marked with the black stone, and accounted them unhappy, 
a Ouid. Fast. 2. Dum tamen haec fiunt, viduae cessate puellae, Exoptat purospinea taeda dies. Conde tuas Hymenaee faces, & ab ignibus atris Aufer: habent alias maesta sepulchra faces.  upon which they would rather lose their lives then marry. And the seasons, days, and months of these prohibitions and restraints, were set down by their Divines. February had eleven days that were dedicated to the memory of the 
b Ouid. Fast. 3. Nubere si qua voles, quamuis properabitis ambo, Differ, habent paruae commoda magna morae. Arma movent pugnam pugna est aliena maritis, Condita cum fucrint aptius omen erit.  dead. March had three during the procession which was solemnised in remembrance of the victory, that Minerva obtained against Mars the God of war in defence of her chastity. And do you not believe with the foolish antiquity, that the month of May is the month of fools? I have known some so scrupulous and fearful in this regard, that they held such marriages as were solemnised in May to be unfortunate. 
c Ouid. Fast. 5. Nec viduae tadis eadem, nec virginis apta Tempora: quae nupsit non diuturna fuit.  This month had three days, on which marriage was not permitted, for the same cause that we spoke of concerning February, to wit, because of the feast for the dead, then instituted by 
d Plutarch. in Romulo.  Romulus, and called Lemurales. This is the corner, where the Council of Trent hath forged the restraint of the blessing belonging to marriage, from the first Sunday of the Aduents unto the feast of the Kings, and from Ash-wednesday unto Quasimodo inclusively. For upon what authority of the holy Scripture can this imitation be grounded, or rather this indecent affectation. And to the intent that I may not enlarge my volume, I will pass over with silence many ceremonies which you observe at your weddings, that are common to you, and the Pagans.   

CHAP. XVII. Of Miracles.  
ALL the Doctors 
a Chrysost. in Mat. 24 cap. hom. 49. Cyril. August & alij passim.  of the holy antiquity teach us, that he that demandeth miracles, is himself a new monster of infidelity: and he that seeketh after wonders is a great wonder himself: that miracles add not one jot to the holiness of man, for so much as they are common to the Reprobate, and because Antichrist is a sovereign worker 
b Mirabiliter quidem, sed mendaciter operabitur.  of miracles. This is your ordinary note, to call for miracles at our hands, as the pharisees did in old times, who asked signs from our Lord jesus Christ. And to show that you have whole storehouses furnished with them, to blind the simpler sort you blaze abroad the miracles (although false and supposed.) of the Crucifix of Muret, of the sweaty Napkin of Cahors, and Chambery, of the Images of our Lady of Loretto, of Puy, of Montferrat, of Roquemadou, and others: of the body of S. Claude, of S. james, of S. Antony's arm, and of other Saints both old & new. What will you answer to the Turks, who would have us believe that their Saints, whom they term Sehidun, work many wonders, even as yours do, and have their recourse unto them in time of necessity and sickness. The 
b De miraculis Ethnicorum vide Valer. Max. lib. tit. 8.  ancient Romans have been as well stored with these, as you that are their successors: their Chronicles bear witness, as the predictions of Spirits, that appeared to the living: of Images that have spoken; of the divination of Calchas in Homer, that Troy should be taken after ten years expired: of the Vestal Virgin that drew water in a siue: of Accius Navius Augur, who in presence of Tarqvinius Priscus cut a whetstone a sunder with a razor: of Claudia that hailed a great ship to the bank side with her girdle only, which neither the multitude of Oxen, nor the force of man could in any wise displace. What answer make you to this my Masters? Will you say that the miracles of these two vestals, were only wrought to declare their chastity, and not for authorising of Gentilism? Verily let us say that Satan by such admirable works would have installed himself in the place of the true God, to abolish the true and sincere doctrine, and to insinuate his own into the faith of men. From whence we gather that your miracles being made and forged for authorising of your Idols, and confirming of your doctrine already convinced of lies and falsehood, can be no other but the same fiictions and counterfeiting with that mask wherewith in old times he deceived the poor Gentiles.   

CHAP. XVIII. Conformity between the Gods and Saints.  
Dare you deny that you have placed the Virgin Mary in stead of Venus? This Goddess in time of Gentilism 
a Horat. lib. 1. Carm. Od. 3. Sic te Diua potens Cypri. Ouid. Heroid. epi. 15. In mare nimirum ius habet orta mari. Herod in Clio. Pausan. in Alticis.  was worshipped of Sailors, vows were made unto her, they would promise to enrich her Temple, whensoever they were in any danger upon the Sea. And this belief was so much the rather embraced of them, because they were persuaded that the government of the sea was committed to her charge, because she was engendered of the froth thereof. She that hath succeeded in her room 
b Bernard. Breidenb. in peregrin. montis Sinai, narrat se audivisse nautas cantantes. Salue splendour fir mamenti, Tu caliginosae menti de super irradia, placa mare maris stella, ne involuat nos procella, & tempestas obuia. , is in like manner adored and worshipped with all manner of titles, which in truth she would refuse as most execrable blasphemies, if she were to converse again among men. They call her the star 
c Pontificij Mariae tribuunt titulos hic descriptos. Vide Offic. B. Mariae Virg. in hymn & antiphon. Litan. B. Mariae Lauretanae.  of the Sea, the Queen of Heaven, the Lady of the world, the port of salvation, the life, the hope, and to be brief, they exalt her above jesus Christ 
d Coel lect. antiq. lib. 7. cap. 18. Helenus' apud Vi. admonet Aeneam: junonis magna primum prece numen adora. junovi cano vota libens. . May it not be that you have learned these titles of the Idolaters, who called juno & Diana Queens of Heaven? Cybele wore a Crown made in manner of a Tower with the Batlements thereof. The Image of the Virgin Mary is thus set up being Crowned like a Queen in your Temples. The Virgin Mary hath commandment over Purgatory, into the which she descendeth every Saturday, according to the doctrine of the Carmes: Hecate 
e Virg. Aeneid. 6  is the Queen of Hell, and the Pagans held her for their Lady. And like as in March the Pagans ordained a feast to be kept for Minerva, so also you have the feast of the conception of the Virgin Mary. In old times jupiter the Saviour, juno Sospita, and the Goddess Carna had the Keys in custody, and the charge to open the gates of Heaven: this office is resigned over to the Virgin Mary. S. George 
f Mantuan. Fast. lib. 4. de S. Georgio. Maxim bellorum rector quennostra iwentus pro Mavorte colit. , although he came never into the world, hath succeeded the God Mars or Perseus: S. Katherine to Pallas. S. Cosmus and Damian to the Physician Aesculapius 
g De Aesculapio, vide Livium lib. 10. epist lib. 11. & lib. 40. Orpheum hymn. in Aesculap. Plautum Curc. act. 2. : S. urban to Bacchus. In a word, when there is any disease in hand, or other ways, we may behold incontinent this succession and resignation of offices: and for conclusion, as there was a certain Diana, named Strongelios, that is to say, the round, a work of Praxiteles, so also in Rome, there is a Minerva the round, which is the Pantheon, consecrated in old times to those innumerable swarms of Gods.   

CHAP. XIX. Conformity of the feasts of the Pagans, with those of the Romish Church.  
WE are content to repose on the seaventh day: the bountiful hand of God doth offer the rest of the days for our necessity. Whatsoever is above, hath proceeded of man's invention, invention I say, founded upon the imitation of Gentilism, upon superstition and idleness. You have not only one sort of feasts, but there is of all sorts among you, as among the Gentiles the Lupercalia 
a Mantuan. in fastis. Roma, Lupercales ludos antiquitus isto Monse celebrabat: posita graui●ate per urbis Compita cursabant stolidi sine veste Luperci, Et scuticis olidi tractis de tergore capri Pulsabant nuruum palmas. , Agonalia, Carmentalia, Consualia, Paganalia, Compitalia, Imperialia, the days which they termed Statas ferias, from whence I think your stations are come, as likewise your Popish Indulgences. You have public feasts, popular 
b Fest. Pomp. Cato, Sacrastata & solennia sancta seruasti Labeo, quia pro populo fierent. , peculiar to certain families, such as are the Claudian Feries, the Aemilian, etc. immoveable feasts which are kept on certain days, solemn 
c Virg. Aeveid 8. vocat annua, quia quotannis agi solebant.  or yearly for the greater Gods, for the meaner Gods, for the celestial, for the infernal, and for those so much reverenced of Plautus 
d Cist. 5. 46. . The principal law of the feasts is, to do no work, to shut up their shops, and 
e Tibul. lib. 2. eleg. 1. Luce sacra requiescat humus, requiescat arator, Etgrave suspenso vomere cesset opus. Omnia sunt operata Deo, non audeat ulla, Lanificam pensis imposuisse manum. Vina diem celebrent, non festa luce madere Est rubor, errantes & malè ferre pedes.  to give themselves over to all manner of idleness, both in Towns and Country: a law (I say) very hurtful to poor families. All the world knoweth, if Taverns, unlawful games, riotousness, and all other manner of wantonness be forgotten, or not. These complaints are ancient, and in this matter we have conformed ourselves to the order set down by the most sincere Counsels, and to that which the Fathers of the primitive Church have taught. And if we should accuse of these new institutions Gregory, surnamed the Great, Bishop of Rome, who conformed himself to the ceremonies of the Pagans, I think we should do him no injury: for writing to Mellitus an English Abbot, 
f Lib 9 epist. 71. Nom duris mentibus (saith he) simul omnia abscindere impossibile est.  he saith that such as did offer oxen for burnt offerings to the Demons, aught to change that custom into another, and that it shall not be amiss, that at the dedication of Temples, or on the days of the memory of the nativity of the Martyrs, the places where the relics repose, be decored with leaves and boughs of trees, and be frequented, that the solemn feasts may be kept in their names 
g Natales genialesque dies convivijs celebrare solebant Ethnici. Theodor. lib. 8. the Martyr. & Concil. African. c. 27 . And what is that else, but to change the name only, and to establish the same thing? To chase away idolatry that it may be replanted again more surely? The custom of the Gentiles was to offer sacrifice unto jupiter, and Mercury: 
h Act. 14.  the Lystrians gave the name of jupiter to Barnabas, and to Paul the name of Mercury, because he was the speaker. And those holy Apostles, did they embrace these honours, howbeit they were not ignorant that they were grounded upon custom? Let us come to the Conformities. Theodoret 
i In the Book which goeth under his name de curandis Graecorum affectibus serm. 8. sub finem.  acknowledgeth this abuse, and how that the feasts of the Christians have succeeded to those of the Gentiles: In place, saith he, of the Pandia, Diasia, Dionysia, and your other feasts, we celebrate feasts in honour of Peter, Paul, Thomas, Sergius, Marcellus, Leontius, Antoninus, Mauritius, & other holy martyrs. So much for the institution. And concerning the abuse upon the festival days of your Martyrs 
k Refert B Rhena nus in annotat suis ad li. Tertul. de corona militis hunc vitum Concilium Nicenum damnasse.  and Patrons, do you not make feasts and banquets after the manner of the Pagans? feasts notwithstanding which S. Austin 
l Decivit. Dei. lib. 8. cap. 27.  saith, that the better sort of Christians did not use? which S. Ambrose (saith the same Doctor 
m Confess. lib. 6. cap. 2. tom. 1. ) forbade because they smelled too much of the superstition of the Gentiles, being altogether like unto their Parentalia, that is to say, to their funeral feasts. If Tertullian 
n In Apolog. Gran de videlicet officium in focos et choros in publicum ducere, vicatim epulari, civitatem tabernae habitu abo le facere, vino lutumcogere, certa●●● cursitare ad ●●iurias, ad impudicias, ad libid●nis illecebras Siccine exprimitur publicum gaudium per publicum dedecus?  were alive, what just cause should he have, I beseech you, to exclaim against your dissolute and lewd doings, which you commit on those days that are dedicated to your tutelar Saints? His Apologeticke beareth witness of the great indignation that he had conceived against that Heathenish madness, which you cherish so much. Zacharie Pope of Rome forbade dancing on feast days, (and he had done better to abolish the name thereof for ever) wherefore do you transgress 
o Virg. Pars pedibus plaudunt choreas & carminadicunt Item: Immemores nostri festas duxere choreas.  his ordinances? It is because you will not let go a jot of those ancient observations, and customs, by which you think to discharge yourselves of that duty that you think you owe to the memory of the Saints that are deceased. It is well known how you term the passion of the Martyrs, birth. It is known likewise with what devotion the ancients did celebrate their births 
p Cic. Phil. 2. dat natalitia in hortis. August. lib. 6. Confes. c. 2. refert Ambrosium Mediolanihaec a Christianis, iis quoque qui sobriè facerent fieri vetuisse: ne ulla occasio daretur ebriosts seize in gurgitantibus: et quia illa quasi parentalia superstitioni Gentilium essent simillima. , as it is written of Antoninus, that he caused to celebrate his in his gardens. And therefore because the antiquity named the martyrdom of God's servants, Birth, in those days the people, as in their name, did willingly heap up offerings, as it is practised in your Churches upon holy days: and hereof Apuleius 
q Lib. Asin. 11.  shall bear testimony unto us, who writeth that he did celebrate his own birthday with great solemnity 
r Virg. in Bucol. Phyllida mitte mihi, meus est natalis jola. , where feasting and banqueting was not forgotten. Upon your feast days one representeth the Saint, whose memory is to be celebrated, is not this the same which in old times was observed among the Gentiles? The testimony of Apuleius 
s Asin aur. lib. 2. , and that mock of Tertullias 
* Tertu: Ipsos Deos nostros saepe noxij induunt.  in his Apologeticke, shall suffice me for warrants. The Romans did celebrate the feast of fools, which was called Quirinalia, on the eighteenth of February: and you Romish Catholics keep the feast of Innocents' after Christmas 
t Durand. lib. 7. rubr. de Cathed. Petrus de Natal. l. 3. c. 104. Baptist Mant Fast. 8. . The feast of Candlemas hath succeeded to Februalia, Lupercalia, Proserpinalia, and Floralia, which the Pagans did celebrate on the same day with torches and lights burning all the night long, in honour of Ceres and Proserpina, to serve belike for a Beacon unto that distressed mother 
u Sext. Pom.  while she was seeking for her daughter 
x Beat. Rhen. in anno. ad l. 5. Ter. cont. Marcionem. Negari equidem non potest, inquit ardentium cereorum quos hodie Christiani eo die, qui purificat Mariae dicatus est, ex more circumferunt à februalib. Romanorun sacris originem supsisse. Pertinaci Paganismo mutation● subucntum est, quem rei in totum sublatio potius irritasset. : during which the processions both in the Cities and Country were not omitted. In stead of janus you place the Circumcision of our Saviour. And the feast of the three Kings, hath it not proceeded from the Heathenish feast of Saturnalia, which was kept at the same time, and with the same ceremonies? In the beginning of the Spring 
y Macrob. Satur. li. 1 c. 21. Vopiscus in Aureliano. Herodia. lib. 1.  the feast of the Mother of the Gods was kept with great magnificence, it was she that had the chiefest place in the Pantheon, as mother to the rest 
2 Lampridius in Alex. Severo. : Pantheon, I say, which Boniface hath since made a receptacle for all Saints, that they may be honoured 
a Durand. rat li 7 cap. 34 Petrus de Natal lib. 10. cap. 1. Polyd. lib. 6. c. 8. Beda lib. 2. c. 4. hist. Angl.  on a certain day appointed, which is in the month of November. That great Mother, I say, had in her troop following her, the commemoration of all the rest of the Saints her children, and there was no sort of plays or sports which was not permitted. Masks also were in request 
b Polydor. Virg. de invent rer. lib. 5. cap. 2. , and were the principal part of the feast, to the intent that the lascivious and villainous facts that they committed, might be the better hid and covered. None is ignorant of that which is practised two months before Lent 
c Vide Vivem comment. lib. 8 ca 27 the civet. Dei. ubi conqueritur, de quibusdam Christianorum ludis, quos a scenicis illis veteribus non differre affirmat. : this disease is epidemial, and shame hath taken hold of the wittiest among you, who would gladly find out some remedy, but in vain: for the sore is waxed too old. Moreover, the Romans had certain holidays which they named Palilia, because they were dedicated to the Goddess Pales, patroness of Shepherds 
d Ouid. Fast. 4. Pastor ou●s saturas ad prima crepuscula lustret, Vnda prius spargat, virgaque verrat humum etc. Tibullus. At madidus Baccho sua festa Palilia pastor Continet, à stabulis tunc procul este lupi.  and pastures: during which they used to drive their flocks about the parks with certain conjurations, to the end that their beasts might far the better all that year long. And further, their keepers with others did leap over a fire. Is it not this which you observe with so great solemnity upon the vigil of S. john Baptists feast 
e Durand. rat. di vin. off. lib. 7. c. 19 num. 1. Petrus de Natalib. lib. 7. c. 1. johannes de Vo raginein hist. Lon. cap. 105. Bapt. Mant. fast. 8. ? The feast of S. Peter's bands hath succeeded to that which was celebrated on the same day, in honour of the chain of gold that belonged to Augustus: as in like manner that which they call S. Peter's chair was subrogated in place of that day, whereon the Pagans offered to their God's 
f Iwenal. Sat. 3. Vnde epulum possis centum dare Pythagoreis. Cicero pro Muraena: Is, cum epulum Q Maximus Africani patrui sui nomine pop. Romano daret, rogatus est etc.  meats and wine upon the sepulchres of their deceased Parents, from whence also that day was named in old times the feast of S. Peter's banquet. The Pagans had feasts for preserving of their wines 
g Vindemia Aesculapȳ festum fuit, quod celebrarunt vindemiatores post vinum expressun. Arnob. l. 7. cont. gentes. Pythaegia Graecorum in festum Martis mutata. , this is your S. Martin. Your Rogations, are they not in place of the feasts called Robigalia 
h Robigaliorum dies Romae septimo Kalendas Maias celebrabatur. Plini. lib. 28. cap. 29 Ouid. l. 4 fast.  ordained for preserving of the corns from blasting? In a word, this whole swarm of feasts both double and single, may by the right of succession be termed the daughter and lawful heir of Heathenish feasts. And Gregory 
i Greg. Nazian. in festo Gregor. Thaum.  called Thaumaturgus, that is to say, worker of miracles, hath chased away the false Gods, that he might substitute in their place the feasts of the Martyrs. The Doctors and Counsels 
k Concil. Afric. can. 27. et. 28.  have forbidden these abuses, wherefore have you restored them again?   

CHAP. XX. Of new years' gifts.  
THe Romans had the days Sigillares, which were celebrated on the sixteenth of November, 
a Sueton. lib. 5. de vitis Caesar cap. 5 Volfangus lib. 10 comment. cap. 9 Polyd. Virg. li. 9 cap. 2. Laxius li. 10. cap. 10. Langius epistola 61.  continuing for the space of seven days, and were almost such as the Saturnalia: which were called Sigillares, from the Latin word sigillum, which signifieth a little Image, because on those days every one bought of those little Images, of gold, of silver, of brass 
b Lipsius' in Tacitum 4. Annal. , of plaster, and of Potter's clay, to give each to another. And the street where such wares were sold to be given away, was for this cause named Sigillaria 
c Plinius epistola ad Macrum de Auunculi sui vita studijsque. . And the same Romans used every year upon the Kalends of january 
d Prudentius— jano et celebri de mense litatur Auspicijs epulisque sacris, quas inveterato Heu misili sub honore agitant, & gaudia ducunt Festa Calendarum.  to offer gifts unto Augustus, although he had been absent, and to carry them into the Capitol. Who doth not perceive here a conformity with that which is practised among you, from the first day of the year unto the feast named of the Kings. Though we must not condemn all things which the Gentiles used; yet you should do better if this affection and goodwill were begun and ended with calling on the name of God. And why do you not call to mind that which Zacharie 
e In Docr. causa 26. Si quis Calend. januar. ritu Ethnicorum colere. Vide synod. Turon 2. cap 23. Antissiodorem some can. 1. De Zacharia decreto vide 26. q. 7.  Bishop of Rome forbade to do?   

CHAP. XXI. Of Fasts.  
IN approving of such Fasts as are conform to the word of God, we reprove such as are against it, and have been brought in ●●rough abuse. We call that abuse whensoever any are led only by custom, or when they fast in honour of the Saints, as it is observed on the Apostles vigils. Leo Bishop of Rome 
a Serm. 2. de ieiunio Pentec.  forbiddeth such Fasts, as being set in the place of those which were consecrated to Ceres' goddess of the earth, as 
b Tit. Liu. decad. 4. lib. 6. Ouid. lib. 4. Fast. Qua quia principio posuit teiunia noctis, Tempus habent mensae fidera visa sibi.  Titus Livius recordeth. Yea and those were enjoined to fast, who came to seek counsel of the Oracles, and chiefly of that of 
c Tertul. lib. de anima.  Trophonius. The Turks observe their Lent and many fasting 
d The Ramadam of the Turks.  days, yea, and far more strictly than you do. Concerning the fasts of the Imber days, you attribute the invention thereof either to Calixtus or to Vrbanus, but you might more justly attribute the same to the 
e Ouid. Fast. 3.  Romans, unless it be for that you have four, and they had only three, for the preservation of the fruits of the ground. The first was to the God 
f Robigalia septimo Calendas Maias celebrari solita Plin. lib. 18. cap. 28.  Robigus, who was protector of the corns: the second to Bacchus for vines: and the third was dedicated to Flora, for flowers. Behold then for what cause these days were called Robigalia, which were solemnised on the seventh of the Kalendes of May, Vinalia and Floralia.   

CHAP. XXII. Of places of Refuge, and Sanctuary.  
WE confess that some places of Refuge were granted to the Israelites, 
a Exod. 21. Deut. 4. joseph. antiq. l. 4.  but with great restraints, as it may be seen in the decrees which you have made. And we impugn not those Asyla, provided that such moderation be used, that vices be not nourished, nor crimes unpunished. But do you contain yourselves within these bounds? We avouch that you exclude not from your Asyla 
b D●cret. de Immunitate Ecclesia, in cap. Immun.  either brigands, or night-theeves, and such as have committed any horrible crime within either Church or Church-yard, and when any such thing happeneth the remedy is at hand, they are within the place, from whence they cannot be taken. But what will you answer to Innocent the 
c De Immunit. Eccles. cap. inter alia.  third, who maketh no exception? And is not this privilege granted to the most detestable and abominable crimes, as it is practised 
d Pasquier in his Epistles.  at the Coffin of S. Roman at Roven? There is no more chastising of joab holding fast the horns of the 
e 1. Reg. 1.  Altar, nor pulling away of Adonias' traitor to the Kingdom: your Churches receive in differently all manner of transgressors, and this privilege of Sanctuary, hath been granted also to Bishop's 
f In Decret. 17. quaest. 4. Can. Id Constituimus.  houses, though they were not contiguous with the Churches. And from whence have you learned this manner of doing but from 
g Statius in 12. Thebes.  Gentilism? The Athenians had an Asylum, whose privileges were excessive. Romulus 
h Ovid Fast. 3. Romulus' ut saxo lucum circumdedit alto, Quilibet huc, inquit, confuge, tutus eris. Virg. Aeneid. 8. ●inc lucum ingentem quem Romulus acer asylum, etc. Vide Dionys. lib. 2. Antiquit. Roman.  did before that time open the same unto all manner offellons, to the end that his bloody city might be the better inhabited. The Emperor's statues had this privilege, and we should never have done, if we would set down the several places of Refuge for all sort of crimes, whereof the use was great among the Gentiles.   

CHAP. XXIII. Of the Dedication of Temples, and of Changes.  
GOd commanded Solomon to build him a 
De dedicatione templi juturnae, vide Ouid. lib. 1. Faster. Item templi Concordiae, Titum Livium 3. decad. lib. 3. Item templi Castoris et Pollucis Ovid: lib. 1. fast: fortunae publicae Livium li. 9 de bello 2. punico, & lib. 4. de bello Macedonico. jovis Victoris Alexand. ab Alex. lib. 3. cap. 18. Nil denique apud Romanos tam solemne fuit quam dies consecrationis.  Temple, he who may be served in all places, and who in times past was served in the tabernacles of the desert. That was a common Parish for all the Israelites to assemble themselves in and call upon the name of God: and Solomon to the end that he might make it the more glorious, did dedicate the same with many solemnities, as we may perceive in the holy Bible. In the primitive Church the Christians served jesus Christ in desert places, in private houses, in caves and Churchyards, being letted to do it openly, because of the persecution of Tyrants. We condemn not the building of any places that are made for God's service: we build them, you destroy them. That which we cannot approve; is the cost and charges 
a Apul. de Asin. aur lib. 6. Habent templa sumptuosissimo & solerti fabrica structa: quorum sacratis foribus et parieti: speciosa dona suffixa sunt, quae cum gratiafacti, numen Deorum, quibus dicata sunt, testantur.  of your Temples, which surpass the palaces of the greatest monarchs, whether it be in magnificence, ornaments, exquisite gifts, and such other Heathenish furniture. All things shine with gold, silver, and precious stones, as if God did require these things at men's hands, or as if Christians knew not that 
b Origen. cont. Celsum lib. 7.  the whole universe were his Temple, that he findeth one every where, and that he will not be worshipped otherways then in spirit 
c joan. 4.  and verity. You reproach unto us (as in old times the Epicurian Celsus did to the primitive Christians) that we do not celebrate the dedications of Temples, of Altars, of Images. We answer you with 
d Origin. lib. 8. pag. 935.  Origen, that we dedicate Altars and Images in our souls, after the imitation of the son of God: that we sanctify our body and members to him, that they may be a holy Temple to God. Therefore we will not play the jews, and in like manner we curse Paganism 
e Concil. 2. Bracar. can. S. Conc. Worma●. ca 3. De Consecr. dist. 1. Exit au. De Cons. Eccle Concil. nation. Colon. part. 9 cap 12. , from which you have learned to dote and consecrate your Churches; so term you your Temples. And you cannot deny that such customs as are observed in your consecrations and dedications have proceeded from those of 
f Testes sunt dedicationes templo rum Castoris & Pollucis, Concordiae, Fortunae pub licae, jovis Victoris, Aesculapij, juturnae, Matris Deûm, Pacis etc.  the poor Pagans, who gave order to consecrate not only public Temples, but private houses also, which the 
g Cicero pro d●mo sua, in Orat. ad Pontif.  Augurs dedicated with such ceremonies as were prescribed unto them. They took hold of one of the posts of the Temple gate, and uttered certain words, which they behoved to pronounce without stammering in their speech. These dedications were performed also by the Consuls and 
h Sueton. in Vespas. cap. 7.  Emperors: they had wont also to kindle a little fire, whereunto your tapers & lights have succeeded: they called upon that God, to whom the Temple was to be consecrated, your Saints male and female are likewise called on. Thereafter, with solemn words which the great Pontife spoke to him that was consecrating, having his head covered 
i Cicero inter suas leges: Constructa a Patribus delubra habento.  with such an Amice as your Priests use to wear, that he professed to withdraw and take away from all profane uses, the temple, the chapels, the altars, tables, and all whatsoever was therein, and to dedicate them wholly to the God 
k Et posita est meritae multa tabella Dea.  whom he named. Can you deny here that a great part of the ceremonies of the ancient Romans, hath been transferred and made common to the dedication of the Popish Churches? Enter into one of the Gentiles Temples, remark it diligently, whether it be in the chapels and altars thereof, whether in the Gods and Goddesses, compare the same with one of yours, was there ever greater resemblance between two eggs, or two drops of water? Why then do you not observe that which so religiously hath been ordained by your 
l Can. Non opertet. Item can. qui. 5. caus. 26.  Canons, not to use any charms, conjurations, and exorcisms of creatures, by the which is attributed unto dumb things a virtue and dignity above and beyond the course of nature? You have no ground or warrant for all your proceedings in the word of God: Yea, and you 
m Gloss. parag. si enim. de cons. dist. 1. Possumus argumentari ab exemplis infidelium cum in textu Decreti sic habeatur: si enim, inquit, id. Gentilesfaciebant, multò magis facere debemus nos. vide Durand ration. lib. 1. rubr. de eccls dedic.  acknowledge that the pattern was taken from the Gentiles, who were the inventors thereof, and if these things were permitted unto them, that you are nothing inferior to them, & may assume the like liberty to yourselves. Those temples of the Gentiles are consecrated to your Saints: if there be any difference, it consisteth in nothing else, 
n Herman. contract. in suo Chron.  but in changing of the names. In like manner the Pantheon which was builded, and dedicated by Agrippa unto jupiter the revenger, or, after the opinion of others, unto Cybele the mother of the Gods, was given in a propine to the virgin Marie, and to all the Saints by Boniface the fourth, that parricide Phocas having also given his consent thereto. 
o Andrea's Fuluius.  Andrea's Fuluius a Roman Antiquary in his Book, entitled Antichitá di Roma, maketh mention how that not only the Temples of the Pagans of Rome, but those also of other Kingdoms and Provinces have changed their names, their visages and apparel, that they might become fit and handsome for the service of your Saints. To conclude, it is in time of solemn feasts that you deck and decore your temples, beyond the ordinary custom. Hangings 
p Virg. Nos delubra Deûm, miseri quib. ultimus esset Ille dies, festa velamus fronde per orbem. Item alibi. Et varijs florentia, limina sertis. Iwenal. Postibus & densos per limina tende Corymbos.  are no ways spared, no more than are the green boughs, flowers, and herbs, according to their seasons: this is the same which the Gentiles had wont to do, who like as they forbade men to enter into the temple of the Goddess Bona, that was builded on the mount Auentin: so also you forbid to enter into certain Temples sometimes men, sometimes women.   

CHAP. XXIIII. Of Altars.  
THe primitive Christians had no altars. When the Gentiles reproached the same unto them, they sought to call them back from the material altars unto the 
a Orig. Cont. Celsum. li. 4. 7. et 8.  spiritual. We read sometimes in the Fathers of 
b Arnob. cont. gent. lib. 2.  altars, which they do not understand in their proper signification, but by a translation the holy tables, dedicated partly for receiving of the 
c August. in joa. tract. 26.  offerings, & partly for receiving of the holy supper. Our altars, saith 
d Cont. Cels. lib. 8. tom. 2. pag 934.  Origen, are the spirits of good people that breath forth a sweet incense, the prayers and supplications of an upright conscience. That which 
e August. in joa. tract 28.  S. Austin saith in a certain place to draw near to the altar, to be partakers of the Eucharist, he expoundeth it in another place to draw near to the table. And if he hath said in one place; 
f August. in joa. tract. 26.  to receive at the Lords table, he saith in another, 
g August. ibid.  to receive at the altar, which is but one manner of speech borrowed from the law unto the grace of the Euangell: as we perceive that there is nothing more ordinary among the Prophets of the old Testament, then to express and declare by the terms and ceremonies of the Leviticall office, that service which was to be rendered to God spiritually in the Christian Church. Among the Pagans no sacrifice could be performed without altar and 
h Ouid. Fast. l. 4.  fire. We are not ignorant how your Doctors make some difference inter aram & altar, and say that ara signified a holy hearth, an altar fit for fire, which the Christians (say they) have not, but have indeed Altaria, altars without fire. And who doth not perceive that this distinction is frivolous, sith it is 
i Virg. Ecgl. 1. — Illius aram Saepe tener nostris ab ovilibus imbuet agnus.  said; Thure calent arae, and we read, Altaria fumant? Among the Arguments which in times past I have heard alleged for proving of the antiquity of your Religion, the altars had as it were the first rank, which made me remember of Clement 
k Stromat. lib. 7.  Alexandrin, that writeth, that the Pagans bragged much of a very old altar, that was in the I'll Delos, to which only it is said that Pythagor as went, as to that which was not defiled with slaughter or blood. The altars of the Gentiles had certain patroness 
l Hoc docent Chananaeorii arae cum statuis et simulachris deorum. Deut. 12. v. 3. Hoc Graecis quam solemn? & usitatum suerit demonstrat Pausanias in At ticis, Corinthiacis & caeteris passim  unto whom they were dedicated: which you follow foot for foot, whiles you say, this is the altar of the virgin Mary, this is S. Peter's altar, upon such an altar the Mass of such a Saint must be celebrated. And what answer will you make to S. 
m De civet. Dei li. 22. cap. 10 Altarium lavatio quae fit feria quinta Dominicae in Ramis palmarum est ex Gentilismo desump●a. In festo enim matris Deum, aquis, adiuncta cineris frictione, sordes statu● eius abluebantur. Arnob. lib. 7. cont. gentes.  Austin, We build not, saith he, temples unto our Martyrs as unto Gods, but monuments as unto dead men, whose spirits are living with the Lord. Neither yet do we build altars, on which we offer sacrifice unto the Martyrs, but unto God only, who is the God of the Martyrs and ours also.   

CHAP. XXV. Of Lights.  
NVma Pompilius 
a Plut. in vita Numae. Apul. Asin. lib. 11..  more than seven hundreth years before the coming of Christ jesus, ordained that the sacrificers should execute their office with a lamp, or lighted taper, which commonly was made of the Teda, or the 
b Virg. Fontemque ignemque ferebant Velati ligno.  Pin. It was a mystical sign of the Philosopher Pythagoras not to dispute of divine matters without light. And that dotish antiquity did attribute to the fire a faculty of 
c Ouid. Fast. 4. Omnia purgat edau ignis, vitiumque metallis Excoquit: id circo cum duce purgat o●es.  purging, not only external things but the filthiness of the soul also: and had the same in so great 
d Jwen. Sat. 3. Cuperent lustrari si qua darentur Sulphura cum tedis, aut si foret humida laurus. Mos saltandi per ignem apud Pontificios in festo johannis Bapt. ab Ethnicis est mutuatus; quod Lazius lib. 11. de Repub Rom. ingenuè fatetur.  reverence, that she used it commonly at all occasions, as well for holy purifyings, as for expiations or magical purgations. At the dedication of Temples, at sacrifices, at processions the use of fire was not forgotten. Yea even men, and namely old men 
e Ouid. Terque sinem flamma, ter aqua, ter suiphure lustrat.  were purified, which was observed by Medea having persuaded the daughter to murder the father, in hope that she would make him become young again. They dedicated ships unto the Gods, even as at this day little barks 
f Apul. Asin. l. 11  are baptised, the fire was in great request, and from thence were the priests of the Gentiles named 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Fire bearers. Ceres' the mother of Proserpina was called 
h Ouid. fast. 4. Illic accendit geminas pro lampade pinus: Hinc Cereris sacris nunc quoque tada datur. Item: Sed si thura abeant, unctas accendite taedas. Et alibi. Et per taediferae mystica sacra Dea.  Tedifera: at whose sacrifices this ceremony was religiously observed, namely to light them with torches, yea, even in the noon day. The history of the Vestals is known to every one, as likewise that perpetual 
i Ovid Fast. 6. Ignis inextinctus templo celebratur in illo. Item: Nec tu aliud Vestam quam vivam intellige flammam. Virg. Aeternumque aditiseffert penetralibus ignem. O Sic act, et manibus vittas, Vestamque potentem.  and never quenched fire consecrated to Vesta: wherefore we will not insist therein. Let us say rather, that lights have settled themselues in the Church through imitation of the Pagans, and not before S. Hieromes time. And whereas Vigilantius found fault with the tapers that were lighted before the sepulchres of the Martyrs in fair day light, S. Hierome answereth, 
k Adverse Vigilant. epistol. 54. cap. 3. tom. 2. Cereos nonclara luce accendi●us, fed ut noctis tenebras hoc solatio temperemus.  that it was done by some secular men, or by some devout woman through ignorance or simplicity, of whom it might truly have been said with the Apostle, I confess, they have the zeal of God, but not according to knowledge. 
l Lib. 6. Instit. cap. 2. Idem lib. cap. 2. Nummentis compos putandus est, qui auctori et datori luminis candelarum et cerarum lumen offert pro m●nere?  Lactantius hath very gravely and learnedly exclaimed against this superstition. Eusebius mocketh Licinius, whose custom was to sacrifice unto the images 
m Macrob. Satu. lib. 1. cap. 7. et 11  of his Gods with lights, as the altars of Saturn were lighted in like manner. And before these, 
n Tertul. de idolo. c. 15.  Tertullian cried out, let your works rather shine, and not your gates: But it is pity to see more of the Pagans gates without these lamps, then of those of the Christians. That learned man Beatus Rhenan: 
o In lib. 5. Tertul. contra Marcio. Item Tertul. de Idolat. Accendant quotidie lucernas quibus lux nulla est.  could not hide that which he thought, writing in these terms: Truly it cannot be denied that the ceremonies 
p Vide Belethum diuin. off. explicat. c. 81. Pamelium anno. in Tertul. advers. Marc. cap. 10. Polyd. Virg. de invent. rer. l. 5. c. 1.  of burning candles, which the Christians are accustomed to carry in our Processions, on the day that is dedicated to the purification of the Virgin Mary, have had their beginning from the Februa, or cleansing sacrifices 
q Ouid. Fast. li. 2.  of the Romans. So by this change men have borne with the forwardness of Paganism, which the utter abolishing of the thing would have provoked unto further wrath. The Doctors 
r Belethus. diuin. off. explicat c. 81. Polyd. Virg. de invent. rer. l. 5. ca 1.  of your Church do agree with that which is above mentioned. But it shall be good to hear what one of your most famous Schoolmen james de Voragine 
s jacob. de Vorag. ser. 32. de sanctis.  reporteth concerning this Process: The feast (saith he) in honour of the mother of light, hath been changed to the end that we may carry lights in honour of her which hath borne the true 
t Innocent. 3. ser. in Festo. Purificat. Mariae. Baronius in Annotationib. in martyrol. Rom. feb. 2.  light, so that it is not kept any more in honour of Proserpina, spouse to the God of hell, but in honour of the spouse of the God of heaven: neither yet in honour of Februa mother of the God of war, but in honour of the Mother of the God of peace: neither in honour of the Court of hell, but in honour of the Queen of all the Angels. And that lamp 
u Aug. de temp. in natali Domini ser. 3. Vovent, inquit, alius oleum, alius ceram ad luminaria noctis.  that burneth continually before the God of your Mass, hath it not also its beginning 
x De authore qui luminaria Ethni●corum in candelaria Christianorum primus commutarit, discrepantes sunt authorum sententiae. Sunt qui hoc institutum tribuunt Vigilio Papae, alij Sergio, alij Gregorio magno. Euseb. de vita Constant. orat. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from that custom observed in old times among the Images of the Persians, of the Athenians, of the Delphians, which used the same before the Idols of Apollo and Minerva? or from that fire which was carried before the Emperors when they went abroad into the city of Rome? When you celebrate your funerals, the bodies of the dead are environed with tapers, lamps, and torches together with their scutcheons. Look what Suetonius 
y In Augusto & Caligula.  writeth, and you shall learn that the Gentiles were wont to do the same. And Seneca 
z Seneca de tranquil. anim.  complaineth saying: So often among my neighbours have they called out loud on those, that were deceased, so often have the lights and torches marched before the entry of my gate, being followed with the funerals of such as were newly dead.   

CHAP. XXVI. Of Organs.  
THe Church of Israel used Organs and other musical Instruments, which nevertheless those that are best versed in antiquities, think to have been different from our instruments that are used at this day. But (as they are used among you) you cannot free yourselves from Gentilism, although (to escape and go away free) you do attribute the first institution of the melody 
a Alexan. ab. Alex. lib. 4. cap. 17.  of your instruments unto Vitellius Bishop of Rome, and to some other of your Pontifes. Numa Pompilius was before them more than a thousand and two hundred years. It was he, that in his time did find out the sounding of Organs, Flutes, and Viols, to sing Hymns, Paeans, and Canticles in honour of the Gods. The Poets which are keepers of the Charters and Records of those Ceremonies will be my warrant 
b Ouid. Fast. 6. Cantabat fanis, cantabat tibia ludis, Cantabat mestis tibia funeribus. . judge therefore with an upright conscience, if any Heathenish singing ought to be admitted into the Christian Church: yet, in so saying we condemn not the holy use of instruments of Music, and singing, in the Church to the glory of God.   

CHAP. XXVII. Of Images.  
IT is a deepness without ground to discourse of Images. We will sail forward thereon with all possible diligence, that we may make no stay in this navigation, from whence the compass of the word of God is able to deliver us, that we may arrive at the port in due season. Origen, Arnobius, Minutius Felix, shall answer unto the Gentiles touching this reproach: You have no Images: you are rid of this pain, because you have peopled your Temples therewith. This last Minutius Felix 
a 1 Pag. 2●. pag 72  reproached to the Gentiles, You consecreate Gods of wood, we reproach the same to them, and you also. The Pagans had a twofold use for their images 
b Volaterr. lib. 17 Alex. ab. Alex. lib. 5 cap. 24. Valeria. Max. lib. 8. cap. 16. Sallust. de bello Ingurth. Plin l. 34 c. 4. , the one politic, for the history and memory of things past, the other for religion. We approve the former, and reprove this latter. The Temples of the Persians had no images 
c Herod. Strabo. , and one of their Kings pulled down to the ground those of Grecia. The Romans were commended for honouring their Gods without images 
d Aug. decivit. Dei lib. 4. cap. 31. , the space of an hundred and seventy years. And Varro 
e Plutarch. in Numa. August. ibidem.  one of their Divines hath freely confessed, that such as first did set up images for the Gods among the people, had shaken off all manner of fear, and had multiplied errors 
f Rex Agrippa epist. ad Calig. Imperat. apud Philon. jud. de legate. ad Caium sic s●ribit, Inuisibilem Deum pingere aut fingere nefas duxerunt nostri maiores. , seeing the Gods (saith he) have been easily vilipended under the stupidity of images. Behold then the lively effects of images, which is to have taken away the fear of God out of the world, and to have increased errors 
g Lactant defalsa relig. l. 1. c. 15. Euseb. de praepar. Euang. lib. 3. c. 8. . Truth it is that the affection which those poor people carried towards the dead, and their parents deceased, was the occasion of this filthy abuse (the spring whereof is artributed by Isiodore 
h Isid. Orig. lib. 8. de dijs gentium.  unto Prometheus, who was the first that counterfeited the images of men in clay) as well to solace the heaviness which they had contracted through the loss of their dead, as to keep them fresh in their memory, and to honour them the more. But what inventions of men can prejudice the commandments of God? What matter should Gregory of Nysse 
i Orat. in laudem Basilij.  find here to exclaim against you if he did return from death, wherefore do you restore again the service of idols, upon pretence of Christianisme? Go to, let us see how this error hath entered and been cherished in the Church. When the throng of the Gentiles was entering into Christianisme, many things were tolerated in them, and some of the Pastors' thought that they had gained no small matter, by leaving unto them the images of Saints, in place of their idols. But in the end, Gregory Bishop of Rome, let all go loose, and in stead of banding himself against Paganism, as many good Bishops had done, both before him and in his time, became both a counsellor and an example unto them, that they might frame themselves unto their customs. And behold how he writeth 
k Lib. 9 Epist. 9  to Serenus Bishop of Marseilles. Thou shouldest have taken heed that thou didst converse, chiefly with the Gentiles, to whom pictures are in stead of reading, to the end that no slander be raised against them, under colour of lawful zeal, wherewith thou art not cunningly induced. From this carnal prudence of Gregory's, Idolatry hath entered in with a full stream, so far that she hath drowned the service of God, and almost overwhelmed his Church. But for an antidote against this cruel malady, let us consider diligently, I beseech you, that, which Baruch hath written; 
l Chap. 6. v. 3.  the conclusions which the Prophet gathereth, are as well against you, as against them, considering the true resemblance that is between you both. Among the Pagans 
m Baron in martyrol. Rom. Aug. 16. Sleid. comment. lib. 9  there was images of Gold, of Silver, and were carried on men's shoulders: do you not after the same manner to S. Roche, S. Genevefue, and others? You prostrate yourselves before Idols, you worship them devoutly 
n Concil. Trid. Sess. 25.  the like also was done before Idols by that troop of Chaldeans. Moreover, those Pagans trimmed their Gods with precious apparel 
o Baruch 6. v. 20 Chaldaei vestinientis induunt & ornant, etc. , as if they had been living men, this same is your manner of doing, which some of your principal Doctors 
p Molucius Episcopus Valent Salignacus. Espensaus'.  have thought fit to be banished out of the Church. The Chaldeans did not forget lights, this was 
q Polyd. Virg. de inven. rerum l. 2. c. 23. & l. 6. c. 13.  one of the chief ornaments of your Idols: you shall be judges if S. james of Compostella and other Saints see the better, because they are lighted 
r Baruch. 6. v. 18. Chaldaei jucernas Dijs accendunt, quarum nullam videre possunt.  with torches that burn near to their images. The continual and frequent use of burning, made those Images black 
s Baruch 6. v. 20 Chaldaeorum Dij atrantur facie sua ex fumo: id est thure, ut interpretes exponunt.  and smoky. The same incensing and burning is often practised among you, and is one of the principal points of the service 
t Missal. Rom. tit. de ritu seruando in celeb. Missis.  which you do to your Images. If any war had happened, the Gentiles would strive who should hide the poor Gods best, that they might preserve them from the fury of their enemies, and in that did the chief care of the Sacrificers consist. The image of the virgin Mary had a privilege above these, to make her complaint to S. Hyacinthus 
u Baruch. 6. v. 48 Sacerdotesingru. ente bello, consilium de dijs inneunt. ubi absconaantur simul cum eyes.  who was canonised some three days ago, that so happily he had saved himself, but as for her, she was like to be undone, being left under the captivity of the Tartarians. You imagine that you have found out an escaping hole 
x Searuin de vit. mirac. & act Canonis 8. Hyach. l. 1. c. 13. O fili Hyacinthe, effugis manus Tartarorun & medissecandan & conculcandan relinquis.  whiles you teach that they are the principal persons, whom you honour, and not the images: and do you think that the Gentiles knew not this shift 
y Falsis dogma, de imaginum cultu velato ad prototypa: Nam judaei: jehovam colentes in sculptilibus & vitulis erant idolatrae. Augustin Psal. 113. Conciliat. 2. ? You have therefore like unto the Gentiles defiled the Majesty of the living God, by comparing him to a representation 
z Rom. 1. v. 25.  or remembrance of a corruptible man, and of the most filthy and deformed beasts 
a Lactant. de fasa relig. l. 1. c. 22. Vt pueri infantes credunt omnia signa ahena Vivere, & esse homines; si●isti omnia ficta Vera putant, credunt signis cor in esse a● 〈◊〉 Pe●gula pictorun, etc.  Those have set up their images that they might represent the false Gods: you have set them up likewise to show that which cannot be represented, as the Image of the Trinity may bear witness. Those have dishonoured God through their Idols: you do no less through your Images. And doth not the Eternal forbid his own 
b Deut. 12. v 3●.  to follow the Gentiles in these manner of doings? Remark, I beseech you, that he saith not, you shall not do so to Mercury and Pallas, for he speaketh of himself, and commandeth them not to mingle his service with Images; because such things are an abomination unto him. All do agree 
c Euseb. li. 7. Eccles. hist. Hieronym in Hierem. l. 2 c. 10.  in one, that the Gentiles have hatched and brought forth Idols. and that they might the more easily deceive the simpler sort, the stuff and matter thereof was exquisite: and behold wherefore Charles the great 
d Carol. Madge de imagine. li. 4 c. 18  calleth Images, with the honour and service done to them, the old and worm-eaten error of Gentilism. And may we not object unto you the same that Faustus objected against the Christian Idolaters? You have converted the Images into Martyrs and Saints, whom you worship with the like affection and devotion. Your S. Gregory 
e Greg. l. 7. epist. 119. sic Philan ler Annot in Vitru de arthitect. l. 4. c. 5. Confer arbitramur si statu● in templis ponantur, ut imperitorum animis retineantur, dum se Divos ipsos adire credunt.  is pleasant, while he saith (as we touched a little before) to prove the necessity of Images, that they are the books of Idiots: this is the same argument that was used by the heathenish Philosophers 
f Athan. Orat. cont. julianun. Euseb. l. 3. Euangel praeparat. Cicero. l. 2. de nat. Deorum  that they might attain to the knowledge of God through Images, which were given to mankind as the true elements of all sciences. O blockish people, which had more blockish tutors than themselves! And what manner of school? That those that have mouths and speak not, being void of all humane functions, should teach 
g Tamen aiunt imaginem Christi crucifixi auditam fuisse dicentem Thomae Aquinati, bene scripsisti de me Thomae, quam ergo mercedem accipies? In festo S. Thomae de Aquino, lect. 3.  those that speak, and reason. Let the Devil then be master of this college: and it is he indeed that hath caused them to erect Images to him, let it be at what rate soever. And Durand 
h Durand. rat. diuin. office l. 1 c. 6.  doth not dissemble the matter, writing that the Church of Rome hath learned of Nabuchodonozor the manner of blessing and consecrating of Churches, using the same manner after which he consecrated his golden Image, that he caused to be set up that it might be worshipped, like unto that huge and immeasurable Colossus of S. Christopher, set up in our Lady's Church in Paris. And like as the Pagans held it for great piety and devotion, to set up in every corner of the streets and lanes, yea, and above the tops of their gates puppets representing their Gods, so also there is no corner among you, which is not decked with this sort of merchandise: and behold wherefore Apollo in the Tragedies 
i Vide Eurip. in Phaeniss. & ibi scholiast.  is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if we would say, lodged in the streets and lanes. Furthermore, you have, after the like manner that the Pagans have, those little Images, named Oscilla 
k Macrob. Saturn. l. 1. c. 7. & 21 Polyd. Virg. de iwent. ver. l. 5. c. 1. Censores Belgici iubent deleri quod addit Polydorus, hac in re quempiam vere cundè scrupulosum fortassis dicturam, se planè nescire utrum priscòrum religionem an superstitionem potius emulentur Index Expurgator.  pourtraits made after the likeness of the mouth: and you vow to your saints the resemblance of your diseased members, and other parts of the body that you may recover your health: and the walls of your Churches are like unto the walls of the temples of those Aesculapian Gods, which were pictured with arms, and legs, and other parcels of men's bodies, which proceeded of the invention of Hercules, of whom the Grecians, as witnesseth Arabon 
l G org l. 8.  have learned to consecrate unto their Gods, tables and boards containing the inscription of the diseases, whereof they thought they had been cured through their help. And your superstition hath overflowed so far, that you have done as much for beasts 
m Oscilla pro bestijs. . And 
m De re rustita.  Cato maketh mention of the requests and prayers, which the Romans made for the health of their bessts, which that poor Gentile mocked. Moreover from whence come your Agnus De is 
o Cereas puppas, quas Agnes Dei vocant, Deo cuius sanguine sumus redempti, aequamt, quando de earis unaquaque cavant, Omne m●lignum peccatumfrangit, ut Christ i sangu is & angit. Ceremon. Rom. Eccle. l. 1. tit. 7. c de consecratione Agnus Dei. , and such other trash, to which you attribute so many virtues against all manner of diseases, but from the ancient sorcerers and magicians, which had wont to make certain Images for the Angels, for the Demons and Planets, that they might serve for the like 
p Among the Je suits Gregor à Valentia de Idolis l. 2 c. 7. holdeth that some sort of Idolatry is good.  antidote and preservative against dangers? We shall never have done, I will conclude therefore that you are Gentiles by imitation, who adore your Gods 
q Agnus Dei & eius distributio ab Ethnecis sumpta est Martial. in Ap phor. Gloria tam parui non est obscura sigilli. Et, Sumfragilis, sed tu moneo, ne sperne sigillum. Walafridus Abbas l. de office diuin. c. 19 judaican esse ceremoniam dicit hanc Agnus Dei consecrationem.  after the same manner, who lodge your Images & relics on Coushions in the Churches, as these did their Gods on the puluinar, which was a certain place in the fore part of the Theatre, that so they might be the better seen.   

CHAP. XXVIII. Of Relics.  
WHO doubteth but Satan is the author of adoring relics? The Historiographers Ruffinus and Socrates 
a Lib 1. cap. 35. Lib. 3. cap. 18.  bear sufficient record, writing of the body of Babilas' Martyr. And the conclusions which the Fathers made being assembled in council at Constantinople, in the time of Leo, to wit, that the worshipping of Relics was mere Idolatry, declareth sufficiently in what rank we ought to place them in the Church of God. The third and fourth age after jesus Christ, were ignorant of this new fashion, which smelleth altogether of Idolatry. S. Austin 
b August. lib. de cura pro mortuis agend. cap. 13. & de. civet. Dei. lib. 8 cap. 27.  would not admit those relics: S. chrysostom 
c Chrysost. hom. 2 de Mach. & in c. 28. Math. hom. 43.  condemneth and reproveth the same. By what gate then have they entered into Christianisme? Such as are skilful in profane Histories, are not ignorant of the transportation of Theseus 
d Plutareh, in vit. Thesei & Dem●trij.  
d Contra julian. lib. 6. columna 141. tom. 3.  his bones, which Simon removed from the Isle Scyros into Athens, and that Antigonus did in like manner with the relics of Demetrius, which in great pomp and solemnity he transported from Syria into Grecia. And concerning the religious honour, wherewith the Gentiles worshipped the relics of their dead, behold here what S. Cyrillus Alexandrin ᵉ saith: In old time (saith he) when certain men had hazarded themselves in the battle of Marathon, in defence of whole Grecia, and had died valiantly fight against the army of Xerxes: there was a custom among the Athenians, to assemble themselves at their sepulchers, and to praise them highly once in the year, Moreover 
f Ibidem.  Plato himself saith of those that have lived well, and died nobly, that they are become like Daemons, and that we ought to serve them after their death, and worship their shrines. Eusebius 
g De praeparat. Euang lib. 3. c. 7.  also maketh mention of the same Gentiles, who made their supplications near to the shrines where the ashes of those were kept whom they thought to have been valiant. And in these passages of Eusebius 
h Lib. 2. hist. Ecclesiast. c 32.  and Cyrillus, concerning the Gentiles, is this word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Ruffinus interpreteth thecas, These were the shrines and pots wherein the ashes were kept. This invention therefore hath proceeded from the Gentiles 
i O●id Metamorph. lib. 12. jam cinis est, & de tam magno restat Ac●hille. Nescio quid, ●aruam quod non bene compleat urnam.  unto the Christians, and these heathenish examples, have been the cause of this foolish imitation 
k At Cour-chiverdi is kept the puff or blowing through labour which joseph breathed, while he was cleaving Timber, for he was a Carpenter.  in Constantine the first Christian Monarch, whose chief occupation was, to study curiously how to find out the bones and ashes of such as were holden for Saints, before whose pots and cophins the Emperor Theodosius, did likewise bow down himself. A custom that hath been renewed since in S. Ambroses 
l Amb. lib. 10. Epist. 8. 5.  age, where they continued to seek after them, to carry them from place to place, and to recommend them to people 
m Vide August de opere Monachor c. 28. . From this custom which the Pagans had to conserve religiously the spoils of their Gods (for according to Apuleius they did so term their relics) proceeded the difficulty which 
De Asin. aux. lib  was made in granting to the Christians the body of their Bishop Polycarpus, thinking that they would make a God thereof and adore the same. And Eusebius 
o Euseb. hist. Eccles. lib. 4.  doth learnedly remark the answer returned by the Christians, protesting that it was not unto the true God alone that they did this homage. And these 
p Tit. Liu. lib. 2 Dec. 3. cap. 15.  puluinares, or beds finely trimmed in the fore part of the Theatre, where those relics were, do they not argue from whence they have proceeded, and to whom the first invention of this Idolatry ought to be attributed? In the time of Paganism, they carried them at Processions 
q Plautus in Amphit. Tibul. lib. 1. eleg. 7. Et tyriae rests, & dulcis tibia cantu, Et levis occultis con sciacista sacris. , they were showed on the theatres, as they use to do with the napkin of Chambery, which is now transported into Thurin. It is the same worship, it is the same service, that is used now in your Churches towards the bones of your dead. The Turks and mahometans 
r Marin. Barl. de vita & reb. gest. Scanderb. lib. 13 ait eius ossa à Turcis è sepulchro effossa fuisse honoris causa, ac in argento & auro inclusa.  have also the relics and ashes of their Saints, whom they name Sehidun, and yield the same honour to them, that you do to yours.   

CHAP. XXIX. Of the feast Corpus Christi.  
WHere have you found that the bread of the holy Supper ought to be adored? And what is the foundation of your adoration? Truly Gentilism 
a Onid. Fast. 6. Posse fame vinei, spes excidit hoste repulso, Candida Pistori ponitur ara jovi.  is the groundstone and pile whereon you lean, which adored one jupiter Pistor. It is true that you have other presuppositions: to wit, that the bread is changed into the true body, and the wine into the true blood of Christ jesus: the body must needs be accompanied with the blood, & the blood must needs be accompanied with the body 
b In solemni Per●ioris regum pompa ignis circumferebitur, qu●m pro Deo colebant Persae, & Orunasda nuncupabant. : and both being together cannot be without a soul: & Christ's soul cannotbe without the Deity: & there upon, as on the top and final end of your building you ground this adoration, which is the only Helena, for whose cause this war was enterprised. Pope Honorius was the author 
c Extrau de Miss celeb. Clem. lib. 3 tit 16. Can 51. D minum.  thereof, the year 1226. Vrbane increased the same much through eestablishing of the solemn feast of sacri 
d Sic Romae palam & pub●i è nominant Crustulum ut vid, re est apud Anasta. Germonium, Protonot. Apostolicum, de sacros. immunit lib. 3. cap. 1. 5. 20. ex typographya Apostolica Vaticana ad Gregorium 14.  Crustuli, as you term it, the year 1264. which was ordained to continue for ever by the council of Vienne, the year 1310. And this feast is commonly called among you, the day or the feast of the holy Sacrament, which you believe to be the Sacrament of miracles. And that day which is so solemn, is dedicated for promenying your Host too and fro through the towns and country, with as much mirth & gladness as the Romans were wont to use in certain plays, whereof Suetonius 
e Lib. 2. de vitis Caesar. cap. 31.  maketh mention, at which time they builded up scaffolds in the streets and lanes, and there did lay upon tables the Gods whomthey kept in their houses, whom they decored with flowers and costly apparel, and in these general supplications, the Priests of the Gentiles had also their heads decked 
f Cicero lib. Tus cull 1. & ad atticum.  with Garlands & Flowers. And this pomp of your God Hercaeus, putteth me in mind of that which the Heathen observed 
g Nazianzen. ad H●rouēderitib. ilt●usmodi indecoris quibusdam sua quoqueetate i ta quaeri videtur: Quod referam sacra mysteria in conadias conversa?  in old times, at the feast of Ceres, juno, Mars Isis and others of the like kind, to whom (as Ca to 
n Cat. l 1 dererust  saith) they offered wine & milk, and after they had promenied those Gods about the fields in open show & procession, they sacrificed unto them a hog. And to show that I speak not this of myself, to authorise that which I say, I will have recourse to that which the Divines of the Pagans have 
i Virg. Georg l. 1. In prin is venera. re Deos, atque annuamagnae Sacrarefer Cereri latis operatus in lierhis. Et paulò post, Cuncta tibi Cererem pabes agrestis adoret, Terque novas circum soelix eat hostia fruges, Omnis quam chorus & socij comitentur onantes.  written. Virgil shall here be placed in the first rank, who in the first of his Georgics describeth the pomp of Ceres, and of that which was observed at the feasts Ambaruales & other Ceremonies. Apuleius 
k Apul. Asin. aur.  in his golden Ass nameth it hostiam circumforaneam, after the same manner that we may term the God which you carry abroad in as great, or rather greater state and triumph then the poor Pagans did, when they pulled Isis out of her temple, that she might view the fields and be merry, as the Poet Claudian 
l Claudianus-Sic numina Memphis In vulgus proferre solet: penetralibus exit Effigiesbrevis illa quidem: sed plurimus infra. Liniger imposita suspirans voce Sacerdos Testatur sudore deam: Nilotica sistris Ripa sonat, variosque modos Aegyptia ducit, Tibia.  hath learnedly represented it, whom you would say had set down all your Ceremonies in writ. Your Host is carried by one of your Ptiests: the canopy is upholden by the chief inhabitants thereabout. Those whom you name ecclesiastics, are in the first rank, apparelled in their white surplices and fine linens: music is not forgotten, no more than are the melodious sounds of all kind 
m Apud Asin lib. 11. symphonae debinc suanes, fistula, tibiaque modulis dulcissimis personant. Ibant & dicatimagno Serapitibicines.  of instruments, as of drums, pipes, trumpets and harps, together with that thundering noise which bombards and canons are accustomed to vomit forth. And who would not be afraid of such fearful crashes and noises? Hereunto may be applied Lucan's 
n Mox iubet & totam pavidis à civibus urbem Ambiri, & festo purgantes maenia lustro Iwenal Sat. 6.  verses: And Bellona never heard any such tempests during her feast, as the God Elicius worketh when he is drawn out of his sacred habitation. We may insert here that which 
o Apul. Asin. li. 11. Ecce pompae magna paulatim praecedunt anteludia, vocibus cuiusque; studijs exornata pulcherimè. Et mox, Inter has oblectationes ludicras popularium, quae passim vagabantur, iam sospitatricis deae peculiaris pompa moliebatur. Mulieres candido spiendentes amicimine, varioque; laetantes gest a'mine, verno florentes coronamine, qua sacer incedebat comitatus, solum sternebant flosculis.  Apuleius writeth of the pomp of Diana, which is a place worthy to be remarked, for the true and manifest declaration of the conformities which are between the procession that was observed then, and that which is used in your Church upon the day mentioned, whether it be in the ornaments of the streets, in the ornaments of men and woman's apparel, and in the order which was observed: That which is said already shall suffice to declare how you are involved in the like crime of Idolatry, that the Pagans your predecessors were, who (if they were now alive) should have cause to be 
p Atro cum mcmbra fluentia tabo Manderet & trepidi tremerent sub dentibas artus.  astonished, for as much as of a Christian, you have made a Polyphemus eater of men. And the opinion that you have concerning your transubstantiation and corporal eating is it not mocked by nature? What, to worship a creature, yea an insensible creature, in stead of the living God? What, yea and to eat God substantially? Beware of Cicero 
q Cicero lib. 3. de nat. Deorum. Et quis tam amentem esse putet, qui illud, quo vescatur, Deum esse credat?  his verdict, and of that mock of 
r Auerr in 12.  Auerroes, as like wise of that Satiric, who by mocking of you as well as of the Egyptians, hath said  
O sanct as gentes, quibus haec nascuntur in hortis  
Numina.   

CHAP. XXX. Of Processions.  

Metap. Quandoquidem Christiani Deum quem aedorans manducant, sit anima mea cum Philosophis.  TErtullian 
a Tert. de cult foemin.  convinceth of Gentilism the processions that are used in our days, And I beseech you in what school have you learned these Processions Amburbiales, Ambaruales 
b Aruales dicti, ut aruae fruges ferreut, quorum insigne fuit spicia corona. , Ambecclesiales, with the pomps, Lectisternia, Puluinaria or pillows, with other circumstances as well of necessity as of decency, but in the school of the Gentiles? If there be any difference, it shall not be in the thing but in the name, seeing the Romans 
c Tit. Liu. in his Decades Die quo Bacchi solemnia siebant & antecedente ●liā, cum processione pergebant ad templum Castoris & Pollucis, quod consecratum fuit apud aquam Iuturnam iis in locis quae appellata sunt Argea. sic Ouid. lib. 3 Fast. Itur ad Argeos (qui sunt suapagina dicet.) Hac sicut memini praeteritaque; a●e.  called them supplications. And you cannot deny the conformity that is between your processions and the supplications of the ancient Idolaters. It is but folly to attribute the invention thereof to Agapetus Bishop of Rome, and further to pretend that the Fathers of the Primitive Church have made any mention thereof, as they would have us to believe of 
d Tertul de prescript. c. 43 & de cult. foem. c. 21.  Tertullian, because he used these Latin words, Procedere & Processio, in a certain place of his works. For it is as much as if we would say that the Roman Emperors reigned in the time of the commonwealth, the consulship, or tribuneship, because the captains that commanded over the armies were named Imperatores. Numa Pompilius was the inventor 
e Supplicationes fiebant circa delubrafanaque; & puluinaria, in quibus honos dijs dabatur. Blond us lib 2. de Rom. triumph. Aleu. ab Alex. lib. 5. c. 27.  thereof more than a thousand years before, and the use of this statute tended, either to pacify their Gods, or to enjoy peace, or to the preservation of the fruits of the ground. 
f Apul de Asin. lib. 11.  Apuleius describeth the order and ceremonies thereof. Trebellius Pollio 
g Pollio in Galleno.  doth in like manner. Who doubteth therefore but you have learned all these ceremonies of the Pompilian religion? Let us see how they marched. We have made mention hereof in the title of the feast of Corpus Christi, wherefore to be brief, we shall say only, that they sung responsarie Litanies with their little verses, and Paeans in honour of their Gods, and carried lights 
h Virg de Pal. laute.- Lucet via longo Ordine flammarum, & latè discriminat agros.  with them. I have often remarked in Paris the chief city of this kingdom, those solemn processions, where the relics of all the Churches were carried, and chiefly those of the holy 
i Sic Baruch 6. v. 3. Chaldei dicuntur dees argenteos aureosque; & ligneos humeris portasse, sicut de Rotho Baronius testatur in annotationib. in Martyrol. Rem. Aug. 16.  Chapel, and amongst others were also the chests and cabinets of S. Marcell, and S. Geneviefue, the goddess of the Parisians: and in truth I called to remembrance at that time the relics of jupiter and Anubis, which were carried solemnly by the Heathenish Priests, having garlands on their shaved heads, like unto the Monks of S. Geneviefue. And this honour 
k De sacrificali pompa apud priscos vide Diovys. lib. 7. Apul. Asin. lib. 2. Catonem in Marc. Cacil. Plautum in Rudente.  was so highly valued, that Commodus Antoninus the great Roman Pontife, to the end that he might become worthy, both of that garland of flowers, and to touch the chest wherein Anubis was carried, caused his head to be shaved after a round fashion. The Senators made up the last part of the pomp: and sometimes the common people was mingled with them indifferently. Sometimes the Matrons, when any peril or dangerous war 
l Tit Liu. lib. 6. bells Punici Ma. tronae circam Deûm delubra discurrant, arras verrentes, nixae genibus, supinas manus ad Deum & coelestendentes.  was like to invade the commonwealth, environed their temples, marched about them in procession, sweeped the altars with veruen, prayed on their knees, lifted up their hands towards heaven, called upon their Gods, with as fervent devotion, as you do upon your Saints. There was many lights, resting places 
m Apul. Asin. lib. 2.  were made to serve for stations, where the Chest-bearers might take breath a little: the streets were hung 
n Val. Flaccus.  and covered, and at such time as the procession was to pass by, it was not permitted to look down from the windows above, 
o Dij ●n m●deorsum versum non erant● spi●iendi.  as I have seen this observed in some places: The trumpets brayed; as the sound of your bells doth now, the altars and images were perfumed with incense, the shops & palaces of justice were shut up, and 
p August. de civet. Dei lib. 7. ca 7. ait fuisse apud veteres & Ethnicos Romans sacrifisium quod sacrum purgatorium vocarent.  such devotion was among them that even the prisoners were in some part eased of their bands. And those rogations or processions, which you make before the ascension of Christ, from whence have they taken their beginning? Truly from the Pagans. Virgil 
q Lib. 1. Georg.  holdeth not his peace. Cicero 
r Cicero de ligib. lib. 2. Sacerdotes vineta & salutem populi auguranto, divorumque iras providento, ijsque pirento coelique fuigur a regionibus ratis temperanto, fulgura pianto, urbemque & agros & templa liberata et effata habento. Processio autem fiebat à flamine quirinali et populo albis vestibus induto in lucum Rubigini consecratum. de hocsacro Quid. lib. 4. Fast. Aspera rubigo parcas cerealibus herbis, Et trem●t-in summalene cacumen bumo etc.  himself doth approve them, for preserving of the fruits of the ground, to repel thunder, and such other intemperature of the air, for the health of the people. And behold wherefore the Athenians did send every year to Delphos a branch of the Olive three full of fruit, for the preservation of the fruits of the ground. This is the end and use of the processions that are used in your Church. The matrons and maids of Segesta, atowne of Sicily 
s Cic. act. 6. in Verrem. , being crowned with garlands followed with incensing the image of Diana, which was carried solemnly throughout all their Country. In the end, as the Persians in their processions carried 
t Coel. Rodig. lect. antiq. lib 8. cap. 2 Alex. ab Alex. lib. 1. ca 2. et 28.  their Orimasda before their King, so do you promenie abroad in the fields the chests and cophins of your Saints.   

CHAP. XXXI. Of Church Banners.  
I Had almost forgotten the Banner and Cornet which they display in the wind. Antenor was the inventor thereof, and caused draw thereon a hog 
a Ex libris Messalae ad Octaviam August. . And as he was addicted unto the service of juno, whom the foolish antiquity held to be the Queen of Heaven, so also he dedicated unto her his Labarum, and commanded the same to be set up in her Temple; and not without some mystery, seeing the hog was the offering that was sacrificed unto her, an offering worthy truly of her incestuous unchasteness 
b Sozom. lib. 9 cap. 4. . The Romans called also their banner Labarum, wherein was painted Mercury's white rod, with two serpents linked together and in the ages following they had the 
c Apul. Asin. lib. 11.  Minotaur, and last of all the Eagle. This warlike ensign was adorned with gold and precious stones, which the Roman Dictator's, the Emperors and soldiers had in great reverence. Behold here what writers say. Dionysius Halicarnasseus 
d Dion. Halicar. lib. 6. : the ensigns are sacred unto them, even as the images of their Gods are. 
e Tacit. Annal. lib. 12.  Tacitus called these banners the Gods of the legions. 
f Tertul Apolog. cap. 16.  Tertullian, the religion of the Romans (saith he) is altogether warlike, for she worshippeth the ensigns, sweareth by the ensigns, and preferreth them before all other Gods. Is it not from thence that you have taken your banners to plant them in your processions? So 
g Sozom lib. 1. ca 4. histor ecclesi.  that it is no wonder, if the cross entering into this place, if by degrees from this unproper signification she is turned into devotion, into superstition, and mere Idolatry. To conclude, if there be any difference it consisteth only in this that the banners of the Pagans were dedicated to the Gods, and those of your religion to the Saints that are the patroness and protectors of your Parishes. S. 
h Amb de obit. Theod. tom. 3.  Ambrose nameth all such doings an Heathenish error, and a vanity of the ungodly to adore the wood of the cross. We are not ignorant of the reformation made by Constantine the great touching those banners: for he commanded to be graven in his Labarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Niceph. lib. 8. lib. 32. , not to the intent that it might be worshipped, or carried at general supplications, but to serve for colours to the regiments in his army, and to declare that jesus Christ was the anchor of his hope.   

CHAP. XXXII. Of Litanies.  
AS the adoration of Saints hath not been taught in the primitive Church, neither yet many ages after: so also we do not find any footsteps of those Litanies, which you cry out so loud whether it be at your processions, or in your temples. We deny not that the Church triumphant hath a care of the militant, and it is because she being void of all cares of this world, is now the more fervent in charity & zeal towards the glory of God. But to draw from thence any consequence for your Litanies, no good logic is able to persuade us: unless you will be pleased with the objection made by Celsus against 
a Orig. cont. Celsum.  Origen, That it cannot be displeasing unto the sovereign Gods, that prayers and supplications be made to the Demons, as unto their friends: the answer returned to him by the Doctor tendeth to this, that worship belongeth only to God. And concerning your Litanies we have the form thereof set down in the Records of the heathenish 
b Ouid. Fast. 4. Place Ceres laeta est, & vos orate coloni, Perpetuamque pacem, perpetuumque ducem.  divines, who describe unto us after what manner Ceres was worshipped, chiefly by the Country people, which adored her above all other Heathenish Divinities. And 
c De invent. rer. lib. cap. 11.  Polydore Virgil writeth that the Roman Litanies have gotten entry into the Church, and it is to be remarked that the interpreter of Virgil understandeth those to be Litanies & supplications which are mentioned in these verses that we have set down here:  
Sic memorat, simul Aenean in regia ducit  
Tecta, simul divum templis indicit honorem.   

CHAP. XXXIII. Of holy Water.  
YOu say that you have the custom of holy Water from the tradition and institution of the Apostles: and the ceremony of consecrating the same, for watering of those that assist the sacrifices, is attributed by you unto Pope Alexander the first of that name 
a De consecrat. dist. 3. Can. Aquam. . We deny that the Apostles did ever ordain any such thing, and you cannot find one place throughout all their writeth, as one of your greatest Jesuits 
b Bellar. tom. 2. pag. 12. 6. in nova impress. De aqua benedicta sic August. Steuchus in lib. num. ca 19 Non inane institutum est, inquit, quod aquas sale erationibus sanctificamus, ut ad earum aspersum nostra delicta deleantur. Copus dial. 1. pag. 18. 6. à quodam jesuita acceptum narrat aquam sacratam salubrem vim apud Indos habere ad abigendos mur●s, et ad st rilium foeminarum 〈◊〉.  hath very well acknowledged. Let us therefore attribute the first invention thereof unto Numa the second king of Rome, author of the conjuration and exorcism of sea-water, or salt-water, because (said he) the salt is partaker of the fiery nature, which is very fit for purification. Wherefore, seven hundreth years before the coming of the son of God, this water was used among the Romish Gentiles 
c Histor. trip. lib. 6. eap. 35. , and more than three hundreth and seventy years after, witness the Emperor Valentinian, who having been sprinkled with this water by the Sacricer of the goddess Fortune, to whom he had gone in, smote him immediately thereafter, saying, that he was rather pulluted then purged thereby. But what do I say seven hundreth years, seeing 
d Iliad. A.  Homer bringeth in Agamemnon, commanding the people to purge themselves by water, and to throw their bodily filthiness into the sea? From whence it may be perceived, that these expiations are not found out lately, it is a great while since Satan devised this purging water, this holy water. The Pagans had their water 
e Lavatio matris Deûm. , you have yours also, it is all one water, both in virtue and consecration. When that poor people went about to do service unto their celestial Gods, they washed their bodies 
f Ouid. in Fastis.  all over, thinking that for the rest it was enough if they used but one simple 
g Terque senem flamma, ter aqua, ter sulphur lustrat. Macrob. Saturn. lib. 3. cap. 1. Virg. Aeneid. 6. - Ter socios pura circumtulit unda, Spargens rore levi, & ramo felicis olivae, Lustravitque viros.  purgation, or aspersion to perfect and finish the sacrifices of the infernal Gods. The Turks hold it an abomination, to enter into their Moskees unless they have first washed and purged themselves with water. You and all these people have attributed the like virtue unto this water to serve for the 
h Aqua benedic●● sit nobis salus & vita.  purging of sins: and you all together have applied it both to the living and to the dead; and you have assured yourselves that all your wicked deeds were wiped away 
i Eius aquae aspersione peceata praesertim periuria mendaciaque dilui credebant. Blondus lib. de Rom. triumph.  through this only benefit of aspersion: and for your part, you have put it in the place of the blood of Christ 
k Aqua benedicta sit nobis salus & vita.  jesus, which you cannot deny. And would God that the Poets, who were the Divines of the Gentiles 
l Ouid. Fast. 2. Ahnimium faciles, qui tristia crimina caedis Exiguatolli posse putetis aqua. , might perceive your superstitions, and most of all this false belief that you have concerning the virtue of purging water, they would not fail to mock you: and one of their Lawyers 
m Cic. lib. 2. de legib. Quandoquidem animi labes nec aspersione aquae, nec manibus elui, nec dierum numero ac diuturnitate van●scere tollique potest.  should have very good reason to anoint your head with his grave censure, even as you wash the same with water. It is not unknown to any, that among divers trades which men use, such as be merchants, are commonly accused of lying and perjury (I speak only of the worse sort and such as have played bankrupt to an upright conscience) but the remedy against those crimes was at hand, and there needed but one drop of this water, to take away the wound, and the scar thereof both together, which was named Mercurial from the God 
n Ouid. Fast. 5. Est aqua Mercurij portae vicina Capenae: Si iunat expertis credere numen habet.  Mercury, surveyor of the gain of such as traffiked. If they had gone about to touch those things which they accounted sacred, they prepared themselves first by sprinkling 
o Virg. Aeneid. 2 Tu genitor cape sacra manu patriosque penates, Me bello ex tanto digressum & caede recenti Attrectare nefas, donec me flumine vivo, Abluero.  of this water. Seeing therefore this water was ordained for so many uses, it was carefully kept and much reverenced: and for this purpose they had two sorts of holy water pots: the one great, which was made fast at the entry of their Temples, and the other portative, for the daily use of their domestic purifications. Is it not the same that is practised among you at this day? You cover yourselves with the example of 
p Exod. 15.  Moses, who cleansed the water with wood: and of Eliseus 
q 2. Reg. 2. , who did in like manner with salt. But what difference is there, I pray you? For that which they did, tended to the nourishing of the corporal life, and you extend the same to the cleansing of souls. And Gregory the first 
r 1 Gregor. in respon. 10. ad interrogat. August. 33. quaest. 4. c. Vir.  commanded, that he that had slept with his own wife, should not enter into the Church, unless he had first washed himself with water. He showeth the reason; to wit, that although marriage be permitted by God, yet man cannot enjoy the company of his wife without sinning a little, and therefore he ought to purge himself. Is not this the same that the Pagans had wont to practise 
s Pers. Sat. 2.  in old times?   

CHAP. XXXIIII. Of Pilgrimages.  
THe custom of Pilgrimages began only in the time of Constantine: and thereafter through succession of time, was refuted by Gregory of Nysse 
a Gregor. Nyss. in orat. cont. peregr.  in a very learned and eloquent Oration, which he made upon that subject, and contained three principal points: First, that jesus Christ in the fifth Chapter of S. Matthew, had not placed Pilgrimages among those works, which are the cause of men's salvation: Secondly, that there was many spiritual dangers in such journeys, and chiefly for women: Thirdly, that we could find nothing in jerusalem, that was not in our own countries, sith there are temples every where 
b Hier. ad Paul. suisse Hierosolymis parum, sed berè vixisse multùm. . These reasons are to a purpose, and are grounded upon the holy Scriptures: but our Grandfathers being come from Paganism, could not cleanse themselves so well, but many spots remained still on them, and amongst others this madness of travailing to places that were reputed more holy than others, which no doubt the Gentiles have left to you as an inheritance, who before you, toiled themselves with these foreign voyages, which they undertook through the devotion and religion that they carried towards the Oracles of Delphos, and 
c Opinabantur Ethnici adesse deos solere simulachris suis auxilio gratiaque Proclus de sacrificio & magia. Porphyrius apud Eusebium praepar. euangel. l. 3. & 5. sic & Papistae.  jupiter Ammon, with other infinite places that were more honoured than others by Gentilism. The Turks make these pilgrimages after the like manner that you do, and go to the Mequis 
d Mequis est Mahometi sepulchrum: crepundia verò in civitate Almedina. Bellonus.  with as much zeal, as you would go to Rome, jerusalem, Compostella, and other parts.   

CHAP. XXXV. Of Oaths.  
THe holy spirit willeth, if one must swear, that it be by the name of God 
a Deut. 6. & 10. Esa. 45. & 65.  only: the manner is set down to us in the holy word, with threatening the transgressors of this law. Wherefore then do you swear 
b Iwen. Sat. 3. - Dicisque facisque quod ipse Non sani esse hominis non sanus iuret Orestes.  by the name, & upon the relics of your Saints, and by your Saints themselves? The Gentiles did swear 
c Aeneas ad Didonem apud Virg. Funeris heu tibi causa fui per sydera iuro, Per superos. Horat. l. 2. epist. 1 Praesenti tibi maturos;- largimur honores, jurandasque tuum per nomen ponimus arras.  by jupiter, Hercules, by the fortune of their Caesars, and by the stars. Their books are marked all over with such doings. Have you not learned this lesson of them? And S. Antony upon whose arm you swear, is he not successor to the Pater Patratus of Rome, who had the charge concerning oaths? You shall hearken (saith the Eternal 
d Exod. 23. 13. ) unto all things which I have said unto you, & you shall make no mention of the name of other Gods, neither shall they be heard out of your mouths. These commandments are repeated in another 
e josuah. 23. jerem. 5.  place: and in another 
f Sophon. 1.  he threateneth to root out such as swear by Malchom. And are you ignorant that the Christian Religion teacheth us to swear in our need by him 
g Heb. 6.  who is greater than all men?   

CHAP, XXXVI. Of Masse-bearers, or Beadles.  
IT is true that universities, justice and presidial seats have, by way of honour, Masse-bearers, of whom the civil laws have made some 
a Lib. 1. §. Nunciatio. In. §. 115. qui causas. In authent. de judic.  mention, and the Lawyer Baldus hath not forgotten them. But by what reason hath that stolen in among the Preachers and Ministers of the Church, which was granted after a civil manner unto the Magistrate, who is the Image of God. The Vergers walk in their temples with silver rods, or else gilded with gold. The Masse-bearers march before the Mass-priest with their Masses, howbeit no living soul doth let them to step forward. In your procession, this charge is committed to some of your Priests, to the end that the show may seem the more glorious to the company. May it not be that this custom hath proceeded of the Athenians, who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of the Romans, who had their Viatores, fasciferos or lictores that marched 
b Plutar. probl. cap. 3.  before their Kings, Dictator's, Pontifes, and vestal Virgins? This was a mark of an higher dignity 
c Plutarch. in Romulo. In Numa.  whensoever they went abroad and passed through the city. Indeed the Scripture 
d Act. 16.  doth attribute those Staffe-bearers unto Magistrates, but not unto the Apostles. This is not the way therefore to serve God in spirit and verity, but to restore again the pomps and vanities of Gentilism.   

CHAP. XXXVII. Of Praying toward the East, and of Canonical hours, in which the Popishchurch placeth Religion.  
KNow you not that the Ceremonial Law of the jews forbade to make any prayers toward the East, that they might not be like unto the ancient Idolaters? For this cause, and that they should have no conformity with them, they were commanded to turn their altars toward the West. Numa ordained 
a Plut. in Numa.  the very contrary, and would needs have his Priests to make their Prayers being turned towards the ᵇ East. A ceremony that was observed, not only 
Iwen. Sat. 6. Lucianin Necron. Apul. As. lib. 1. & 2. Tunc in erientem obuersu● vel incrementa solis Augusti tacitus imprecatus, etc. Virg. Aeneid. 2. Illi ad surgentis conversi lumina solis Dant fruges manibus falsas. Ouid. Fist 4. His Dea placanda est: haec tu conversus ad ortus, Dic quater, & vini perlue rore manus.  in the Sacrifices of their Gods, but also in the Devilish practices of sorcery and witchcraft. The reason why the Pagaris did so, and turned themselves always to that part is; because in so doing, they thought they did the more honour to the Sun, whom they had placed in the number of the Gods, and named the same Apollo. And it is known to all men, with what reverence the Persians worshipped the Sun rising from the Orient, to whom they had wont to Sacrifice 
c Strabo. lib. 15.  as he was rising and mounting up above our hemisphere. Porphyre continued this Pompilian witchcraft, and ordained that the Images should be turned toward the Occident, to the end that such as entered into the Temples, and bowed themselves down before the Idols, might address their prayers toward that part of the heaven, so much reverenced by him. With this do the rules of Vitrwius 
d Vitrwius de Archit. l. 4. c. 5. & 8.  agree, who declaring after what manner a Temple ought to be ordered within, teacheth how that the Images, placed within their little mansions, aught to have their faces turned toward the West, and the Altars to be turned toward the East in a Diameter line, to the intent that such as go about to sacrifice, may the more conveniently behold those Images, and address their prayers unto them. Clement Alexandrin 
e Clemens Alexand. Strom. l. 7.  witnesseth, that the most ancient Temples that were dedicated to Idolatry, were builded after this manner. Your Church would needs be wiser than God in this case, for in building Temples 
f Guido de monte Rocherij Encherid sacerd. tit de sacram. Euchar. ● Apul. Asin. l. 2. Rebus ita vita consumm ●is, inchoatae lucis salutationibus Religiosi primam nuntiantes horam perstrepunt.  after this manner, she would give us to understand that jesus Christ est Oriens ex alto, or the bud springing up aloft, which truly is an Hieroglyphic subtlety. And concerning canonical hours, we are not ignorant, that it is a comely thing to have certain appointed hours to assemble ourselves to prayer: but to tie our Religion thereto smelleth of Paganism, wherein the same custom was observed.   

CHAP. XXXVIII. Of Frankincense.  
THose that have red Porphyre and such others, shall call to mind how much they esteemed their perfumings and incensing 
a Cicero lib. 3. de off. Omnibus vicu statuae posita, ad eas thus & ceri.  to help themselves in witchcraft. The difference between the Sacrifices of the poorer sort, and those that were rich, consisted in this, that the poor 
b Propert. l. 2. Pauperibus sacris vilia thura damus. Virg. Aeneid. 1. Thure Calent arae, diumque altaria fumant.  in respect of their poverty did offer Frankincense, and for this cause, the Grecians termed their Sacrifices Athysies or Acapnothysies. By the contrary these rich ones spared no cost, and the smell that went from the Frankincense was duly offered by them, to the end that those pretended and supposed Deities might be the more respected: and for this cause they were named 
c A suffitu & cuaporatione.  Thysies. And it happened but seldomely that any Sacrifices were without burnt incense. In like manner, there are no Masses 
d Vide Missal. Rom. tit. de ritu seruand. in celebrat. Miss.  (I except those for the dead) where this Heathenish ceremony is not observed. You do attribute, or at least the greater part of your 
e Alex ab Alexand l. 4. c. 17. julianus thus imaginibus adoleri voluit. Sozon hist. Eccl. l. 5. c. 16  Doctors, unto Leo the third, this enlarging of the Mass with Frankincense, about the year 800. But how will you make this invention and supputation agree with the 
f Liturgia jacobi Page 5.  Liturgy, which you attribute unto S. james, and was long before, if we will believe you? The Frankincense is offered to God in these words: O God who hast received the gifts of Abel, the Sacrifice of Noah, of Abraham, the perfuming of Aaron and of Zacharie: receive from our hands that are sinners this incensing as a sweet smelling savour, for the remission of our sins, and of thy whole people. The Liturgies that are attributed unto S. Basile 
g Liturg. Basil. Page 60.  and S. chrysostom 
h Liturg. Chrysost. pag. 85.  differ not almost in any thing from that which proceedeth, touching incensing. Let us say therefore, that more than seven hundreth years before jesus Christ, the Idolatrous Romans used Frankincense in their Sacrifices, and that for perfuming of their altars, their Idols and Images, their oblations and offerings. And those poor people believed, that janus and Vesta were well pleased to be thus served with sweet incense 
l Virg. Ecloga. 1. Busenos cui nostra dies altaria fumant. Horat. l. 3. Carm. vetus ara multo fumat odour.  and wine. They had likewise great Censers to carry the Frankincense from place to place, and were richly wrought, even as yours are, and a sweet box for keeping of their precious odours. And the etymology of this Latin word thus, which the Romans 
k Tit. Livius. l. 3. Dec. 3. & lib. 9 Dec. 3.  had from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signieth to Sacrifice, declareth what the use of Frankincense was, to wit the like unto that, which at this day is in request in your Massing Sacrifice.   

CHAP. XXXIX. Of Vessels and Treasures.  
IT is to be wished, that modesty and frugality, which are exiled out of your Churches, might be revoked, and restored into Christendom. We know how Exuperious 
a In Concil. Tiburien.  a worthy Bishop of Tholose did communicate or distribute the mysteries of the holy Supper. And that mock touching Bishops of wood, and Chalices of gold, the very contrary of that which had wont to be in times past, ought it not to make you blush? The ancient Poets 
b Persius' Sat. 2. Aurum, vasa Numae, Saturniaque impulitara, Vestalesque urnas, & Thuseun fictile mutat.  mocked their Pontifes that were wrought over with gold, and have taught very well, how commendable a thing modesty is, chiefly in those that are the Ministers of holy things. The Romans contemned the too great curiosity in providing of rich movables, and hardly will any man believe, what simple furniture they had in their houses, before the Asiaticke superffuities had brought in those abuses, that have been seen 
c Tibul. ad Lares. Nec pudeat prisco vos esse è stipite factos: Sic veteres sedes incoluistis avi. Tunc melius tenuêre fidem quum paupere cultu, Stabat in exigua ligneus ade dominus.  afterwards: and as their private houses were furnished, so also were their Temples, and such simplicity might have been remarked in them, that one day it shall accuse before God, the royal pomps and superfluous magnificences, that shine in your Churches. Thereafter it happened that, as their wealth increased through the spoils of the nations which they had conquered, the Temples also became more sumptuous and costly. And the ancient Romans have remarked that, as the rents of their Temples swelled, so faith and hope became lesser and lesser among them: and those Gods of silver and gold have begotten men of wood and stones. Is not this the riddle or proverb that is so common, That Religion hath begotten riches, and the daughter hath devoured the mother? You will allege unto us the zeal of David, who was desirous to have the house of the Lord beautiful and comely. And belike you will not forget Salomon's Temple, the most sumptuous piece that ever hath been in the world. But know you not that all did proceed from God's commandment, and that such things were as rudiments and elements to that simple people, that they might the more easily be led to Christ jesus? And are you ignorant of that which the Apostle teacheth, that we ought not to think that heavenly things are like unto Gold or silver, or unto stones cut artificially, or after the invention of man. After that these superfluities were brought into the Churches, incontinent godliness was banished 
d Ouid. Fast. 1. laud amus veteres sed nostris vivimus annis. , and Charity was strangled among men. You praise the simplicity of the primitive Church, neither are you able to disprove it, and in the mean while you will diminish nothing of the sumptuous charges of your vessels and ornaments serving for the office, which you term Ecclesiastical. And shall it be said that a Gentil knew very well, that silver and gold were 
e Cicero de legib. lib. 2. Aur●met a●ge●tum in vr●ibus privatim, in sa●is odiosares est.  superfluous for the ornament of temples: and you in the mean while in so great and so clear a light of the Gospel shall be more blind than moles? Those virgin mary's of massy gold, those crosses of the same stuff, 
f Non ex quovis lig no fit Mercurius. Plin. lib. 16. Quidam superstitiosias exquirunt materiam unde numen exculpant.  and chiefly that of the city of Tours, in the midst whereof is an Agathe (wherein the images of Mars, Venus, and Cupid are graven) in a word those images so finely decked do sufficiently declare, that you make not your Gods and Goddesses of any sort of stuff, but of the most precious and finest. And if you be curious in your Idols, so are you likewise in the decoring and furnishing 
g De Consec. dist. 1. Cau. vasa.  of your Churches, in your chalices and ewers; and those little pots which you use in your Masses for the wine and water, are almost like unto those vessels of the 
h Iwen. Sat. 6. Simpunium ridere Numae, nigrunque cumum.  Gentiles, which they named Simpunia To conclude, we need not wonder if your treasures be heaped so full of riches, surpassing those of Croesus: for you sell every thing 
i Tertul. Apol. cap 13. Exigitis, inquit, mercedem pro solo templi, pro aditu sacrificiorum, non licet deos nosse gratis, venal●s sunt , nothing escapeth from your hands, and you give nothing: and the whole sum of your liberality consisteth in treating yourselves well 
k Cyclops apud Euripid Non ulla numina ●x●auesco coel●um, Sed victin as v●i ●●orum meximo ●entri offero. , and making good cheer with the goods of the Crucifix.   

CHAP. XL. Of Baptising of Bells, and of their use in Popery.  
I Shudder and quake, whensoever I remember of the execrable blasphemies that are committed at the baptising of Bells. And be not offended if I term it Baptism: for you give me very just cause. I see Godfathers 
a Caldarinus in tract. de interdict. in 1. part. num. 79.  and Godmothers, which hold the rope in their hand, where the Bells are 
b Albericus de ro satis in Diction. in vocabulo Cam. pana.  fastened, to answer Amen, touching that whereof the Suffragants are to question those bells: a wedding garment: water mingled with salt consecrated in the name of the Trinity, with which they baptise them both outwardly and inwardly: the holy oil, crosses, and exorcisms. And what further? One of your Popes 
c john the 13. of this name.  established this Baptism: and why then do you say that it is an error of the people? And verily that cannot be termed a popular ceremony, which is embraced of every one and every where. We did expect a reformation of this abuse at the Council of Trent, and of an infinite number more, which not the people, but those that name themselves Prelates have brought in and established in the Church. And where is she? O God, that this thy institution should be communicated unto senseless metals! That you may the better make your unwritten word slide into the belief of simple idiots, you endeavour carefully to prove that Pedobaptisme, that is to say, the Baptism of little children, hath no warrant in the written word: wherein you have been so often condemned of error and lies: and in the mean time you Baptism Bells, logs of wood, to warm you with, during the long and cold mornings of Christmasse-time, & little boats. O impiety! I would never have believed it, if I had not been persuaded by mine own eyes, & by experience. Truly, to return to our conformities, the 
d Ovid Fast. 5. Proxima Vulcani lux est, quam lustria dicunt: Lustrantur purae, quas facit ille tuba. Ouid. Fast. 3. Summa dies et quinque tubam lustrare canoram Admonet et forti sacrificare Deae.  Gentiles had no bells (the invention is attributed to Paulinus Bishop of Nola) but they had trumpets and flutes in their place, which they purged and hallowed at the feast of Minerva named Quinquatria, and at one of the feasts of that poor lamed Vulcan, and for this cause they were both named 
e Durand. rat. lib 1 rubr. de campanis.  Tubilustria. The Bishop while as he is anointing the Bell with oil, and marking it with many crosses, he prayeth God to give his holy Spirit to the Bell, that it may become sanctified for the expelling of all the power, snares, and illusions of the Devil, for the weal of their souls which are dead: and above all other things for the averruncation and chase away of thunder and tempests, of winds and reins. These are the same very effects 
f Ouid. Fast. 5. Rursus aquam tangit, Temesaeáque concrepat aera: Etrogat ut tectis exeat umbra suis  that the Gentiles hoped for of their flutes and trumpets, which they thought to be very fit for that purpose, having accompanied them with their purging water, to the end that all fears happening in the night season might be removed far from their houses, that all magical conjurations might be expelled, yea, and to take heed that the Moon were not displaced from her Sphere, at the invocation of sorcerers 
g Tibul. lib. 1. Eleg. 8. Cantus & è curru lunam deducere tentat: Et faceret, si non aera repulsa sonent. . The Gentiles had certain Priests, whom the Grecians named Chalazophylaces, as if we would say keepers and wardens of hail & tempests, which they thought they were able to chase away by sacrificing of a lamb, of a chicken, and by the blood which they let go from their finger with a penknife. Cleo was the author thereof: and 
h Cic. lib. 1. de legib.  Cicero himself maketh mention of those in a certain place of his works. At the consecration of your bells the Suffragant prayeth to God, that he would bestow his heavenly blessing upon the Bell, purify 
i Bonif. 8. lib. 5. Sexti Decret. tit. 11 de senteut. excom. cap. Alma matter. §. adijcimus.  it, sanctify it, hollow it, and pour down thereupon the dew of his holy spirit, to the intent that the enemy may always fly before the sound thereof 
k Greg. 9 tit. 39 de sentent. excom. , and that the armies of the enemies may be astonished; and by the contrary that the holy spirit may take pleasure 
l Philippus Fran cousin in cap. Alma matter.  therein, and the souls and bodies of the faithful may be saved thereby. Do you not acknowledge your own words, and the lively shape of your ceremonies? And will you never be ashamed of these profanations? But to return to those Conjurers of hail and Bellringers, the Pagans 
m Aristoph. in Vespas. lib. 28. c. 2  to put away storms smote their hands one against another; to make the thunder and lightning to be the more favourable unto them, they armed themselves with boughs of the Bay tree, with the skins of Sea-calues, and the feathers of eagles, which the Naturalists hold to be free from all injuries of the air. And you, to save yourselves, do you not carry holy boughs on the day, named Palme-Sunday? And truly you are so much more abominable, than those who were grounded either upon natural causes, or upon experience, and you have no reason but your superstitions. So many learned men that are among you, will they not call to mind, that it is forbidden to use any charms 
n Levit. 19 v. 26 & 20. v. 27. Deut. 18. v. 10 11. Council Laodic. cap. 39 Canon, Nonoportet. Canon Augurijs. Item quaest. 5. caus. 26. in Decret. , conjurations, or exorcisms of creatures, by the which any virtue or dignity beyond the course of nature is attributed to dumb things? And your ordinary service consisteth in nothing else but in these fopperies, in holy water, in the oil of the diseased, in your holy Chrism, which you salute with so great devotion, Aue sanctum Chrisma, the oil of the Catechumeni, and other things of the like stuff. And what do these inventions profit, but to make the simpler sort amazed at them? And what do those peals of Bells, and those shrill noises 
o Arnob. lib. 7. Quid efficiunt crepitus scabillorum Item. Etiamne aris tinnittbus & quassationibus cymbalorum?  profit? And what other thing is in them then those sounds, which the Pagans were wont to make with their hands, with little bells, trumpets, flutes, and other instruments? When you march in your Processions this tinkling of Bells is not forgotten: it is this that maketh you keep your ranks and measures. The same was practised among the Coribants and Curates in the Processions of Cybele, the great mother of the Gods with the like noise of their trumpets.   

CHAP. XLI. Of the Canonization of Saints.  
THis law was strictly observed among the Romans, that none was inserted in the Catalogue of the Gods, without express licence from the Senate, no more than it is lawful for any to assume unto themselves the title of Saints, unless the authority of the Sea of 
a Ex Alexandri tertijstatuto.  Rome hath given way thereto, through the benefit of Canonisation 
b Vide lib. 1. Cerem. Rom. Eccles. sect. 6. , as it befell of late to a Saint newly start up in Poland, named 
c Severinus de vitamiraculis et actis Canonisationis sancti Hyachinti lib. 1. c. 18. & 3. cap. 32.  Hiacinthus, about three hundreth years after his decease. There are whole books, containing the ceremonies that are to be observed in the Canonization. The 
d Vide Plinium lib. 2. cap. 7. Ciceronem lib. 2. de nat. Deorum. Eusebium de praepar. euang. lib. 2. ca 9 Sabellicum 6. Enn. 1.  Idolaters held those to be Gods who were dead men, but nevertheless had the prerogative of this honour from Kings, Princes, Senates, and through the common error of the people. The office of the inferior and Collegiall Pontifes, was to canonize Emperors, to consecrate temples, and to appoint fit places for the same. The 
e Hoc decretum inter decretal. epistolas in tit. de reliquijs Sanctorum scriptum leges.  Popes have reserved for themselves (all others being excluded) the right of canonising, and have committed the rest unto your Bishops. Herodote 
f Lib. 4.  describeth amply enough the manner of canonising Emperors and Kings. And 
g Ciceko lib. 2. de legib. separatim nemo habessit De os, neve novos, sed ue advenas, nisi publicè ascitos privatim colunto.  Cicero showeth the reason why in old times men of rare virtues obtained this privilege to be accounted among the Gods. The Turks have in like manner their Saints canonised by their Caliphes. You ought to call to mind that bitter jest, which the Emperor 
h Sueton. in Vespasiano. Romani Imperatores Canonisati Dij indigites dictisunt. Alex. ab Alexa. lib. 6. cap. 4.  Vespasian broke against that foolish manner of doing, already embraced of the flatteries of his time, to make the Emperor's Gods: for being taken with that disease whereof he died, he said in a scoffing manner, that shortly he would become a God.   

CHAP. XLII. Of free Will.  
ALL the holy Scripture, 
a joa. 6. et 15. 1. Cor. 2. Phil. 2. jerem. 31.  and the Counsels that are of sound judgement, have overthrown the doctrine of free will, and justification by works, and have 
b Canon, per Baptismum. Canon. firmiter tene. Canon. placuit ut quicunque. De Consec. dist. 4. Concil. Auransic. can. 123. 4. usque ad undecimum. Item 18. 19 20. 21. 22. 23. 24. Augustin. de liberoarbit. et multis in locis aliis.  decreed, that our whole strength dependeth of the only mere mercy of God which is freely given: and that it is not in our power or natural faculty, to prepare ourselves for grace, but that all must be received from the liberality and gift of the holy Ghost. You by the contrary, do nothing else but proclaim what power you have in spiritual affairs, and your maxims tend to this, that the grace of God hath the smallest part in leading of the will. It is without all doubt that you have learned this lesson in the school of the heathenish Philosophers 
c Arist. lib. 3. Ethic. cap. 5. : of whom (as Seneca reporteth) some have been bold to say, That this life indeed is a gift of God, but to live well and religiously dependeth of us. Cicero 
d Lib. 2. de nat. Deorum.  goeth on a little farther: for speaking in the person of Cotta, he thinketh not that he is bound to thank God because he was virtuous, sith every one of himself might attain to virtue. Every one is the maker of his own fortune, said Sallust. Make an union between you and the Turks: for they maintain free will as you do, saying, that man hath free will and power, either to lose himself or to merit paradise through good works. This is the cause why they build many Monasteries, Hospitals, Mosques, and other buildings for the remission of their sins.   

CHAP. XLIII. Of Moral, and Venial Sins.  
WE do acknowledge the inequality of sins, and that some are more grievous than others, as we have learned in the Gospel. We name those venial; for which we are able to obtain mercy from God 
a Mat. 10. & 11. : and they are all of this nature, save that only which is committed against the holy Ghost. That which your Master of the Sentences 
b Lib. Sentent. 2. dist. 24. 35. et 42  teacheth, is directly opposite to the word of God, as I could easily prove, if I did not labour to be brief. And from whence then have you drawn this difference between venial and mortal sins, but from the doctrine of Plato, the one sort being termed by him curable, and the other incurable?   

CHAP. XLIIII. Of hiding the Images in Lent.  
THere is no Doctor how mean so ever he be, that doth not show a reason of this ceremony, that is observed in covering your Images both great and small, male and female in 
a Cranzius in Metrop. l. 3. c. 10. Durand. in rat. lib. 6. cap. 72.  Lent. Truth it is indeed that they do not please me, and I am amazed that the poor idiots spit not on your faces, seeing in the time which is dedicated to repentance, you close their Books, and remove them from their sight. I have not found this manner of doing either in the one, or the other Testament, and have taken great pains to hear some news thereof. It is true that after I had searched the Books of the heathenish Divines 
b Ouid. Fast. 2. Dij quoque templorum foribus celentur apertis, Thure racent arae, stentque sine igne foci Item. Fana tamen reteres illis clausere diebus, Vt nunc ferali tempore operta vides. , I learned that you had borrowed of them those coverings to hide your Saints with, whom in like manner you have debarred, for that time only, from the use of sweet incense.   

CHAP. XLV. Of Barbarous and Unknown language.  
EVery language is named barbarous, and chiefly that, as saith venerable 
a Beda in 1. Cor. 14.  Beda, wherein we cannot praise God. The whole world knoweth that you have banished from your divine service all such languages as could be understood, in such sort that the people understandeth nothing. An introduction truly which is contrary to the word of God, and against nature. And when the Counsels 
b Concil. Laodicen. Can. 59 Concil. Carthag. 3. Can. 47.  ordain, that the Canonical Scripture only shall be read to the people, ought not this to be understood of a known language? You think that it carrieth some great force to add a greater show and majesty unto your service. So did the Pagans 
c Arnob. cont. gent.  think their service to be the more honourable, if the hearers could understand nothing thereof. The enchanters at the invocation of their Demons, Furies, Erynnes, Hecate and Proserpina 
d Lucianus in Necromant. , did they not take delight in those barbarous forms of speech, unknown both to them and their followers? The Jesuits have found out of late a way to conjure all manner of armour, which they have sold to the soldiers for a Ducat the piece, to the end that they might go free from all danger of wounding: the tenor thereof was this, Barnasa] leucias] bucella] agla] agla tetragrammaton] Adonai.] Dare you deny that these preservatives have proceeded of the enchanters? To conclude, sith you take such delight to speak Greek and Hebrew, learn to pronounce them well, namely these words, Kyrie eleyson, Oschianna, Sebaoth, Allelu-iah.   

CHAP. XLVI. Of Salt and spital.  
AMong the additions which you have added to Baptism, you have added salt and spittle. This imitation is not from Christ, but smelleth altogether of the Gentiles, who termed the salt divine 
a Apud Homerum illud epitheton passim legitur.  and celestial, because (as saith 
b Plat. lib. 2 de rep.  Plato) it is fit and agreeth well with heavenly 
c Accipe sal sapientiae, inquiunt Missatici in Eaptis. infant.  things, and chiefly with purifications. And I know not how you can apply unto little children that are newly borne, that which was not practised in old 
d Interpretes Aristoph. in Comed. Nebulas.  times but toward mad and drunken persons, whom they anointed with oil and salt. And concerning this spittle, what? If you did use the same to illuminate the blind, with the like success that jesus Christ did, no man might abide or come near to you, so far aloft would you be mounted upon your ergoes. And what need have little children thereof, unless it be that, whereof the Satyric Persius 
e Persius' Sat. 2. Ecce aviae, aut metuens Diuûm matertera cunis Exemit puerum, frontemque atque uda labella Infamidigito, & lustralibus ante salivis Expiate, urentes oculosinhibere perita.  maketh mention?   

CHAP. XLVII. Of the Eucharist, or Sacrament of the Altar.  
YOu have borrowed from the Gentiles many of those ceremonies which you use in the celebration of the Eucharist. As touching the mingling of wine & water together, no doubt it hath proceeded from the religion of the ancient idolaters, which in celebrating their sacrifices used to consecrate wine and water together in a chalice, chiefly upon the feast that was dedicated to the sun, which the Persians worshipped, and named Mythros. And upon the feast named Nephalia they used also water in the wine at the sacrifices 
a Arnob. lib. 7. Mactus hoc vino inferio esto. Vos mero arbitramini honorem diis addi. . When the primitive Christians were framing their accusations against the idolaters of their age, they reproached to them their offering of wine, and namely the consecrating thereof in their sacrifices. If these poor Gentiles 
b Item Arnob. lib. 6. Non thura ac vina libamus.  were living now, they should have enough to object against you, that believe that the glory of God is augmented through the wine transubstantiated into his own blood, as in like manner they believed it to be through the consecration of their wine. And truly in that more tolerable than you are, as not knowing what accidents without substance meaned: although this monster was not borne a great many ages after. Neither yet have you any hands to receive the holy signs of the Supper, it is an offence to touch your God of the Mass, unless their fists be greased. You would say that they were birds thrusting food into the beaks of their young ones. If you had to do with little children, or at least with sick persons, perhaps you might find out some excuse, and Iwenal 
c Iwen Sat. 10. Pallida labra cibum capiunt digitis alienis.  would be on your side. The Lord hath said, Take, eat: Take, drink. What doubt therefore have you graved in the hearts of your people?   

CHAP. XLVIII. Of the Pix, or holy Box.  
THe idolaters worshipped jupiter, surnamed 
a Lucan. lib. 10. Hercaeus, monstrator ait, nonrespicit arras. Ouid. in Ibin. Nec tibi subsidio praesens sit numen, ut illi Cui nil Hercaei profuit ara jovis.  Hercaeus, because he was placed in the most secret part of the temple: and for this cause he was also named Penetralis, because he was hid, and was not exposed to the eyes of the people. Do you not make your Parishioners believe that you call down from heaven, through the virtue of five sacramental words, the son of God, to the intent you may enclose him within the accidents of bread and wine, that are evanished? When you consecreate this God, do you not cover him within the canopy or tabernacle, and make him fast, to the end that he may not run away? And is not this Box of the same fashion with that wherein the poor God Hercaeus 
b Ouid. Fast. 5. Arte Syracusa suspensus in aere clauso Stat globus immensi parua figura poli.  was enclosed? The fire consecrated to the Goddess 
c Ouid. Fast. 6. Ignis inextinctus templo celatur in illo.  Vesta the Palladium, the little round bucklers, that were thought to have tumbled down from heaven, were they not shut up, and removed from the sight of the common people? The Grecians had their Orgia, so termed because unhallowed 
d Catullus. Pars obscura canis celebrabant Orgia cist is.  persons had no access thereto, and they solemnised them in honour of Ceres and her travails, which she performed in seeking for her daughter Proserpina. It is through imitation of those that you shut up in your cabinets that God whom you worship, yea, and with as much devotion as you do the Divinities self. The primitive Church knew nothing of your 
e Cyprian. de Caena Domini. Clemens epist. 2. Orig. in Levit. hom. 5 Hieron. in 1. Cor. 12. August. de Trinit. lib. 3. c. 10. Hesych. in Levit. lib. 2. ca 8. Niceph. l. 17. l. 25 Conc. Matiscon. 1. cap. 6. Gabriel Biel. sect 26.  canopy, and I can show throughout the whole antiquity, and from age to age, that there was no reservation of the sacrament made without any use: and that it was so far from being approved, that in effect it was rejected. It is a modern invention, and hath proceeded partly from Honorius the third, and was finished by Vrbane the fourth, which are the authors thereof: and have also given order 
f Decret. lib. 3. tit. decelib. Missae.  for locks and keys, for the more safe custody of the same.   

CHAP. XLIX. Of Confirmation.  
WHat shall we say of your confirmation, whereunto you have assigned the second place among your seven sacraments? Who is able to exaggerate fully those blasphemies which you utter against Baptism 
a De Consecrat. dist. 5. Can Spiritus sanctus. Conc. Aurel.  that we are not prepared for spiritual combats, that we are not made perfectly Christians: that confirmation precedeth Baptism 
b De Consecrat. dist. 4.  in dignity, this being indifferently ministered by any Priest, and the former by Bishops only: that the forehead in the confirmation is a more worthy part then the cranium. Alas! who will not abhor these Oracles pronounced from the Pope's tripus. Now to return to your conformities, those cleansing days, whereon the Romans purified their children, the male kind on the ninth day, and the female on the eighth after their birth, are they not the print and footsteps of your confirmation? And in like manner as the Gentiles and ancient Romans 
c Basilius de Baptis.  when they enfranchised their slaves, gave them a neck-band: so likewise do you, in sign (as you say) of the spiritual liberty.   

CHAP. L. Of Extreme Unction.  
IT is in the same school of the Pagans, that you have learned to apply unction unto those that are extremely diseased, and at the very point of death, and not in that of the 
a Marc. 6. james 5. Concil. Cabil. c. 48  Apostles. For this ceremony is not ordained by God, is not graced with any of his promises, and it is in vain that you defend yourselves, with the holy Scripture: it is the invention of Felix the fourth Pope of that name 
b Anno Christi 528. . And if the Apostles did anoint certain diseased persons, they had withal the gift of miracles. And show us but one jot, where any commandment is given to the pastors of the Church to continue this unction on such persons as lie in the agony of death 
c jam scrobe, iam lecto, iam pollinctore parato. ? Unction which is not applied but when there is no hope of life? And if miracles have ceased, is not the visible sign thereof superfluous and ridiculous? The ancient Idolaters used a kind of washing, which they termed the 
d Apul. As. lib. 9  last, washing (I say) wherein they used water mingled with oil, as one of their 
e Cicero lib. 1. de legib. Tarquinii corpus bona foemina lavit & unxit. Virg. Aeneid. 6. Pars calidos latices, et ahena undantia flammis Expediunt, corpusque lavant frigentis et ungunt.  Lawyers witnesseth. I confess there is some difference; to wit, that which the Gentiles did to the dead, you do unto such as are dying.   

CHAP. LI. Of the Mass.  
BEhold we are now come unto the Mass, in the etymology whereof many have sported and played, some saying after one, some after another manner, so doubtful is that which they hold to be the Palladium of Christianity. The origine is taken from the ancient Latin Romans, as divers of our men have learnedly remarked, it is folly therefore to make it either Greek or Hebrew. I will agree willingly that this word may likewise be borrowed of the ancient Idolaters, and of Mahomet's Alcoran. The Arabians through tradition of the Friar 
a Leo in the description of Africa.  Sergius, have the word Mass in great reverence, and have honoured three towns situate upon the coast of the Ocean, upon the point that maketh the beginning of the hill Atlas, which they have named Messa. And they have consecrated temples unto this Messa, hoping that out of his lineage shall come that famous Pontife promised by the seducer Mahomet. Their Temples are named Messit, their Priests are saluted by this word Messen, as the Massmongers are. Some have drawn the etymology from the sending of presents, or table services, which we call Messes, and it seemeth that 
b Lamprid. in vita Heliogabuli.  Lampridius hath jested a little thereat. And those dry Masses that are sung at women's churching that are risen out of childbed, are they not like unto the Nephalia, domestic sacrifices, wherein the use of wine was forbidden? The Gentiles had their The smophoria, Demeteria 
c Hacest Missa cuius unius causa tam multa sunt Corpora missa neci. Ouid. Metam. 7.  of Ceres, the Panathenea of Minerva, the Aphrodisia of Venus: the Pammylia of Osiris: so likewise have you as many Masses as there are Saints registered in your Calendar. You term your Masses unbloody sacrifices and without blood, but how can they be such, sith they have bereft so many millions of their lives? Concerning your private Masses whereinto you have changed the general communion, the Epigrammatist mocketh 
d Martial. Cur sine te coeno, quum tecum, Pontice, coenem: Cur mihi non eadem quae tibi coena datur?  them.   

CHAP. LII. Of the Confiteor.  
IN vain do you attribute the invention of the Confiteor of the Mass unto Pontian and Damase Bishops of Rome, and in this we challenge you of falsehood, seeing this ceremony was invented a thousand years before them. It is theft to deprive any authors of their inventions, by attributing the same unto others which are only their imitators. Numa was the first that advanced both the theory and practice thereof: for as we read in good authors, he thought that the consciences of the sacrificers were well purged, through the confession 
Blondus lib. 1. de Rom. triumphis. Alex. ab Alexa. lib. 4. cap. 37.  which they made unto the Gods and Goddesses, and that without the Confiteor, the sacrifice could not be lawfully celebrated. We will not enter into the deepness of Confession which we approve, it being grounded upon the word of God; I will only demand of you, with what face dare you be so bold in the Confiteor of your Mass, as to join the creatures with the creator?   

CHAP. LIII. Of the nine Kyrie Eleysons.  
TO pray to the Lord that he would have mercy on us, should be an ordinary thing amongst us: but let it be in a language that we understand. And why may we not use this form at infinite times rather than nine times? And this number of nine, hath it not been drawn out of the Pythagorical Cabal? The imitation and not the invention thereof aught to be imputed to Gregory the first of that name: seeing many ages before that, Tullus 
a Tit. Liu. lib. 1. Decad. 1. Quoties prodigium nunciabatur, sacrum novendiale per novem dies agebatur.  Hostilius successor to Numa did establish a certain law touching this number, and ordained a novendiall sacrifice, for a remedy against monsters and prodigious sights. And this 
b Ouid. Fast. 5. Cum dicit novies, manes exite paterni, Respicit, & purè sacra peracta putat. Stat. Theb. 4. Principio largos novies tellure cavata Inclinat Bacchi latices. Ouid. Metam. 10. Perque novem noctes venerem tactusque virtles. In vetitis numerant.  novendiall ceremony is not without some mystery: the use thereof was frequent among the Idolaters, whether it had been in the Lemurall sacrifices, or magical enchantments, thinking that the virtue of this number was such; that ghosts and fearful visions of the night were chased away thereby. Satan required of his followers an abstinence from that which is lawful in marriage, and a respite from their marriage bed for nine days space, and namely of such as were dedicated to the service of Ceres. This is it which we intent to prove, to wit, the agreement that is between you and the Gentiles.   

CHAP. LIIII. Of the odd number of the Collects of the Mass.  
Such as have sung Mass, know that the unity and number of three, five, and seven are duly observed, and that very seldomly it is extended so far as nine, in the orations, that are said after the Kyrie eleyson, or gloria in excelsis, which you term Collects; to the end that the memory of the Massmonger may not waver in such along reckoning. And of whom have you learned these manner of doings but of the 
a Virg. Ecl. 8. Numero Deus impare gaudet.  Gentiles, who were of the opinion that God delighted in this odd number? This law was diligently observed in their sacrifices 
b Plutarch. in symbol. Pyth. Caelestibus imparia sacrificate, Inferis verò paria.  and it was known by the number, unto what Gods they were offered, unto the infernal or unto the celestial: for to these last the number was equal, and to the first inequal. And we will remark by the way, that according to the belief of those silly people, the number of three was the Prince of all 
c Iwen. Sat. 6. Ter matutino Tyberi mergetur, & ipsis Vorticibus timidum caput abluet. Virg. Aeneid. 6. Idem ●er socios pur● circumtulit unda.  the inequal numbers, as indeed it is most frequent in your Masses, and chiefly when you go about to sign your Mass bread, whether it be before or after the consecration. The Poets 
d Virg. in Pharmac. Item Ecl. 8. Tibul. lib. 1. Eleg. 2.  likewise have remarked, that the sorcerers had the same in great account above all other numbers: which was observed also in the 
e Ouid. Fast. 2. Et digitis tria thura tribus sub limine ponit.  sacrifices that were made to the Goddess Muta, where this number of three was observed. The number of seven also was not 
f Apul. Asin. l. 11  forgotten: and such as were of a most strict conscience reputed themselves to be very clean, if they had washed them seven times in the sea or salt water, such as your holy water is at this day: and they did reverence this number 
g Martian. in Arithmet. Ouid. Fast. 2. Tunc cantata tenet cum fusco licia plumbo: Et septem nigras versat in ore fabas.  so much, that it was worshipped and inserted in the Catalogue of the Goddesses, under the name of Tritonia virgo. It was used also in magical sacrifices, but was not so frequent as the number of three.   

CHAP. LV. Of washing of the Hands in the Mass.  
Cleanliness is commendable, if it be void of all superstition. And it is known unto all men how bitter the reproofs of jesus Christ 
a Math. 15. Marc. 7.  were, against the washing and purification of the pharisees, wherein they thought that the chief part of godliness consisted, a custom which was thought by the Idolaters 
b Tibul. lib. 2. Eleg. 1. Cast a placent superis, pura cum veste venite, Et manibus puris sumite fontis aquam.  to be so religious, that they held it a great offence, to appear before their Gods, either to do sacrifice, or to pray, unless they had first been cleansed and washed both in their bodies and garments 
c Virg. Aeneid. 9 — ad undam Processit, summoque hausit de gurgite lympham Multa Deos orans. Ouid. Fast. 4. Et manibus puram fluminis hausit aquam. Pollux in Onom. lib. 1. cap. 1. Purgatum, expiatum, mundatum, lotum, castum, sub nova stola, in recens lota veste adire Deos. . I will submit myself to that which the Poets say, and in every corner of the fields I hear some tidings thereof: and in the mean season you ought not to be ignorant, that God hath no regard to our bodies if they be well purged, provided that our consciences be clean in faith, hope, and charity: a cleanliness that ought not to be sought, and cannot be found else where save only in the blood of the son of God our mediator. And to return to our Massing purifications, of whom have you learned to wash your hands three times 
d Ouid. Fast. 4. Ter caput irrorat, ter tollit ad athera palmas. , during the action of the Mass, but of the ancient Romans? Your first purging precedeth the Mass 
e Durand. ration lib. Hesiodus. Ne unquam mane joni vinum libaveris arden's, Illotis manibus, neque diuûm praeterea ulli. ; The second is used to the end that you may the more worthily touch your God after the consecration, the last is after the communion of the body and blood, wherein notwithstanding you wash only the thumb and the finger next thereunto of both the hands, by which fingers you are chiefly served in handling of your mysteries.   

CHAP. LVI. Of Silence at the Canon.  
THe Goddess Muta was worshipped in old times. The promise of silence (saith 
a Tertull. in Apolog.  Tertullian) was duly observed in all their mysteries, and chiefly in the Samothracian and Eleusinian sacrifices, named Orgia, so termed, because profane persons and such as were thought to be polluted were forbidden to come unto them. The Books of the Sibyls were not perused 
b Lactant. lib. 1. Divinar. Instit. Livius lib. 10. , and that by express commandment, but by the ten or fifteen men ordained for that purpose: and some have been severely punished for transgressing this law. Was not Valerius Soranus condemned to suffer extreme punishment, because he had named with a loud voice the Tutelar God of the city, which could not be done upon pain of death? Marcus Tullius Duumuir 
c Valerius lib. 1. cap. 2.  having granted liberty unto Petronius Sabinus to copy over a Book, wherein the secrets of the common wealth were contained, & which he had in his custody, was condemned to die by the decree of King Tarquin, and being sowed within a sack, was thrown into the Sea, a manner of death that was not practised save only against parricides. The heathenish Doctors 
d Apul. Asin. l. 11 Cicero de legib. l. 2  forget not this silence, and the cause why men were not admitted unto the sacrifices of the Goddess Bona, was for fear they had, that they might lose their eyes, which they thought would befall them if they did behold the same. And is not this the model whereby you have framed or forged the silence of the Canon. One of your Doctors 
e Clicthoneus in exposit. Canonis.  to the end he may excuse and colour this silence, defendeth himself thus, that either it might breed some contempt, if the Canon were pronounced so, that it might be heard; or else some danger might follow after, as it happened unto certain shepherds, who were destroyed by thunder, because they had pronounced the Sacramental words over stones, which thereafter were transubstantiated into flesh. Is not this fable like unto that which is written of Tullus Hostilius the Roman King, who going about, according to the order prescribed in the witchcraft of Numa, to bring down jupiter Hercaeus from heaven, because he had forgotten certain rites, was strucken with thunder. Therefore you cannot say of your ceremonies that, which S. Ambrose 
f Ambros. in 1. Cor. cap. 14.  wrote of the simplicity of his time: There is nothing feigned, saith he, nothing is done in the dark, as it is among the Gentiles, whose eyes they cover, for fear that seeing those things which they term hallowed, they might perceive how they are abused with diverse vanities: for all manner of deceit (saith he) seeketh after darkness, and showeth false things in stead of true. And therefore, amongst us nothing is done in secret, nothing under a veil.   

CHAP. LVII. Of Consecration.  
WHile I consider with myself the errors and gross abuses that are in your doctrine of consecration, by the virtue whereof you believe that you make the son of God descend from his throne, that you may manacle him within your appearances that are without substance, I cannot marvel enough that you hold it for an article of Faith, which nevertheless was added to the belief not by the Apostles, but by Innocent the third, Bishop of Rome. And, what an absurdity, I beseech you, that this precious body must descend 
Anno 120.  from heaven, and ascend thither again, a million of times in a day, so often (I say) as the Priest hath breathed on the bread the five words of the Consecration? That Idolatrous antiquity believed that jupiter 
a Ouid. Fast. 3. jupiter huc veniet summa deductus ab ●rce. Item Hunc tu non poteris per te deducere caelo. Sed poteris nostra forsitan usus open.  Elicius, Apollo and Hecate were forced to come down from heaven, by virtue of some charms and magical verses, made for that purpose: which was very troublesome to those paltry Gods, of whom some would not obey, but by force and necessity: howbeit others would freely offer their presence without any compulsion. And in that consisteth the privilege which your Priests say they have above Idolaters, to wit, that the God of the Mass taketh pleasure to remove so often, to be sometimes above, sometimes beneath, yea, and to be carried solemnly through the streets; though in that same very moment he be imprisoned in a corner of some cabinet: for through daily practice he is so accustomed, that he never faileth to present himself in proper person, so soon as the sound of the last of the five words is finished. The Romans 
b Plutarc. in problem. Macrob. Saturn. l. 3 c. 9 Plinius l. 28. c. 2.  used these evocations, and chiefly in the besieging of towns, unto whose Tutelare Gods they promised an honourable place in the Pantheon, or in the Capitol that was the ordinary abode of the greater Gods. And the fear of losing their Gods or of their departure, caused the Tyrians 
c Appianus A. lexand.  when they were besieged by Alexander the great, to make fast their images with chains, that they might not fly away unto the fields. The Lacedæmonians did in like man to Mars, that he might not fall into their enemies hands. This certain persuasion that you have of the substantial presence of the body of Christ jesus in the host; is it unlike unto the Theophanie, so highly renowned in times passed in the temple of Apollo in 
d Herodot. lib. 2.  Delphos? Theophanie, I say, which is as much to say as the apparition or manifestation of God? Among the Comedies of the ancients, there was one sort named Magodians 
e Aris●oxenus. , which were acted to these ends, that they might evocate the Gods and Goddesses, with whom they were to have any business. And the actors thereof were clothed in side garments that were white, having cymbols and drums in their hands. And are not your Priests decked with the like garments, and do not the little bells keep a tinkling, while you are busied about your transubstantiation? The sacramental words (say you) have this virtue to make the son of God descend from his throne, to chase away the bread, and supply the room thereof: this is it which ' Numa made his people believe, to wit, that he caused Egeria descend from heaven that he might 
Valex. Max. l. 1. c. 3. Ouid. Fast. 3. Tit. Liu. li. 1. Decad. 1.  consult with her.   

CHAP. LVIII. Of the round Host.  
IS it not ridiculous that 
a Durand. l. 4. ruber. de 3. par. cano. & rub. de ob. lat.  Durandus allegorizeth upon your round hosts? That the bread is made round after the fashion of a penny? For so much as the bread of life was sold for thirty pence? That the earth, the fullness and roundness thereof belong unto the Lord, and that the round form is a mark of eternity? O God who would ever have called to mind these marks so feriall? When jesus Christ did celebrate his holy Supper with the Apostles, he gave no order to prepare any little breads, and round Hosts with impressions, characters or shapes, with exorcisations of crosses both in equal and odd number: but he used the breaking of the bread in little morsels, which he distributed unto his Apostles. From whence then is the beginning of these round Hosts? Numa was the inventor thereof more than seven hundreth years before the incarnation of jesus Christ. And during the time of that Magician, the Romans 
b Pollux in Onon. lib. 6. Alexand. ab Alex. l. 4. c. 17.  were not as yet accustomed to do sacrifice with the blood of beasts: but were commanded to communicate and eat little round breads after the sacrifice was finished in honour of the Gods, in whose name the sacrifice was celebrated. The round Hosts were made of meal, that was termed Mola, from whence hath proceeded the word immolo to sacrifice. With these round Hosts wine was offered. And during the time that the sacrificers and assistants were communicating, hymns were sung in praise of their Gods, and they caused the Organs and cymbals to sound with a great noise. Your round Hosts are made 
Ouid. Fast. 4. Facta Dea est fornax: lata fornace coloni: Orant ut vires temperet illa suas.  upon the fire between two irons. The Romans had their Ovens likewise to bake their little breads ᶜ in, from which hath proceeded the apotheosis and canonisation of the Goddess Fornax, whom the country people had in great account. Do you not acknowledge here the likeness that is between you and the idolaters?   

CHAP. LIX. Of Ite Missa est.  
THis licence ite Missa est, is it not borrowed of the Grecian and Roman Idolaters? Those used this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leave granted unto the people 
a Apul. Asin. l. 11.  after that the service of the Goddess Isis is finished; These latter, according to the institution of Numa Pompilius 
b Plutareh in Numa.  in the sacrifices, cried out by the mouth of one of their Sacrificers, the ceremonies being ended, licet, as your Priests and Deacons do thunder out with a Stentorian voice Ite Missa est. And like as the Pagans after that they had kissed the footsteps of their Gods and Goddesses together with the altars, returned joyfully unto their houses, so also with the like gladness do you practise that Monkish proverb, de Missa ad mensam. If the Mass be appointed for the dead, in stead of Ite Missa est, they give leave to the people with the requiescat in pace. The Gentiles 
c Tibul. lib. 2. Et bene, discedens dicit placideque quiefcant, Atque hoc dat mae. stas munus in exequias.  did in like manner with as great show of sorrow as you do, when they spoke their last farewell, aeternùm salve, aeternùm vale: as Virgil 
d Virg de Polyd. anim●mque sepul. chro, Condimus, & magna supremum voce ciemus. .  Salue aeternùm mihi maxim Palla, Aeternumque vale.  

CHAP. LX. Of Funerals.  
WE lament for our dead, we bury them with honour 
a Insepultam sepulturam Cicero Philip. 1. pro dedecore habet. Nec Turnus Virgilianus (Aeaetd. lib. 10.) largiens Pallanti. Qu●squis honos tumuli est, mortui● honorificum putavit non humari. , and this is the last act of our piety toward them. We desire only that the Apostolic simplicity may be observed here, or else where, and that Gentilism may be abolished, wherewith your ceremonies have a very great harmony. The most ancient that I can find to have brought in these customs among the Gentiles, was Pluto, whom the Poets have feigned to be the God of souls and of hell. Aeneas 
b Virg. Aeneid. 5. Ouid. Fast. 2. Hunc morem Aeneas pie●atis idoneus author. Attulit in terras, just Latin, tuas. Ille patris genio solemnia sacra ferebat. Hinc populiritus e●idicere pios  being fugitive from Troy, and come into Italy brought in these customs with his Palladium, which Romulus and Numa have imitated, thereafter the Popes have continued, enlarged, and confirmed these superstitions. It is true indeed, that the Gentiles did not ordain those ceremonies as hoping thereby to release souls out of the fire of Purgatory, but only 
c Plato de Re●●o. l. 12.  to make an atonement for such things as the living had omitted in their Sacrifices: whereas contrary wise, all whatsoever you do practise herein, tendeth to nothing else but to deliver souls out of the burning fire of Purgatory. The Idolaters 
d Alexand. Aphrod. in probl. Homer Iliad. ●. Plato de legib. l 12. Persius. Hic tuba, candelae, tandemque beatulus alto Compositus lecto.  hired minstrels, pipers, and fluters, who brought with them candles and torches, to the end that they might likewise move others to lament and be sorrowful: and according to the note and accent which the minstrels sounded, and the motions wherewith they touched their instruments, the parents and friends smote their breasts and began to lament, a fashion of mourning that is still observed among some Christian nations, namely the Calabrians, and those of Bearne and others, whom the holy Fathers 
e Cyprianus. Hieronym. ad Paul. de dormit. Blesillae.  have so often reproved. At your funerals the corpse is carried before, the Priests follow after: this was also observed among the Gentiles 
f Terent in And.  at their funerals. At this time bells are in stead of minstrels, trumpets and flutes, whereof 
g Ouid. Fast. 6. Virg Aeneid. 11. Statius. Quum signum luctus cornu grauo mugit adunco Tibia, cui teneros suetum producere manes Lege Phrygum maesta.  the use was very frequent, whether it had been in the divine service, or in the funerals of Gentilism: and concerning singing, your Priests do practise it for the comfort of souls, whereas the Pagans did observe it, because they were of the opinion that the souls being separated from the bodies, did return unto the spring of the sweetness of Music, that is to say, unto heaven. The Athenians ordained honours 
h Alexand Aphrod. in probl. Alexand. ab Alexand. l. 3. c. 7.  and yearly orations in remembrance of those, who had lost their lives in the battle of Marathon against Xerxes. Pericles ordained 
i Thucid. in bello Pelop.  the same praises, that the memory of those valiant men might not be forgotten, which had hazarded their lives in the wars of Peloponesus for the liberty of Grecia. The first that made any funeral oration among the Romans, was Publicola in honour of his companion Brutus 
k Cic de legib. l. 2. Aulus Gel. l. 17 Plutarc. in Camillo. , who gave the chase to Tarquin the proud, for ravishing of Lucrece. Solon in like manner ordained that such as were endued with rare virtues and graces should be praised after their decease: and the Matrons of Rome were also made partakers of this honour, to wit, they were praised by the orators after their death. The Egyptians 
l Diador. Sic. l 2. Fulgentius lib. 2. cap. 1.  were praisers of their Kings that had lived uprightly. And is it not from them that you have borrowed your funeral Sermons? For the most part, stuffed with nothing but hyperbolical praises of the dead, for otherwise, funeral Sermons are of singular use, Furthermore, the opinion that you have, that the souls do return back unto those places where they have remained 
m Vir Aeneid. 4. Ovid Fast. 5.  in times past, or at least that they are still wand'ring about their bodies, hath it not proceeded from the sacrifices named Lemuria? The banquets also, which are made under the name of the dead, have taken their pattern through the imitation of the Argians, Athenians, and viscerations of the Grecians, for the comfort, not of the dead, but of the living. Behold here the complaint, which the council 
n Conc. Afric. Can. 27.  of Africa hath made of these feasts: We must, saith it, request the Emperors 
o In tertio Concilis Toletano. ca 22. interdicta fuerunt quaelibet ceremoniae in sepulturis, & cantus Psalmorum tantum permissus.  that they would interpose their authority, to the end that such feasts as are made in many places against the commandment of God, and have proceeded of the error of the Gentiles 
p A Cecrope Atheniense institutum est, ut post terram obductam amici conveniant ac vicini, epulantes in honorem defuncti. Pontanum ca 15. de magnificentia. Idem de Scythis refert. Alexand. ab Alex. l. 3. c. 7.  may be discharged upon great penalties, and exiled out of all the places that are within their dominions: the rather because in some cities, they are not afraid to commit such disorders on the days of the nativity of the holy Martyrs. And from the same fountain of Gentilism, have proceeded also the almesses of beans 
q Fabarun usus erat in his sacris, quod mortuorum animas in his esse crederent. Vnde Festus: fabam inhibuit, nec tangere nec nominare Diali flamini licet, quod ea putatur ad mortuos pertinere. Varro etiam flamines ea non vesci tradit, quodin floor eius literae lugubres reperiantur: quod etiam Pythagoras asserit. , which are distributed after that the service for the dead is finished: because the Pythagoreans 
r Varro de vita Pyth. l. 1. Ouid. Fast. 2. & 5  thought, either that the souls of the dead were in the beans, or that the letters and tokens of mourning were printed in their flowers. In the temple of Libitina there was many officers, the dead were their daily bread and riches, and the greatest gain 
s Horat. Serm. l. 2 Vt canis à corio nunquam absterrabitur uncto. Hoc tamen prohibitum est in council. Triburino. c. 16.  that the Pagans had; proceeded from thence. And what would become of your Massmongers if this prey were taken from them? Resteth the washing of dead 
t De Anna Virg.— date vulnera lymphas Abluam. Ennius. Tarquinij corpus bonafoemina lavit & unxit.  bodies, which is practised among some monastical orders, as it may be seen in the old statutes of the chartrous Monks. The Pagans did in like manner, as it is written in histories.   

CHAP. LXI. Of Mourning Garments.  
WE read nothing in the Scripture of those strange garments, which are worn among you, whether it be in the funeral ceremonies, or during the year of mourning. We find indeed that the Licians 
a Valcr. Maxim lib 2. cap. 1.  were the first inventors, and that the matrons of Rome 
b Oui l. Fast. 1. Seneca lib. 1. Plutarc. inquaeft.  were clothed in black, in token of sadness, and this mourning garment was named Anthracinus 
c Apul. Asin. l. 2. , from the Greek word, which signifieth a Coal. Their kirchiefes were of white linen, such as the French Queens wear at this time after their husband's decease. And Lycurgus 
d Plutarc. in Licurgo. Alexand. ab Alex. l. 3. c. 7.  in his laws was not so scrupulous as our Lawyers are, having permitted only eleven days of mourning unto the Lacedæmonians, and on the tweluth, they behoved to leave it off after they had offered sacrifice unto Ceres: how be it we in no ways condemn the civil, but only the superstitious use of mourning garments.   

CHAP. LXII. Of the Feasts of the Dead.  
THe feasts of the dead are the invention of Pluto, and of Aeneas in honour of his father Anchises 
a Coelius lect, an tique l. 17, c. 2. Virg, Aenied. 5. Ouid. Fost. 2. . Concerning the feasts which were kept in February, to obtain rest for the dead, we have certain instructions in Plutarch, who in the life of Romulus 
b Plut. in Rom. februarium mensem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est expiatorium neminat.  speaketh thus. Touching the feast of the Lupercales, the time when it is kept being considered, it seemeth to have been ordained for a purification: for the same is celebrated on the infortunate days of the month of February, which name by interpretation, is as much as purifying, and the day whereon it was kept was termed in old times Februata. And in the life of Numa 
c Plu. in Numa.  he saith, of the months which Numa added, or, which he transposed, that of February is as much to say as purgative: at least the derivation of the word draweth very near unto this signification. In this month they offer sacrifice 
d Mantuam, l, Fa. 11. Et paribus studijs urbes & rura parentant: Februaque exercent: fieut Romana, secundo Mense, superstitio, jove tunc regnante folebat. Ovid, Fast, 2. Hanc quia iusta ferunt dixêre fera lia lucem: Vltima placandis manibus illa dios.  for the dead, and pass forward to the solemnising of the feast of the Lupercales, wherein there are many things that agree, and are like unto the sacrifices used for the purifications. Now the feast of the dead in the month of February continued eleven days; and at that time those feral banquets were made, so called from the word (Ferre ᵉ) to carry, because the dishes which were prepared thereto were carried, and set upon the monuments and sepulchers. And the churches of Africa could not keep themselves so well in the purity of holy religion, but through lapse of time, those heathenish pollutions got entry among the ceremonies of Christianisme, as we may perceive in diverse places of Saint. Austin. 
f August. l. 6 Con in Psa, 64, Item epistola 64, & 119, et de morib. Eccl, Catholicae c. 34.  The funeral feasts were named Silicernia, either because of the silence that the dead kept 
g Iwen, Sat, 5. Ponitur exigua feralis coena patella.  who took their food by licking only, or, because they did but look on them, not tasting any thing at all of such things as were made ready for them. The Scythians, Argives, Athenians and others made feasts for their friends which had accompanied them at the funerals 
h Contra epulas ad Martirun aliorū● defunctorii sepulchra agitatas sic exclamat Cyprianus de duplici Martyrio. Temulantia, ait, adeo communis est est Africa vestra ut propemodum non habeant pro crinine. An non videmus ad Martirummenorias Christianun, à Christiano cogi ad ebrietatem An hoc levius crimen esse ducimus quam Baccho hircum immolare? Vide Amb. in l. de Helia & ieiunio. 17.  and above all others Mercury was called on, because they thought that it belonged to his charge, to transport the souls unto the place appointed for their eternal habitation, in whose room at this time Saint Michael, and other Angels are placed. Baruch 
i Cap, 5.  maketh mention of these suppers. And the feast of Saint Peter's chair, was it not ordained in February, through the example of a day whereon the Gentiles were accustomed, to offer 
k Jwenall Vade epulum possis cē●ū dare Pythag●reis  yearly wine and other meats upon the sepulchers of the dead. From one superstition they have fallen headlong into another: for thinking to suppress these heathenish ceremonies, they did institute this feast called Saint Peter of meats. Polydore Virgil 
l De invent. rer. l, 6. c, 9 jampriden inquit increbuerat mos hic apud veteres parē●ādi apud sepulchrum. Quod indicat Marcus Tullius in Phil. 1. dicens: Vt cuius sepulchrum. nusquam extet, ubi parentetur ei publice suppli. cetur, & in orat. pro. Flacco, litemus igitur, inquit, Len tulo: parentemus Cethego: sic fiebant annua Parentalia, id est, sacri ficium quotannis ad honorem m●rtuotū etc.  after he hath discoursed of the yearly sacrifices, which they did celebrate in honour of the dead: So (addeth he) do we observe the same custom for the weal of the dead. It is certain also, if we do remark narrowly, that those services for the dead, were first brought in, by those which had newly left Gentilism: and afterwards by the Pastors 
m Durae. rat. diuin, office, l. 7. Ru. de offie, promortuis.  that went about to reform them, were changed from praying into a commemoration, and from the souls unto the body. 
n De cons. dist, ● Non oportet, in Glos. sic est annotatum: Clerici euntes ad tumulos mortuorum, portabant secum sacramenta corporis & sanguine is excipi, & super tumulos ea distribu ebant: & haec consuetudo facta fuit a gentilibus.  So to return to our feasts: Upon the morrow after Saint Hilaries day, in the month of januarie, you have another feast for the same ends above specified, which continueth only the space of a morning, after the custom of the Romans, who had certain days named intercisi dies, 
o Ouid. Fast. 1.  as who would say, feast cut a sunder. Anchus Martius the fourth King of the Romans ordained in the month of April the Laurentialia, as yearly sacrifices unto Laurentia vource to Romulus, 
p Macrobius & Cato referunt Laurēitā annuae parentationis honore dignatam.  which the Romans did also yearly observe, upon the twentieth and third day of December. The like was done in the month of November for the Gauls & Grecians, who were buried in the place named forum boarium: like as the fable of Odilus 
q Petrus Damian, in vita Odili. Anno. 1000  Abbot of Clugny hath given occasion, and hath opened the gate, unto the solemn commemoration of the dead, which is kept yearly upon the second day of this month. The Grecians 
r Cicero pro Flac co. & l. 2. de legi. Plut. in Aristi.  in like manner did celebrate the funerals and yearly duties of such as had died in the battle against the Persians. The Argives 
s Alex. ab Alex. gen. dier. l. 3. c. 7.  offered sacrifice unto Apollo, immediately after the decease of their parents, and after thirty days, unto Mercury, they gave barley unto the Priest of Apollo, and the feast was not forgotten, which was kept at the Parentalia. 
t Cicero Phil. 1.  Those silly people had other days also, and that in no small number, which were dedicated unto their dead, and were called, Necya, Ennata, Enagismata, Cterismata, Tarchismata, Triacas, Parentationes, Novendialia, 
u Horat in Epod. Novendiales dissipare pulueres. Virg. Aeneid. 5. Praeterea si nona diem mortalibus almum Aurora. extulerit. Donatus in comment Phormionis.  in place whereof you have substituted the Seventh, Ninth, Tenth, Thirtieth, and Fortieth day, the Anniverssaries, the Priverats. And where do you find that God ordained these Sacrifices? His infinite wisdom would not have have suffered them to be forgotten if they had been any thing worth, seeing that he hath set down orders concerning things which seem not to be so necessary. Your religion therefore is no thing else but a continuation of Gentilism: for what difference is there between the feast of the dead, which was solemnised in Rome in the month of February, and that which is now celebrated in November 
x Rat. diuin. off. lib. 7. rubr. de officio mortuorum apud Purand. , upon the morrow after All-Saints day, invented by the Abbot of Clugny 
Bergomen. supplem chron. l. 12. , approved by john the sixth, Bishop of Rome, and all the Churches commanded to observe the same? And touching prayers for the dead, what? This manner of doctrine was not known among the jews, until they began to frequent other nations, according to that which the author of the Apocryphal books of the Maccabees 
z Lib. 2. Mach. c. 4.  saith: They did not, saith he, set by the honour of their Fathers, but liked the glory of the Gentiles best of all. These be the prayers, whereof Arnobius one of the most ancient 
a Aduersus Gentes. lib. 29. num. 11.  Christian writers maketh mention: what do they mean (saith he) those ceremonies of secret arts, wherein you speak unto I know not what powers, to the end that they may be favourable unto you, and may not let you when you are about to return to heaven? Item 
b Jdem num. 44.  Their wise men doc warrant unto them, commendatitias preces, certain recommended prayers, by the which having pacified certain powers, they make the way to heaven more easy for them. What is to be found there that your Friars do not practise? And doth not S. Austin 
c De civet dei. li. 21. cap. 27. Euique suimemofes alios facere me rendo.  find some comfort for the dead in Virgil, through the prayers of the living? As for the offriugs for the dead, we have them in Homer 
d Odies. A. ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
And in Virgil.  
Hic 
c Ind infernum vinum. Trebatio apud Arnobium Lib. 7. & Festo.  duo rite mero libans carchesia Bacccho  
Fundit humi, duo lacte novo, duo sanguine sacro:  
Purpureosque iacit flores, ac talia fatur:  
Salue sancte parens, iterum saluete recepti  
Nequicquam cineres, animaeque umbraeq, paternae.  
In Tertullian 
f De corn. milit. cap. 3.  we have Oblationes pro defunctis Where Rhenanus noteth, that from thence proceeded the beginning of anniverssaries. But the Index Expurgatorius of the low countries will have it corrected, antiquity instead of beginning: and the Spanish one will have it scraped out, although their Parmelius say the same, Anniversariorum cum eleemosynis.  Veni etiam Domine jesu.   

THE HARMONY AND AGREEMENT of the Romish CHURCH with JUDAISME.  
The second Conformity.   

THE PREFACE, To those of the Romish CHURCH.  
MY Masters, we shall be brief in the description of the harmony, which is between your Church and judaism. For if we would search narrowly that great heap of ceremonies, which hath been transported from the ceremonial law into yours, we should never have done, and the reading thereof might perhaps be tedious, for the prolixity of the same. And truly if we search well the fountain of all your ceremonies, whereby the pure service of God hath been made not honourable, but by little and little hath been disguised and transfigured, and in end converted into Idolatry and ungodliness; we should find them to be as many remnants of judaism, if we add unto them that which hath been taken out of the puddle of Gentilism, as we have declared in the conformity preceding. It is after this manner, that so cunningly you have mingled together with your devotions, rules and ceremonies, not only the Mythologies of the Pagans, but that also which in old times was appointed for his people, at this time nevertheless abolished through the coming of our Saviour Christ jesus, who having fully executed the charge which the heavenly Father had committed unto him, hath done all that was necessary for delivering of us from the second death, and to purchase unto us life everlasting, as it was promised unto the Fathers, even when the first sin was committed, and afterwards figured and shadowed by the Ceremonies of the whole outward service of the Church of Israel. Seeing therefore that he hath fully and perfectly accomplished all whatsoever was promised 
Rome 1. v. 2. Col. 2. v. 17.  and foretold, as well of his person as of his office, and that he hath put an end to all the shadows of the legal ceremonies, wherefore have you restored again the greater part of those types which were practised under the Leviticall government? Those ceremonial laws were either personal, or were appointed for the daily and ordinary service of the Tabernacle, or for the use of sacrifices, purifications, expiations and such other shadows of this ancient pedagogy, which God had ordained, as well to separate his chosen people 
Deut. 14. Levit. 12.  from the Idolatrous nations, to hinder them from forging unto themselves any new services at their pleasure, and following their own fancies, as to admonish them to nourish and confirm their faith, in looking for the great Messias, who was shadowed by those Ceremonies. All these things have ceased; And that those Ceremonies are not acceptable unto God at this time, it appeareth in this that the jewish policy is no more, the Ark is lost, the Vrim and Thumim suppressed, the city of Jerusalem defaced, and the temple destroyed, so that there is not a stone left upon another,: and what licence soever the jews obtained to re-edify the same, as under julian the Apostate, a mortal foe unto the Christians, who did contribute himself thereto, yet could they never bring it to pass. But, as the Gentiles themselves of those days do witness, 
Ammian Marcel. lib. 23.  fires coming out of the earth, and great thunderings from heaven, consumed the workmen, and scattered the works which they had begun, with exceeding great pride and cost. And where now is the fire consuming the holocaustes, the glory of God among the Cherubins, the manifest inspiration of the holy-Spirit upon the Prophets, the Ark of the covenant, the Oracles which came out of the propitiatory, the Vrim and Thumim, the Royal and Priestly anointing: in a word, all those goodly prerogatives, wherewith God in old times did beautify and adorn his people? The whole is no more, and it is certain that if it had pleased God to continue and prolong, as well these things, as the ceremonies of the Law, he had not suffered the Roman Emperor to overthrow jerusalem, to destroy the sanctuary, and abolish the sacrifices throughout the whole earth. And those utter desolations which have happened unto this people through his permission, and were foretold in old times by the prophetical Oracles, do sufficiently show the bill of divorcement which 
Dan. 9  God hath sent to those types and shadows, whereof also we did not stand any more in need: sith the truth hath been manifested both unto their eyes and yours. And since it is so, wherefore have you set them up again? You have loaded yourselves with so heavy a burden of divers ceremonies, that you have not been contented with the relics of judaism, and to practise the same, yea, and you have made no difficulty to put forth your profane hands unto the holy Sanctuary of the miraculous works of Christ jesus. And what? Know you not well enough that, that which he hath said and done, wherein he would be imitated of his own, aught to be referred unto the practice of perfect piety that is due to God, and to the true and perfect charity which he hath showed unto us? But do you not counterfeit Christ jesus in things, which he never did, to that end that he might be followed and imitated therein? For howbeit it be not borrowed from judaism: yet it is an indecent imitation, and void of all reason.   

THE SECOND CONFORMITY.  

CHAP. I. Of Lent.  
HE fasted forty days and forty nights without eating anything, proving by this miraculous work, that the preaching of the Gospel, whereinto he entered, was a doctrine descended from heaven, and not of men; the doctrine of the law having also been authorized in Moses 
a Exod. 4.  by the like miracle. You will have this institution of Lent to proceed from that fasting, which Christ jesus practised once in all his life, which you reiterate every year: and God knoweth with what abstinence! We confess that some ancient Fathers have made mention thereof, but went otherways to work than you do, as it is to be seen in the tripartite History 
b Socrates hist. Eccles. lib. 5. c. 21.  in these words: Concerning fasts which are used before Easter, it is manifest that in diverse places they have been diversely observed: for in Rome they fast three weeks before Easter, the Saturday and Sunday being excepted: In Illyrium, in Grecia, in Alexandria, six weeks, and do call this time Lent. Others begin the fast, seven weeks before the feast, although they fast but fifteen days, making certain interualles, and nevertheless call that time Lent. And I wonder how all these, although they agree not in the number of the days, yet notwithstanding they agree all in one to name it Lent. Some show a reason for this name, which is of their own invention. Some are found to differ, not only in the number of the days, but likewise in the abstinence from meats; some abstaining from all manner of beasts; others from all other beasts save fishes, others besides fishes do nourish themselves with those fowls, which (according to Moses) they say were begotten of the waters; others abstaining from all manner of fruits that have hard shells, and from eggs: some others eating nothing but dry bread, and some eating nothing at all. Some there are, who after that they have fasted till nine of the clock, use diverse kinds of meats. We have the rather copied this testimony at length, that we may show how that the historiographer placeth all these without the faith, yea and without the Apostolic tradition, leaving them indifferent to every one. And why then do you make the same a parcel of God's service, who threateneth the transgressors with no less punishment then eternal damnation? The doctors of your religion confess openly, that they have borrowed from the ancient ceremonies of the Law, the pattetne of the fasts of the four Imber weeks, as it is written in the book of the decrees 
c Can jeiunium. dist. 76. : That the custom of the jews is the wellspring and fountain, whereunto the Church ought to have her refuge, to the end that her good intention may be well and devoutly protected. And Durandus 
d Durand in rat. diuin. office lib. 6. cap. 6. rubr de quartaferia, & ieiunijs quatuor temporum.  the Schoolman declareth most evidently, that it is a thing well known, that all your fasts are cast in the same mould: because from the fast of the Spring, until that of the Summer, there are just fourteen weeks, which answer to the fourteen generations from Abraham unto David: and as in like manner there are as many from David unto King jechonias, and from jechonias unto Christ, so the Romish Church hath suffered fourteen weeks to pass from the Summer's fast unto the fast of Autumn, & as much from the fast of Autumn unto that of Winter. Are not these mysteries drawn out of a very deep pit? The speculations of the Thalmudistes have served for a ladder to descend thereunto. Let us prosecute your imitations.   

CHAP. II. Of spital.  
TO counterfeit the miracle of jesus Christ wrought on him that was borne blind, you have added spittle unto Baptism, and 
joa. 9 Marc. 7.  likewise this Syrian word Hephphatah, which our Saviour used in healing of the man that was deaf and stammered in his speech: And to what purpose 
Hephphatah.  that? Where is the opening that you make 
Raba. de instit. Clericorum. lib. 1. cap. 27.  of the eyes and ears of those that neither hear nor see? If it hath pleased the Lord to use these 
De consecr. dist. 4. Can. Postea. can. ante.  outward means, yea although contrary (according to man's judgement) in the diseases whereof we speak, to declare that there is no fleshly thing in his work, and that he worketh in us after an admirable manner, which surpasseth the capacity of men: to what purpose is it to conform yourselves unto him in that, sith the effects prove contrary?   

CHAP. III. Of Blowing.  
IEsus Christ to bestow some new virtue on his Apostles, that they might faithfully discharge 
joa. 20.  so weighty affairs as he committed unto them, hath given them the earnest penny of his holy Ghost, by breathing on them, and saying to them, receive the holy Ghost: using a visible sign, that he might make that the more manifest which he did, and that he might the better imprint in his Apostles hearts, that the holy office of preaching was altogether heavenly, and did not proceed from the inventions of men. And your suffra gants and Bishops, do they not use blowing at the making of their Priests, through a most impertinent imitation of jesus Christ? What a blasphemy I beseech you, to counterfeit that which the Mediator and Redeemer of the world hath done, in so far as he is God eternal, who ought to be reverenced and worshipped, and not imitated.   

CHAP. FOUR Of the Sacrificer and universal Bishop.  
IEsus Christ is the sovereign Sacrificer, who through the oblation of himself once made on the Cross, hath reconciled & sanctified us all for ever unto God his Father, it is he who hath ever been the mouth of his Father, that he might 
Rom. 3.  teach us the doctrine of salvation, having even 
Heb. 10.  spoken by the Prophets through the inspiration 
1. Pet. 1.  of his holy Spirit: and who in end, having declared 
joan. 15.  
Eph. 4.  with his own mouth the will of his Father, 
Galat. 3.  hath since that time sent, and sendeth yet every 
1. Cor. 1.  day his faithful pastors and ministers to build up his spiritual dwelling place: it is he that was made a curse for us, to the end, that he might become a blessing unto us, that is to say, wisdom, righteousness, sanctification, and redemption: it is he that was figured by the sovereign sacrificer of the jewish Nation: but who is only after the order of Melchisedech, both sovereign Sacrificer and the only Sacrifice together. But do you not say that the Pope is Sacrificer after the same order? Universal Bishop, father of all Priests and Levites, having the same privileges and prerogatives which the great Sacrificer of the ancient covenant 
Mantuan. fast 4 — Venalia Romae Templa, sacerdotes, altaria, sacra, coronae, Ignis, thura, preces, coelum est venale, Deusque Idem ibidem.  was wont to have? But where shall we find that this oecumenique Pope was ordained by God? He of the old Testament together with the whole outward ceremonies of the tabernacle had their warrant out of the word of God: which seeing it belongeth not unto your Bishop pretended universal, 
— Romana gravi maculata veneno Curia, quae spargit terras contagia in omnes.  wherefore would you make a show of him, and install him openly as sovereign of the whole Church? We will confess indeed that he hath succeeded Caiphas, with whom he hath great conformity: 
Postremùm est oppressa fides, expost a rapinis Vndique et in praedam populis proiocta cruentis.  for like as this fellow bought for ready money that so holy and precious office, which represented the true, universal, and eternal head of the Church, so also the other selleth his spiritual offices: 
Actius Sannazar. Vendit Alexander coelos, altaria, Christum. Idem.  and they are come so far, that they have caused the taxes to be printed: and thereafter according to the example of Caiphas, he hath (howbeit in vain) sought all possible means, whether 
Sacra sub extrema si fortè requiritis hora Cur Leo non poterat sumere? vendiderat.  it were by violence, or by all kind of snares, to stop the course of the verity: and like as Caiphas proceeding against jesus Christ assembled a council, being accompanied with the Doctors of the Law, and the famous ancient governors of the people, of whom the great Council of seventy was composed, which was established by the ordinance of God: so likewise the last refuge of your universal Bishop, is unto those gallant counsels, where he will needs be both judge and party, as it was seen in this last that was holden in the town of Trent. Finally, like as Caiphas to the end that he might persuade those that were present, that the great zeal of God's glory did move him only, whether it was in questioning, or condemning of Christ jesus, laboured to persuade them falsely that he never answered directly to the purpose unless he had first been forced by some adjuration: so your Bishop of Rome observeth the same method of proceeding in our time, in such criminal actions as are intended against the children of God.   

CHAP. V. Of the Church Representative.  
ANd what shall we say of your Church, which you name representative, and of your whole Ecclesiastical hierarchy? You teach, that like as under the Law, there was many Leviticall sacrificers, which had the charge of the ordinary sacrifices by turns; so also in the church there must be Priests, whose office is to consecrate the true and natural body of Christ jesus, and to make his mystical body perfect: who do all affirm that they are of the generation and tribe of Levi, as it is to be seen in your decrees. The Deacons (you write 
a Can. decretis. dist. 21. Polyd. Virg. de invent. rer. lib. 4. cap. 5. ) have succeeded unto the Levites: the Subdeacons' unto the Nathinneans: the Porters unto those which had the same charge in Salomon's temple: the Readers unto the Prophets: and concerning the Exorcists and Virgers, you do attribute the beginning of these unto the Kings, David and Solomon. And what is this else but to play the jews? We confess that the Romish Clergy hath succeeded unto false judaism, but with a smaller pretence and far greater corruption, whether it be in the doctrine, or in the external form of the Church. Go to, as I find three sort of people in jerusalem, through whose hands the Redeemer of the world passed, to wit, the jews bearing the name of God's people, in the mean time open enemies, and exceeding great persecutors 
b Ephes. 2.  of the son of God; the Romans, poor infidels without God; and finally, Herod and his followers as middle ones between these two extremities halting on both sides: so also may the like number be found in your Church of those that have plotted against jesus Christ. Your Clergy men which under the name of the people of God stirred up & kindled the persecution among the members of Christ jesus. Next the poor ignorant ones, who with their implicit or intricate faith, differ not much from those Roman Pagans: finally those of the midst, who would baptise a marriage between the Gospel and the Mass, as the Herodians did with Gentilism and judaism: And like as the false Prophets and sacrificers among the jews did brag themselves that they had the Law and the key of knowledge: so do you say 
c De constit. Can. licet. in 6. Articulos soluit, Synodumque facit generalem.  that the Pope hath all manner of knowledge enclosed within his breast: That it belongeth unto him to give authority to the holy Scripture: That the Decretals are in the same rank with the Scripture, and that if any person doth attempt against them, his sins shall never be remitted unto him: That ᵈ we ought devoutly to lean and rest upon the constitutions and determinations of Counsels, which are composed of the Doctors and sophists, whom your Bishops carry at their arses: That the Bishops are not Counsellors but judges of the Scripture: to be brief, That 
e Extravag. de usu pallii ad honorem. Durand. rat. lib. 1 rub. de Ministris & ordinib. Ecclesiae. Bellarm. lib. 1. de Conc. cap. 18.  
e Durand. ut sup.  the Pope is Caput (you will know your own babbling) omnium Pontificum, à quo illi, tanquam à capite membra, descendunt, & de cuius plenitudine omnes accipiunt. Hic est ille Melchisedech, cuius sacerdotium non est caeter is comparatum. And when will you leave off doting?   

CHAP. VI Of ceremonies.  
YOu brag and boast yourselves so much of the reading of the Fathers: and why do you not call to remembrance that which S. 
a Epistola 11.  Hierome writeth; That such as observe the jewish ceremonies have fallen into the snare of the Devil. And the greater part of your Popish ceremonies are they not from the jews? They are so much reverenced, that it were a mortal sin to reject the smallest of them: howbeit your own Canons 
b Can. illa. dist. 12 Can. omnia talia. dist. 12. Can. regulae dist. 29. Can Clericus. dist. 41. Can. si quis. dist. 30.  teach that ceremonies may be changed; That it must be holden for a thing indifferent, that is not against the Catholic faith, neither yet against good manners; That such customs as have been brought in, according to the diversity of times, of wits, or of places, aught to be cut away whensoever opportunity is offered: the reason being annexed thereunto; which is because they oppress religion with a servile burden, which the mercy of God will have to be free in the celebration of a few sacraments, the same being most perspicuous and evident. Wherefore then do you overload the Church with this burden so weighty? Wherefore, I say, do you restore again those jewish ceremonies already suppressed by the truth of the Euangell? Why do you not content yourselves with the Apostolic simplicity? How well did S. Gregory 
c Aduersus julian. oratione secunda.  Nazianzen say, That God ought not to be honoured by outward ceremonies, but by the purity of the soul, by the joy of the Spirit, by heavenly meditations, which are the lamps that give light unto the whole body of the church. And what would S. Austin say if he were alive again, and did behold this great mass of ceremonies, wherewith the poor souls are overburdened and smothered? Truly he should have cause to renew his complaints, which, while he was yet alive, he left unto us in his admirable 
d Ad januarepist 86.  writs. And would to God that S. 
e Bernard. epist. 91.  Bernard's wish were in your hearts and mouths, who desired to see a good Council, wherein ceremonies and traditions might not be stubbornly defended, nor superstitiously observed. But let us return to your Church representative.   

CHAP. VII. Of Cardinals.  
AND from whence shall we say that your Cardinals are come? Those Cardinals, I say, who being picked out of the order of great Lords do exhausted and empty Kingdoms through their vanities and superfluities? You shall peruse that which the venerable Cardinal of Cambray 
a Lib. de reformat. Eccles. , and one of your French men, to wit, Nicolas de Clemang is 
b Lib. de ruina & reparat. Ecclesiae.  have written, as likewise the Council 
c Sess. 41.  of Constance, which proponed a reformation: I will be content here to produce only Andrea's Barbatius, who in a little Treatise-that he compiled of the beginning of Cardinals, doth attribute the same unto that which is written 
d 1. Sam. 2. , Domini enim sunt cardines terrae, & posuit super eos orbem: which was said before by the Canonist Ostiensis. And what is it to corrupt the Scripture, if this be not? Behold then your Church replenished with Sacrificers, with Levites, and other officers: who keep their ranks in the Chancels of your Temples, and sing their course about, one after another (a manner of doing which they attribute 
e joseph antiq. judaic. lib. 7.  to King David) although the primitive Christians did sing together.   

CHAP. VIII. Of Sacrifices and Altars.  
WHat do you lack more but sacrifices and altars? We say indeed that our Lord being Sacrificer after the order of Melchisedech, hath left no sacrifice to be reiterated for the remission of sins, hath ordained no Sacrificers after him to offer him up: but Bishops and Pastors indeed to minister his Word and Sacraments unto us, the seals of the promises contained in the same, who by a translation, but not properly may be termed Sacrificers, and their charges and offices sacrifices, but after the same manner that S. Paul saith, That he sacrificeth the Gospel, that the Fathers say that to preach the Gospel is the work of a Sacrificer. And what say you? As in old times the Church of Israel had a sacrifice, which was offered up every day: so also you boast yourselves, that every day in your Mass, you offer a propitiatory sacrifice without blood, for the sins of the quick and the dead. Verily I confess that you differ from the jews, in so much as you sing not your Masses at night, unless it be at Christmas in the midnight, and in some extraordinary case, and by the Pope's dispensation: But you cannot deny that you have framed your Mass after the Leviticall morning and evening sacrifices, and your Sacrificers after the manner of those that were established in the ancient law: although you ought not to be ignorant, speaking of Sacrificers as they are taken properly, that among Christians there is none, because there is no more sacrifices according to their proper signification. If by sacrifice we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every holy work, behold than we agree: But it is certain that the faithful are such according unto S. Peter 
a 1. Pet. 2. , by pouring forth their prayers, and consecrating their lives unto GOD through Christ jesus. And at what gate then, or rather at what window did the Mass enter into the Church? You borrow it from the Hebrews, and for so much as you have red in the holy Scripture 
b Deut. 16. , Missah nidbath iadecha asher titten caasher; You think verily that you have found out some warm and sunny place of refuge for your Mass, even as if the Mass could be that homage, which the people by God's ordinance did offer once in the year, of the first fruits every one according to his means, and as the Lord had blessed him. All such 
c Hieronym. Paulus Fagive in vers. Chaldaica. Arias Montanus Paguinus in Thesau. Munsterus. Rabbi Abrah. in suis comment.  as are skilful in the Hebrew tongue have understood by this word a voluntary oblation out of their own hands, such as pleased them best, according to their faculties and means. To build then upon this place of Moses, that pretended sacrifice, is no more to the purpose, then if a stage player would prove and confirm his odd pranks and supple tricks, by the same place of Scripture. The desire that I have to be brief shall stop my pen, and I shall be content to show unto you that the Sacrificers of the new covenant are but Stewards of the word, and of the Lords Sacraments, for as much, saith 
d Passim.  Saint chrysostom and Gregory Nazianzen unto us, as by the sword of the word of God, they do sacrifice and offer up the people to God: wherefore it followeth from thence that we have no need of material altars. There 
e Minutius Felix in octaviano. Optatus M. Levit lib. 6.  was no altars in the primitive Church, but tables only, apppointed partly for receiving of the offerings, partly for participation of the holy Supper. And what is the use thereof among you? In the very text of the 
f Can. Consecrationem. §. qualiter ergo. de Consec. dist. 1.  Decrees, it is said that the custom of anointing altars, and adorning them with fine knacks, hath proceeded from the jews. And behold what is written: That if the jews who served only dark shadows and types, have done it, with far more reason ought we to do the same, unto whom the truth is revealed. And thereupon the gloss addeth moreover this observation; remark how that there may be good and sufficient arguments grounded upon the example of jews and Infidels. And from whence have those goodly vessels, jewels, candlesticks, and other ornaments belonging to the altars, been borrowed but from judaism?   

CHAP. IX. Of Priest's Garments.  
BEhold in your Religion Sacrificers as they are taken properly: behold altars also, not by translation, but after the jewish manner; where are your Priestly vestures now, to the end that your Priest may not appear before the altar in your Church with less state and pomp, than did the Leviticall Sacrificer before the altar of the Tabernacle? In the primitive 
a Walafrid. Strabo de rebus Ecclesiae c. 24.  Church the garments were indifferent in the celebration of the mysteries, afterwards they became different but simple: and this simplicity was corrupted under Gregory, through the imitation of Gentilism, as we have declared in the conformity preceding: and of judaism, according to Rabanus 
b Rabanus Maurus institut. Cleric. lib. 1. c. 14. & sequent. , who taketh the pains to reckon them one by one, which we would set down here at length, if we were desirous to enlarge our Book. And will you deny that the greater part of the garments which your Priests use in your Temples, hath been borrowed from the Leuits and jewish Sacrificers? All the world perceiveth that the model of all the institutions, and mysteries that you Romish Catholics have, is generally framed 
c Vide joseph. lib. 1. de bello judaico: & Hieronymum in lib. de veste sacerdot. ad Fabiolam.  after the pattern of the ancient Israelites (though some of them, I grant, may be soberly and moderately used, so it be without superstition) which have lent you the needle and thread, wherewith your Church hath sowed all those goodly Dalmatique vestures and jerkins of cloth of gold, of silver and of silk, very richly embroidered, as likewise the hoods, rochets, canons, furs, mitres, and long robes. You 
d Durand. rat. lib. 3. rubr. de indument.  acknowledge that the girdle that your Priest useth, was represented by that which girded the Ephod about; that was above the garments of the sovereign Leviticall Sacrificer: your Amice 
e Innocentius de office Missae.  by the mitre: your Albe by the tunicle: the cope by that robe that was shorter than the tunicle which was without sleeves, and was put on by thrusting of the head out at a hole that was above: that your Crosier staffs have succeeded to the rod of Moses: that the 
f joseph. lib. 4. antiq.  Nazareans are the authors of your shaved heads. And who doth not perceive here that judaism buddeth out again in your Church?   

CHAP. X. Of Temples.  
IN the end, like as the false Prophets in old times cried out; The Temple of the Lord, the Temple of the Lord, the Law shall not depart from the Sacrificer: so likewise to set your idols to sale, you do nothing but extol the holiness of the places, whereunto the poor superstitious ones do run in pilgrimage, witness your preachings and writes, amongst others, touching that which you name our Lady of Loretto, unto which place you have made the credulous pilgrims believe, that an image was brought down from heaven, and that the Angels brought a Chapel through the air from one place to another, the whole being grounded on a hear say of some superstitious persons. In stead of Salomon's Temple, you have builded a million, following therein the footsteps of the Samaritans your predecessors, which on every high place, and hillock, and under every high tree builded and set up chapels, altars, and idols. We are not ignorant what was the use 
a 1. Reg. 8.  of the jewish Temple erected by Solomon. We abhor the abuse, which having been declared by 
b jerem. 26.  jeremy, he was ready to be condemned to death: and S. 
c Act. 6.  Steven was stoned. In like manner; we detest those superstitions which have been brought in, whether it be in regard of the dedications of your Temples, as we shall make mention, or of that which is contained in your oils, your holy water, your crosses, your relics, your puppets, and such like trash being forged & dreamt according to your good intentions. And what is that, to make a den 
d Math. 21.  of thieves of that, which ought to be addicted 
e Jerem. 30.  unto the true service of the Eternal? So like as when robberies surprised the place of prayer under the Synagogue, Christ jesus thought it no scorn to return into the wilderness and enter into private houses: so likewise are we pleased to serve God in caves and Churchyards as the primitive Christians did, rather than to pollute ourselves by frequenting those places so much profaned.   

CHAP. XI. Of Relics.  
THe pharisees garnished the sepulchres of the Prophets: so do you, in decking the shrines and tombs of the Apostles, of 
Math. 23.  Martyrs and other Saints. And when your Popes builded the Sancta sanctorum at Rome in the Church of Lateran, did they not restore again the holy place which God in old times had ordained in his Temple of jerusalem, called in the Hebrew language Kodech Kadaschim? Truth it is that the God of hosts, the Holy of Holy did there show forth his Majesty, to the intent that he might instruct his people in the knowledge of his will, and did appoint the propitiatory to be kept therein, which was a type of Christ: and the tables of the Law, which the Lord commanded Moses to close therein, together with the rod of Moses, and a glass full of the Manna of the Desert, in token of the favour which he had shown unto them for Christ jesus his sake, who is the true propitiatory. In stead of all these, you have locked within your Sancta sanctorum of Rome (a place whereinto women are not admitted) the foreskin of our Saviour, with his slippers, and his navel, Aaron's rod, a glass of Manna, with another ark of the covenant.   

CHAP. XII. Of holy Water.  
LEt us come to your holy water. Is it not grounded 
a Num. 5.  upon the imitation of that holy water, which God ordained by Moses, namely, to judge of the guiltiness or innocence of the woman that was accused of adultery? But let us hearken unto that which your 
b Durand. rat. divinor. off. lib. 4. rubr de aqua benedicta.  Durandus saith. This lustral water according unto the testimony of Pope Cyprian, hath power to sanctify, according to that which is written by the 
c Ezech. 36.  Prophet: Then will I pour clean water upon you, and you shall be clean: yea from all your filthiness, and from all your idols will I cleanse you. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will give you an heart of flesh. And I will put my spirit within you. And a little after, the water of aspersion cleanseth. And from thence he concludeth: it appeareth therefore that the aspersion of this water, is a washing unto salvation, and is fit to wipe away the ordinary sins of men, even as the ashes of the Cow were in the old Testament. Is not this well concluded? And from whence should Pope Alexander 
d De consecrat. dist. 3. Can. Aquam.  the first of that name have learned this, whom they make the author of the consecration of this water: but from that which was practised in old times by God's commandment among the people of Israel? He had read that Moses 
e Exod. 15.  had taken away the bitterness of the waters of Mara, and had made them sweet, by causing wood to be thrown therein: That 
f 2. Reg. 5.  God healed the Leprosy of Naaman the Syrian by the waters of jordan, at the prayer of Eliseus the Prophet: That 
g joan. 5.  he had given to the pool of the sheep at jerusalem, the property to make him recover of any diseases whatsoever, that first stepped thereinto, after the Angel had troubled the water. This silly man thought 
h Thom. part. 4. quast 71. art. 2. & in Math. 6.  that his enchanted water should have the like force. And although the lustral water, wherewith the Levites were purified, was a type of Christ jesus his blood: yet notwithstanding, as if this blood were not sufficient for the purging of the faithful, he hath ordained this water with the application of the same virtue, witness this rhyme, Aqua benedicta sit nobis salus & vita. And let us see how this jolly Pope 
i De consecr. dist. 3. Can. Aquam.  doth frame his argument: if the ashes of the dead Cow, saith he, being sprinkled among the people, did sanctify and cleanse them: how much more the conjured water, being mingled with salt, and hallowed by godly prayers, aught to have this power to purge and sanctify the people? So in stead of the blood of Christ jesus they offer conjured water unto the Church. The jesuit Richeome 
k In his first discourse of miracles.  saith, that you have the custom of holy water from the Apostolic institution, yet doth not cite any one place of Scripture. His fellow 
l Bellarm. tom. 2. pag. 12. of the first edition.  Bellarmine is against him in that: for he saith, Nil deesse ad aquam benedictam, nisi divinam institutionem, quominus sit sacramentum. And in the table of the same Book at the letter A. Aqua benedicta, saith he, non a Deo instituta est, sed ab Ecclesia, & ideo non est Sacramentum. Seeing therefore that he doth freely acknowledge that this water hath not been instituted by God, it remaineth to go and search out the first authors, the rather, seeing that the true Church of God hath kept herself well from authorising so great a blasphemy. Now they are made manifest unto us by 
m Epiphan. cont. haeres. lib. 1. tom. 1. sect. 9  Epiphanius Bishop of Salamis, to wit, either the Samaritans, among whom the use of lustral water was very frequent: or the Hemerobaptists, whom he rancketh 
n Epist. ibidem. sect. 17.  in the fourth sect of the jews, so termed; because they washed themselves every day with hallowed water, wherewith notwithstanding you are content to sprinkle yourselves only, abusing immediately thereafter the verse of the good penitential Psalm 
o Psal. 51. , which David made in detestation of his adultery: Purge me with hyssop, and I shallbe clean, wash me and I shall be whiter than snow. Wherein he meaneth of the ceremonies of the 
p Num. 19 Levit. 14.  Law. And what likeness hath that with your aspersions?   

CHAP. XIII. Of the Cream and anointing.  
Moreover you teach all with one accord, that the glory and lustre of your Chrismes and anointings, wherewith the whole Hierarchy of your Priests is greased, proceedeth 
a joseph. Antiquit. lib. 6.  from no other origine but from the shadows and figures of the jewish Law, notwithstanding that Christ jesus had already abolished them through his coming. I suspect you will allege Denys, called 
b De caelesti Hierar. cap. 4. part 1. & 2.  Areopagite, who will have the composition of the Chrism to be peculiar unto Bishops only: but we say that it was not many ages after, which long after it was brought in, was common to all Priests. The use of this Chrism is frequent in your greatest mysteries, and chiefly in the benediction of your Agnus This, as this brave poesy testifieth 
c Lib. 1. Caeremon. Pon. ti. 7. ,  
Balsamus, & cera munda, cum Chrismatis unda;  
Conficiunt agnum, quod munus, do tibi magnum.  
Front velut natum, per mystica sanctificatum.  
Fulgura desursum depellit, omne malignum  
Peccatum frangit, ut Christi sanguis, & angit.   

CHAP. XIIII. Of washing of the feet.  
CHrist jesus before he did institute the holy Supper, washed his Disciples feet, willing thereby (according to the custom of the Country, and of those days in washing the feet of such as they lodged in their houses for nothing, as it may be seen throughout the whole Scripture) 
Luke 7.  to declare what the duty of hospitality and charity was, even of the greatest toward the meanest sort, as the Apostle also maketh mention, and 
1. Timoth. 5.  in that sense commanding us, to wash one another's feet. But in stead of imitating him after this manner, behold a stage-play as you grossly abuse it brought into the Church, to wash the feet of twelve poor ones upon Mandy Thursday, as you term it.   

CHAP. XV. Of extreme Unction.  
THe Apostles, as it is to be presumed, following their master's commandment, added sometimes unto the wonderful healing of diseases an anointing with oil. And behold thereupon a new Sacrament of extreme Unction, continued and practised so idly & unprofitably, after that this extraordinary gift of healing hath ceased, having been given unto them for a certain time only, and till the preaching of the Gospel were furnished with sufficient authority against the greatest unbelievers.   

CHAP. XVI. Of the Dedication of Temples.  
ANd in the dedication of your Temples do you not play the jews? Let us give ear to the reasons that you use. The jews, say the Canons 
a De Consecr. dift. 1. Can. Consecrationem. §. Qualiter.  had certain places, where they sacrificed, which were hallowed by heavenly and solemn prayers, and offered their offerings to God no where else. If the jews therefore, who served the shadow of the Law observed this ceremony, with far more reason ought we to do the same, unto whom the truth is revealed, and grace is given by Christ: namely 
b Durand. rat. lib. 1. rubr de dedicatione Ecclesiae.  to build Temples, to decore them after the bravest manner, and to dedicate them through sacred unction, together with altars, vessels, garments, and other ornaments. Thereafter it is added: We ought not to celebrate but in such places as are hallowed by Bishops. You shall acknowledge here, if it please you, your Gratians style. In the mean time we find no fault with your Temples: we require only the true use thereof, to wit, that God may be called on in the public Congregation, his word preached and embraced, the holy Sacraments ministered and received. For this cause hath 
c Esa. 56. Math. 21.  the temple been called the house of Prayer, for all manner of people generally. Origen 
d Orig. hom. 2. in Exod.  also calleth the Temples of the Christians, houses of Prayer. Tertullian 
e Tertul. Apol. cap. 39  saith, that we do assemble ourselves in the Temple, first for prayer; secondly, to hear the lesson or lecture; thirdly for exhortation, etc. That which we reprehend, is that which hath proceeded from judaism, whereunto Christ jesus hath put such an end, that the Apostle 
f Gal. 5. , comprehending all those ceremonies under the name of Circumcision, saith expressly; That if one be circumcised, Christ availeth him nothing: so that to gather up all in one word, whatsoever colour of devotion can be pretended, & what antiquity soever can be alleged, all those fopperies, wherethrough by little and little the true service of God in spirit and verity, hath been transformed into a most hideous foolishness, are not only to be rejected as frivolous and unprofitable, but also to be abhorred: for having degenered first into superstition, and finally into a detestable impiety. And I will ask you, where is there any Churches in the Popedom that are dedicated unto Christ jesus? It is to Angels and Saints that they dedicate them, unto whom they address their prayers, their sweet incense, and such other services belonging to God alone.   

CHAP. XVII. Of Traditions.  
AS touching traditions, under the name whereof so many superstitions have been by little and little brought into the Christian Church, and are so stoutly defended at this day, that you dare even term them Apostolic, do you not follow in the introduction thereof, the pattern and model of your fathers the jewish Rabbins and pharisees? As in 
a Math. 23.  that they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers: for so much as they do all their works to be seen of men, for that they keep the keys of the Kingdom of Heaven, and they themselves go not in, neither suffer they them that would enter, to come in: for 
b Mark. 12. Luke 12.  that they proclaim by sound of trumpet their fasts and abstinences: for that they make their Philacteries broad, and would appear outwardly to be very worshipful Saints, and are nothing within but whited Sepulchers. And then your Doctors, whom you call Magistros nostros: have they not borrowed their titles from the jewish Rabbins? Of whom our Saviour speaketh 
c Math. 23. , that they loved the greetings in the markets, and to be called of men, our Master. Your ordinary bragging is, that you have no tradition or custom, which is not of ten or twelve hundreth years standing: and we grant to you a far longer time, to wit, that you have of two or three thousand years standing & above, such as are those which you have borrowed from Gentilism, and retained of judaism. And ought they to be the more embraced for that respect? By the contrary, as one of the ancient Fathers saith, an old custom is an old error, and aught so much the rather to be abolished.   

CHAP. XVIII. Of Transubstantiation.  
LEt us come to Transubstantiation. Although this word with the doctrine annexed thereto be new (for what Doctor of the primitive Church hath written that the consecration is perfected by the virtue of these words, hoc est enim corpus meum? Nevertheless to the end that you may set the same to sale the better unto the people, as good and upright antiquities, you make them proceed from the jewish Rabbins, even as if they had ever dreamt thereof. Rabbi Moses Hadarsan writing upon this verse 
a Galatinu de arcanis Cat●●l. veritatis lit. 10. cap 6. Gabriel Biel in expositione Canonis lect. 4.  of the 136. Psalm. Lord thou givest food unto all flesh, speaketh in express terms these words; This text agreeth well, with that which is written in the thirty fourth Psalm. Taste you and see, how gracious the Lord is: for the bread and meat which he giveth unto every one is his flesh, and by eating thereof it is changed into flesh. Are not these very goodly consequences? No otherwise then witches do milk a Buck, or the haft of an axe. Although this jew meaneth that all manner of food is changed into the flesh and blood of the person that eateth it, through the digestive power and faculty, yet you would have gathered your transubstantiation from thence; as likewise out of this text of 
b Genes. 49. Galat. lib. 10 c. 16. de arcan. Cathol. verit. Garetius de praesentia corporis Christi ciass. 9 alleg. 1.  Moses, where jacob foretelling in the agony of his death, what should happen unto his children, addressing his speech unto juda the fourth in order, speaketh these words: He shall bind his ass foal unto the vine, and his asses colt unto the best vine; he shall wash his garment in wine, and his cloak in the blood of grapes. His eyes shall be red with wine, etc. And what manner of conclusion can we draw out of these words, but that they are figured and hyperbolical, whereby is signified the great plenty and abundance of wine and milk that was to be in the land of juda at the dividing thereof? After this manner hath the whole antiquity understood it, and nevertheless you would corrupt and pervert the sense thereof, under the authority of Rabbi Cohana, who by the ass hath understood, say you, the Messias, into whose body and blood the wine was to be transubstantiated. In conscience; is this to speak reverently of the holy Sacrament? Ought you not to be ashamed of such conclusions? But how should you be so, sith you have no brow?   

CHAP. XIX. Of the elevation of the Host.  
IN the old Testament there was some peace offerings which they used to lift up on high, a ceremony that signified the elevation of Christ on the wood of the Crosse. And may it not be from thence that you have learned to lift up high the round Host after your consecration? Howsoever it be, your Doctors know not whereof to take hold, whether in regard of the signification of this elevation of the Host; or for that of the Chalice, seeing as yet they have not determined whether it ought to be lifted aloft covered, or uncovered. And let us see how well they are versed in the Scripture. Some 
a Gerard. Lirich. lib. 3.  do attribute this manner of doing unto David, of whom it is written in these words, naughtily translated out of the Hebrew, Et ferebatur manibus suis: whereas the text beareth that he behaved himself like a fool among the hands of those that would have taken him. Durandus 
b Durand. lib. 4. de sexta parte Canonis. joa. 12.  will have this ceremony to be grounded on that which is written: And I, if I were lift up from the earth, will draw all men unto me. Another 
c Lin wo●dus de celeb. Missae.  that he may the sooner have done, writeth that the Pope hath so decreed, and hath also granted many indulgences unto those that shall worship the Host, considering the great miracles that have been wrought, which nevertheless one 
d Alexand. Hales 4. quaest. 53. in 4. art. 3.  of your schoolmen, being of a better conscience, spareth not to say, that they have been devised by the Priests, that they might terrify the people the more, and keep them under the yoke of this belief, in stead of teaching them to worship one only God. S. Paul speaketh nothing of this adoration, neither yet is there any mention made throughout the whole antiquity. And what hold now might Arrius, Eutiches and others take of you if they were alive again?   

CHAP. XX. Of Incensing.  
THe perfuming with sweet incense was very frequent in the Church of Israel: and was likewise an institution of God. But the Leviticall service being suppressed, why have you restored it again? Yet if you did use the same simply, the sin would be the lesser: but when as you crave of God that in recompense of the frankincense he, would bestow on us the riches 
Liturg. Basil. pag. 60.  of his mercies and compassions, the gifts of his 
Liturg. Chrysost. page 85.  holy Spirit, is not this to attribute the remission of sins to the incense? Likewise in the liturgy that is attributed unto S. james, you pray to God that he would receive the same, and be pleased therewith for the same purpose.   

CHAP. XXI. Of kissing of the Bishop's shoulder.  
IT is likewise a custom among you, that the Bishop's Mass being finished, which is sung with greater state than the ordinary ones are, to kiss the Bishop's shoulder. Behold what your Doctors say, the one a Pope 
a Innocent. lib. 5. cap. 13. the office Missae. , and the other a Schoolman 
b Durand ration. lib. 4. part. 4. : to wit that by this kissing of the shoulder, is signified that the Bishop is that Pontife, unto whom, according unto the figure of the Law 
c Isa. 9 , the right shoulder of the wholesome peace offerings belonged, and whose domination is laid upon his shoulder. And who would not laugh at these so subtle and feriall allegories?   

CHAP. XXII. Of Lights.  
THe like may be said of lights. God commanded in his law: the 
a Levit. 6.  fire upon the Altar shall burn thereon, and never be put out. And what did that signify, but that the fire that consumed the holocauste, was a shadow and type of the afflictions and torments, whereby the body of Christ was consumed because of our sins? And the perpetuity of this fire 
b Of the Mystical sense of lights. see Durand. rat. l 6. rubr. de bened. baptis. & rub. de 7. diebus post pascha.  what else did it signify, but a perpetual enjoying of the fruits proceeding of the afflictions and torments above mentioned, which the faithful do suffer? And how can you gather your lights and torches from thence? To be brief, we will not insert here that which your Canons 
b Of the Mystical sense of lights. see Durand. rat. l 6. rubr. de bened. baptis. & rub. de 7. diebus post pascha. , and one of your Schoolmen teach, 
c Extravag. de celeb. Missae cap. finis.  who would set this Merchandise to sale as upright wares,: we shall say only that the ceremonial 
d Durand. rat. lib. 4. rub. de accessu, etc.  Law, having been a pedagogue unto the Fathers, to lead them unto the contemplation and taking hold (among those shadows) of the light of the truth, which 
e Galat. 3. Heb. 10.  is our Saviour Christ jesus, it is folly, yea, impiety to restore them and bring them in use again, seeing that Christ jesus hath suppressed them.   

CHAP. XXIII. Of Celibate.  
AS for singleness of life, you are directly commanded the same: concubinate is also permitted among you: which is so far from being excluded from the Church, that it is even admitted unto the holy table, witness your decrees 
a Can. Is qui. dist. 34. ex Conc. Tolet. Can. 17. Canon. Christiano. dist. 34. Can. tenere dist. 31.  drawn out of some council. But to the end that you be not letted for lack of proofs, one of your Popes hath made provision, and hath grounded his chastity upon that which the Lord spoke 
b Levit. 20. , Sanctify yourselves therefore, and be holy, for I am the Lord your God: as if holiness did consist only in celibate. We shall add unto the premises, that celibate proceeded from the Esseans, a very famous sect among the jews: and not only celibate, but Monachisme also, whereof the 
Monachisme.  statutes are altogether conform to the rules of the Esseans, as it may be seen in Eusebius 
c Euseb. lib. 8. Euang praeparat. .   

CHAP. XXIV. Of the jubilee.  
GOD did institute the jubilee for the liberty of slaves, for the abolishing of debts, and for restoring again of those that were put from the possession of their father's inheritances. And although that literally this institution belonged to the policy of Israel, as well for the possessions, as to uphold and keep the distinction and separation of their of spring, which otherwise might have been confused: yet so it is, that this ceremony aimed a little farther, to wit, at Christ, who is the end and scope of the Law, in whose person there is full liberty and joy promised and given to us, which the faithful shall inherit after the painful travels of this life. And why do you profane with your pretended jubilee, this holy figure already accomplished by our Messias? We have spoken thereof in the conformities which are between you and Gentilism, here we shall add only that you set up judaism again, and that you attribute unto the golden hammer, wherewith the Pope beateth one of the gates of S. Peter's temple at Rome, called Holy, at the beginning of the jubilee; that which appertaineth unto the blood of Christ jesus, and not to any other, to wit, the remission of sins. And finally, the doctrine of the jubilee importeth as much, as if the blood of Christ were of smaller worth at one time then another.   

CHAP. XXV. Of the conception of the virgin Mary.  
YOu keep holy the feast of the conception of the virgin Mary, and believe that she was conceived without original sin, an opinion grounded upon the Thalmud of the Rabbins, and principally of Rabbi juda, the son of Simon; 
In the book called the Exposition of Mysteries.  who saith; that the matter whereof the mother of the Messias was to be engendered, was created before Adam had sinned, and was thus preserved in a little box from generation to generation, without any spot or corruption: and gathereth these mysteries out of the words of the Psalm: O Lord 
Psal. 80.  look down from heaven, and behold and visit the plant, that thy right hand hath planted. And why have you not learned of S. Bernard that she taketh no delight in those counterfeit honours? 
Bernard Epist. 174.  Which he speaketh of purpose of the feast of the Conception; and of origen, That her chief honour is to be saved, justified, and redeemed through the blood of her son. And your idolatry by the contrary hath mounted unto such blasphemies, as to attribute unto the virgin Mary, and to transfer unto her in all your Offices, all whatsoever the Prophets and the Psalmist spoke of God, and of jesus Christ. O Lord, how long?   

CHAP. XXVI. Of the Lymbus.  
EVen to the Lymbus the antichamber of hell, have you stretched forth your arms, that you may draw from thence the tradition of those master Carpenters, the Cabalists, or the Thalmudists. And such as are versed in the reading of their books, know, how that they believe 
a Mareionem etiam ex parte sapit illud dogma, quo patrum animae in inferis dicuntur fuisse, teste Irenaeo. l. 1. c. 29. , that the patriarchs and others the first Fathers are still lodging there, and looking for the coming of their Messias. And do you know where they have found the Godmothers of this building? Even at hand in the book of Ecclesiastes 
b Eccles. c. 7. v. 17. , which saith: That there are some just men who perish in their justice. Is not this to ground the borders and suburbs of hell upon a place, which neither far nor near approacheth any ways unto this Thalmudicall exposition? We are not ignorant what your proofs are concerning the Lymbus, and chiefly how you have caused wrest that place of S. Peter's 
c 1. Pet. 3. , which is so much chatted among you, toward that side. Howsoever the matter goeth, yet it is wonderful, that you have thus stumbled, and that so long ago: sith it appeareth manifestly that the Apostle speaketh not there of the old faithful Fathers, but chose of the unfaithful: for example whereof he bringeth forth those that perished in the flood, because they would not hearken unto Christ jesus, that preached unto them spiritually by the mouth of Noah.   

CHAP. XXVII. Of the Law.  
YOu have that also common with the jews, who were evil taught, and think that the doctrine of the Gospel abolisheth the Law. For to what end tendeth the calumny of your Sorbonique Doctors and Jesuits, against the Christian Church, in accusing her that she hath abolished good works, and made way unto all manner of disorder? Indeed we say after S. Paul 
a Rom. 3. v. 27. Galat. 2. v. 16.  that we are justified by faith in jesus Christ, and not by the works of the Law: and concerning the moral law, as 
b Gal. 3. v. 19  it killeth us in regard of us that are transgressors thereof, for whose instruction it was given: so 
c Rom. 3. v. 30.  also we are justified through the same in jesus Christ, as in him that hath paid the debt which the law required of us: and having fully accomplished 
d Galat. 3. v. 13. 2. Cor. 1. 20.  and ratified all the promises thereof in all those that believe. And what is to be seen there that is not Apostolic? And when you say that you are able to fulfil God's law, are you not like him that vaunted himself that he had fulfilled all the commandments even from his youth head? Is there not a fine harmony between you and that proud bragging Pharisee? We believe better: to wit, that the regenerate man cannot fulfil the law of God, the same notwithstanding being justly required at his hands, because it is just in itself, and because it was given unto the first man, while he was yet in the estate of innocency, and fell afterwards through his own fault from all ability to fulfil the same, and we all in him. From thence it is that S. Austin 
e August retract lib. 1. cap. 19  saith to us: Who is he that is able to accomplish the Law in all points, but he by whom all the commandments of God are fulfilled, that is to say Christ jesus? And a little after 
f Aug. de verb. Apostoli. serm. 13 : But all the commandments are thought to be fulfilled, when that which is not fulfilled is pardoned. And so speaketh he in more than a hundred places 
g Augustin. de perfect. instit. ratiocin. 6. in joa. tract. 3 cap 9 Despiritu & literae cap. 9 Ambros. lib. 9 Epist. 71. & 73. Prosp. Acquit. in Seut. 34. in Epigr. 43. in Psal. 118. Bernard in Cantic. serm. 50.  And S. Ambrose, Prosper Aquitannus, S. Bernard and all the Fathers. To what purpose then your Pharisaical pride and disdain here to disannul the effect of the Cross?   

CHAP. XXVIII. Of justification.  
ANd concerning justification, like as the jews being evil advised, did teach, that man was justified by the works of the Law: so likewise you attribute justification before God unto the merits of good works. And that which you acknowledge touching the merits of the death of Christ jesus, is by you so restrained and tied to that which precedeth Baptism, that the satisfactions of men are much esteemed, and valued at an high rate, as all your books do testify. And if some of you do at any time press to speak of of Christ jesus and of his virtue, it is done with so much ignorance and sophistry, that it is perceived incontinent, that as yet you have not learned to renounce your false and counterfeit righteousness, to the end that you may destroy that, which is in jesus Christ.   

CHAP. XXIX. Of opus Operatum.  
furthermore like as the jews, who were Iewes only in name, were contented with the letter without the spirit, that is to say, they thought that they had deserved much, if with their bodies and lips they had drawn near to the temple, to the sacrifices, the sacraments, without faith or any true repentance: for which cause they were bitterly checked by the Prophets. In like manner your Doctors have made the poor superstitious people believe, that to be present at divine service, to rehearse certain words without understanding or devotion in the mind, to be present and behold their sacrifices and sacramental signs, were, as many meritorious works, although they had been without all devotion and inward feeling, even like to a stone or a log of wood. So gross an error and so prejudicial unto spiritual and everlasting life, as if one should teach such persons, as are diseased of any bodily and mortal disease, that it should be sufficient for them to trust to the Physicians skill, and to the Apothecary's boxes, not knowing what they were, or taking any receipt: or as if one should say to a poor hungry man, that (if he would be filled) it should be sufficient for him to rely on those that make good cheer, and never to taste one bit in the mean time. Let us learn therefore by the contrary, that the true faith of Christians is not an indefinite and confused imagination, and is not to believe by an Attorney, but to understand the fundamental heads of Christian Religion.   

CHAP. XXX. Of Feasts.  
TOuching your feasts, do you not say that they are after the imitation of the jews, which observed and kept holy the feast of judith, and of the Maccabees that did institute one, which Christ jesus found to be still in request in his time, and did celebrate the same. But you remark not that those were instituted to give thanks unto God, and to put the people in mind of their delivery from the plots and conspiracies of their enemies, being indifferent and belonging only to order, and not imposed on them as laws for the necessity of God's service. Your feasts are after an other manner, sith they are ordained, commanded, and practised to bind the conscience, even as if the necessity of religion did require such things. And why have you taken away the liberty of the choice of days, that was in the primitive Church? 
Socrat. hist. tripart. lib. 9 cap. 38  Moreover, the feasts of the jews were ordained only in the name of God, without idolatry and superstition: yours are full thereof, and are hallowed in the name of Saints, male and female. I could amplify my speech upon that shameful controversy, that rose among the Eastern and Western Bishops, concerning the feast of Easter, which had caused a great schism in the Church, if it had not been prevented by the learned Ireneus, Bishop of Lion against the imprudency of Victor the thirteenth Bishop of Rome: I will be contented only to admonish you, that it should be better, to eschew such a multitude of feasts full of superstition, and prejudicial unto the estate of the Common wealth, and to content yourselves with that which that great Ignatius writeth, who recommended earnestly Sunday only unto the Christians, 
Ignat. epist. ad Magnesios.  which the Council of Caesarea proved by the holy Scripture, whereinto the Sabbath was changed: or else if you go about to celebrate any notable history of our Lord, and that it be thought fit and expedient for edification to do so, to continue such feasts till Sunday, without relying on the Monday or the new Moon: which is to bring in a Christianisme both jewish and lunatic.   

CHAP. XXXI. Of Tithes.  
THe Tithes that are so severely exacted by your Ecclesiastickes they are grounded (I confess) upon God's law. It is true indeed that the Church of Israel, the Sacrificers and Levites, who were consecrated unto the service of God, were nourished therewith as with God's portion and due, and the poor also maintained. For this cause did the Prophet Malachi accuse them of sacrilege that refused to pay the same. From this place you borrow the subject of your Epiphonemes against those that fail in this duty, and that rightly, if you did rightly use them. And if your Pastors were lawful, and truly called in the Church, we should acknowledge that they, in sowing of spiritual things, aught to reap carnal things: and that as faithful labourers they were worthy 
a 1. Cor. 9  of their wages, as the Lord under the Law ordained 
b Levit. 19  for Levi: But seeing the calling of your Doctors is unlawful and unclean, they cannot deny that they are much like unto the Pharifies, to wit, reavers: and like unto the jewish Sacrificers, devouring 
c 1. Timoth. 6.  the people like bread: which the Prophets reproached unto them, whereas they ought to have been contented with their food and apparel. And first avarice, and them ambition hath pushed your Church representative so far, that she hath usurped 
d Marsil. Patau. in defensor. Pacis part. 2. c. 25.  Lordships, Kingdoms and Empires, yea, and after such manner, that she hath forgot the care of souls, and spiritual affairs.   

CHAP. XXXII. Of jurisdictions.  
LIke as you have stretched forth your hands, under the pretence of spirituality, upon Kingdoms and Empires, guarding yourselves with the donations 
a Can. Ego Ludovicus dist. 63.  of Constantine and Lewes the meek, though false and supposed, as the most learned through many ages have remarked: so likewise your Ecclesiastickes have usurped the laymens' inrisdiction, and have drawn unto them all sorts of laymen, even in Profane matters. And what is their reason? It is because the sovereign sacrificer of the Law, say they, was supreme head over the jurisdiction not only spiritual, but temporal also. And upon this bruised reed, have they settled this goodly temporal jurisdiction, which they have appropriated to themselves, even above all Kings, and Potentates of the earth. But if they had put on their spectacles right, they should have found in the 
b Exod. 18. ver. 13. & 21. Num. 15. v. 33. Levit. 24. v. 11. 2. Chron. 19 vers. 18.  Scripture, that these two jurisdictions were distinguished, and committed to several hands: the judges, Princes & Kings being the heads over the temporal which they ruled: and the Sacrificers judged of things that were clean or unclean, and of other matters merely holy and spiritual. And 
c Deut. 17. v. 8.  if any thing was demanded at the mouth of the Sacrificers and Levites, it was not in so far as they were judges, but that they might learn of them the true use and meaning of the Law in doubtful causes.   

CHAP. XXXIII. Of Irregularity.  
IT were to enter into a labyrinth to go find out all the ceremonies that are observed in your degradations. And one of your Churchmen being degraded by the Bishop, is at that same very instant delivered into the hands of the secular power, that he may be condemned to die. If I should ask why the criminal is not judged by the Ecclesiastickes; they will answer me that it is done to shun irregularity. But is not this the same that was practised in the jews time, who would not enter into pilate's house, fearing that they might be defiled, and letted from eating of the Passeover?   

CHAP. XXXIIII. Of Veils and other furniture of the Church.  
WE must return unto that which you use in your Temples. That veil rend asunder at the death of Christ jesus, did show unto this wretched people of the jews, that at this time there is neither sacrifice nor Sacrificer, neither altar, nor temple. And by the renting thereof, he would declare that the elect may search even into the secrets of God's council touching their salvation. And you not being contented with the signification of so excellent a miracle, have set the veils up again in your Cathedral and Collegiate Churches, chiefly in time of Lent, as if the Christian people ought to be letted from beholding of the Sanctuary, that is to say, from the knowledge of eternal life through Christ jesus. And in this do you not patch together again that veil which in old times was rend asunder from the top to the bottom? So many jewish ceremonies as you have brought into Christianity, are as many veils sowed and patched together. And say now that you are not like unto those wretches, which in the Apostles time would have joined the veil together again, by a conjunction of the Gospel with the regal ceremonies, and of circumcision with Baptism. Your holy water, those vessels altogether bias, those Priestly garments whose number is infinite, those burning lamps and lights, the Chrism, your anointing with oil, and other infinite abuses that are to be found among you, are as many additions of new veils and sacraments which you have invented. And whatsoever antiquity you can allege, yet so it is that you cannot purge yourselves of judaism, or deny that you have relied on those ceremonial Laws, which you ought to have banished every one, as we may perceive, that this veil is not half rend, neither the third or fourth part thereof only, but from the top to the bottom.   

CHAP. XXXV. Of the Purification of Women.  
IN the end have you not borrowed also from the jews the purification of women that rise 
Levit. 12.  out of childbed? Truth it is that this ceremony ordained by God, did lead them unto the consideration of the greatness of their sin, which defileth the conception and birth of the child, even as it defiled the first Parents. This was ordained only for disciplines cause, and this uncleanness was only simply civil, during which the woman was bound not to come unto public assemblies, whereinto she was admitted afterward, having satisfied the Law, which commanded to offer a lamb, or a pair of turtle doves, or doves. You by the contrary think that the woman is in the power of Satan, so long as she is in childbed, and that she hath need of tapers, which you term hallowed, of conjurations and other prayers for her delivery. These are your goodly pretences: but as for me, I believe that these ceremonies have been invented and practised, for the opinion which you have conceived that marriage is an unclean thing, which in old times your predecessors the Manicheans, the Adamians, the Hieracites did in like manner, who likewise named themselves Apostolicks. It is enough my Masters, and we should never have done, seeing that the abuse of the jewish ceremonies hath grown so far, that the whole outward service of God is changed into a Leviticall Religion, after such manner that it seemeth that the order of Aaron and his subalterns, hath yet still the administration and rule over the house of God here beneath: an order, I say, which was abolished by Christ jesus our sovereign Sacrificer, who having taken on him the charge of his Father's house, hath really showed unto us the true meaning of all those shadows and figures of the Law, and through offering up himself on the Cross once for all, and never to be reiterated again, hath freed us from that bondage, and hath made open the passage unto the everlasting Sanctuary.  Veni etiam Domine jesu.   

THE HARMONY AND AGREEMENT of the Romish CHURCH with ancient Heresies.  
The third Conformity.   

THE AUTHOR'S EPISTLE, TO MASTER VINES, COUNSELLOR TO THE KING, AND CORRECTOR IN the Chamber of accounts in MONTPELLIER.  
SIR, I would not show myself among the writers that abound at this day, having contented myself in private with the reading of the Orthodoxes, and contemned such as for the most part do nothing but vent their melancholies unto the world. I have hit on this resolution, because I am a lover of a retired life, and of solitariness among my Books, taking pleasure to talk with the dead, wherein consisteth the chief jewel of my life. This age swarmeth in good Spirits, and as Africa is fertile in Monsters, which it produceth daily, so in like manner we may say that it is a wonder and miracle in nature, to contemplate this exquisite knowledge in all sciences and tongues wherewith many are endued, that it appeareth that we have paragoned that old antiquity: I say in science, not in conscience. Who then hath marred this my silence? You, Sir: for as we were reasoning concerning heresy (a subject whereupon the seducers through their false Orations and writs have long ago been baiting and hammering on the heads and hearts of their confederates, labouring to persuade them that those of thereformed Religion are defiled therewith) you thought it expedient, that through contrary demonstrations, which should be both solid and true, I should declare to the world that this imputation is wrongfully ascribed unto us. There is no parish Priest (how rascally soever he be) that hath not this word Heretic in his mouth. What will those great Masters in mateologie do then? If little puppies do keep such a yelling, what will be the effect of the barking of these great mastiffs? It is the custom of whores to prevent honest matrons, and to lay to their charge that, wherewith they are tach themselves. Those Jesuits, the buttresses of the Popish Religion, the cream and very quin tessence of Friars, to speak no worse, doc in like manner. They are scabby, and would persuade us to scratch ourselves as they do, although our conscience be not defiled. Those that are attainted and branded by justice, desire nothing more than to have many fellows both in their iniquity, and their punishment. What shall we do here? Shall we betray our brethren and our souls? Shall we temporise, as if we had some fellowship with this spiritual brothel-house? This would prove cowardliness in us. Wherefore, following your advice, I have thought fit to show upon the theatre of the world, that so many heresies as we are accused of, are as many calumnies and lies: and that it is the Romish Church, which is wonderfully disfigured & polluted, as we shall declare, God willing. The impatience of modern Readers hath abridged my discourse, which I could have enlarged. And who could ever be able to finish the task of the stable of Augeus? I offer unto you this my little Essay, as unto him of whom I receive singular comfort in my peregrination, and in this strange Country. You shall take it, if it please you, in good part, as proceeding from him who is,  
Sir, Your most humble servant FRANCIS DE CROY.   

THE PREFACE To those of the Romish CHURCH.  
MY Masters, the chief weapon that the Devil hath used against the Church, is Heresy, which the Apostle 
a Gal. 5.  placeth among the works of the flesh. It is not to day, that this contagion of particular choosing of opinions, hath corrupted a great number of men. The Churches, both of Israel and primitive, have tasted of this cruel poison. Those wits that made too great account of Philosophy, and are borne among Sophisms, puffed up with pride, pale and deformed through ennie, have hatched this generation, and brought forth this Hydra of all mischiefs. No age hath been free thereof. The histories do set before our eyes and our ears some lamentable examples, and namely in these latter days: which being most fertile in all vices, are likewise fruitful in producing those detestable heresies, the effects whereof are to draw away men from the way of truth, to make them become 
Effects of heresies.  enemies thereof, as did in old times jamnes, and Mambres the adversaries of Moses, to corrupt them in their understanding, to join them with Devils, and at length to debar them from the Kingdom of God. We and you are ordained to be contraries. You call us Heretics, and we 
b Iwen. satire 2 Quis tulerit Gracchos de seditione querentes?  return again this title unto you, like a ball in the Tennis-court. Who will believe you? Who will believe us? There is no difficulty here: let us examine the doctrines: let us search diligently for that which is true. That is true saith a certain Father 
c Tertul. aduer. Martion. lib. 4. , which is the first, that is first which is from the beginning: and that is from the beginning which is from the Apostles. We have this true, this first, this beginning, the doctrine of the Apostles, which is the Anchor of our Faith. There will nothing remain for you therefore, but the last and false, to wit, the dregges of heresy. Yet do you not cease to reproach unto us, that we have renewed, and as it were drawn out of hell many old Heresies, which (as you exclaim) we have broached in these latter times, and have insinuated them into the belief of men for evangelical doctrines. And to the end that none should think that you had spoken idly and without reason, you set down their number: and if you might be trusted, there is no scab or sore of the ancient Heretics, whereon we have not rubbed ourselves. It is after this manner that you tickle yourselves to make you laugh, and when you have spent all your force, whether it be in sleight, or eloquence, to rouse 
d Lib. cont. heres.  up the implicit faith of your flocks, you think it is enough, and that we have nothing to reply thereto. We deplore the heresies, and have the register thereof in our memory, to the intent that we may beware of the same. Epiphanius gathereth to the number of 80. S. Austin 
e Ad quod vult Deum.  reckoneth eight more. Philastrius more yet. And before these Ireneus and Tertullian made some catalogues. In reading of them we have found matter enough against you, because we have learned (and be not offended) that you are fellows and favourers, of those who through their Heresies sought to destroy the Church. How then can it be possible that we are their companions? Thereupon you pay those of your side, not with reason, or with any likelihood, but with false calumnies against such as withstand you, and to this end you pick out certain Heresies at your pleasure, which, you say, have been as it were renewed, and restored again by those great Heralds, the restorers of true piety, which have gone before us in the reformation of the Church. This little Preface shall declare the contrary, and such Christian souls as are mildly disposed, shall be judges of our right, and of your wrong. Ireneus saith of the Simonians 
f Lib. 1. cap. 20. de haeres. , that they taught that 
Simonians.  men were saved through the mercy of Simon, and that works were not necessary unto salvation: from 
Eunomius. de haeres. ad quod vult Deum.  whom Eunomius hath not gone far, who (witness S. Austin ᵍ) did hold the opinion; that men could take no harm by sin, how great soever it were, provided that their faith had not failed. Bellarmine accuseth Luther for consenting to these follies, being followed by Calvin, Brencius and others: who verily confessed that good works were the effects of Faith, but denied that they could merit life everlasting. The learned treatises which have been compiled by our writers on this subject, should have served for physic unto your eyesight, and should have taken the moat out of your eyes, that you might behold the truth against your prejudicate doctrine? We will not do you so much wrong as to debauch them from your company, that we may draw them to our side. Then let them remain still there in a good time, we denounce them accursed. Those infamous persons wallowed themselves in all manner of crimes. No thing, as they thought, could hurt them, if they had acknowledged Simon Magus to be the chief way unto salvation. Have you found any thing in our Churches like unto this? Simon rejected all manner of virtuous and just works as superfluous, we, acknowledge them as necessary, but not as meritorious: for grace can get no entry there where merits have taken place already. We abhor Eumenius likewise. We confess 
h Bernard. sup. cant. serm. 67.  the 
Eumenius.  separation of faith from good works, to be more impossible, then to separate the beams and light from the Sun. And what do you find worthy to be censured, whiles we teach that sin cannot hurt him that hath the act of Faith? You cover yourselves with the ambiguity of this word Faith, whereby you understand nothing but a simple knowledge of the doctrine, and a naked insight in Religion, and not this certain perswasiou that the just man lives by his Faith. Truth it is that the sins, which make us guilty before God, do astonish us: but we say in like manner that they are not imputed unto us, and that they are covered through the justice of the son of God and mediator Christ jesus. Also you would have us to be fellows withone Florinus 
i Ireneus. apud Eusebium. liber 5. Histor. cap. 20. , and to say with him that God is 
Florinus.  the author of sin: an heresy which Vincent de Lirin did likewise attribute 
k In suo commonitorio.  unto Simon Magus. For an answer hereunto, Bellarmine is your oracle, it sufficeth if he hath said so to you. This assertion, saith Ireneus, is more than heresy. Shall we therefore defend the same? Truly all things move under the providence of God. The wicked and their sins are not exempted from this celestial power and government. Is God therefore the cause of sin? Fie on this blasphemy. It is not he that inspireth man with: wickedness: this work is of the Devil. The Butt that we aim at discerneth the actions. The scope of men's evil actions is nothing but rebellion and contempt of the Creator: and by the contrary, God aimeth only at the execution of his immoveable and eternal decree. The good and the bad Trees, being nourished both with one manner of juice, in the same soil, and place, are different, notwithstanding in their fruits. Who can blame the ground? Let us therefore exeme God from the imputation of iniquity, and let us not play the Marcionists. Origen 
m Epiph. haeres. 63.  thought that Adam through his fall had altogether lost the image of God, 
origen.  whereunto he was created in his original uprightness, and that 
n Hieren. epist. ad Auitum.  Hell was nothing else but a terror of Conscience. You do enclose Calvin within the compass of the same errors, and are not ashamed to cite those places 
o Cal lib. 2. Iust. cap. 1. Sect. 5. & lib. 3. c. ult. sect. ult:  which you understand amiss, and interpret worse, that you may make him be detested like an Heretic. We abhor both the one and the other reaving of Origine. Calvin speaketh not so grossly: he saith indeed that the image of God is not altogether defaced, that there are many remnants left unto us after this shipwreck, the reason, the understanding, and other natural gifts. This we affirm with Calvin, that those supernatural graces, wherewith God had honoured man, were quenched and lost: as the wisdom, 
p 2 Cor. 3 v. 18.  which made us to know God: the righteousness, 
q Eph. 4. v. 24.  which pushed us forward unto a voluntary obedience of his commandments: and holiness 
r Col. 3. v. 10. , which are seals and principal marks of this heavenly likeness. Subscribe to this doctrine, or else we will say to your face, that you are infected with Pelagianisme. The Jesuits 
s Gratensis in assert diffens.  hold, that Adam's sin was small, and not so outrageous as it is made. Let us say 
t Ambr. de Paradiso. August. in Euchir. c. 45. Prosper. lib. de gratia Dei. Tertul. lib. contra. judaos.  better: that our protoplastes have lost their faith: That it was an Heresy, asinne of incredulity, an apostasy; a fault that could not be amended by any other than the Son of God. Like as the Moon after her conjunction with the Sun, is replenished with a divine power, which she imparteth unto all things: so also the soul of this little world being ravished through contemplation, and as it were united with that great intellectual Sun, was inflamed with an heavenly light, and an inestimable power: and if it should be separated from thence, what would remain but darkness and infirmity? As touching Hell, neither Calvin, nor we did ever speak any such thing, neither yet any thing that cometh near unto that which you allege: it is deceit and calumny.— Let us proceed to the rest of your accusations. We rule not only our external actions, but also the affections of our heart. The word of God is the square. Those concupiscences that tickle and sting our souls ought to be bridled, and for this cause we account them as sins, yea, even in the persons of the regenerate: but that they live not, that they reign not, that they are not imputed unto us, through the benefit of faith. This is it which we believe. What have we to do then with the heretic 
u Epiph. haeres. 64 Messalians.  Proclus? What sympathy is there between us and 
Proclus.  the 
x Theod. lib. 4. de haeret. fabulis.  Messalians? You know not what concupiscence meaneth, you know not the effects thereof. And sith we are speaking thereof, do you not falsify the Scripture, whereas of the last commandment of God which forbiddeth concupiscence, you make two, against Saint 
y Rom. 7. v. 7. & 13. v. 9 Pepuzians.  Paul's meaning, who comprehendeth the forbidding of concupiscence, all under one commandment? In the end we avouch, that the 
z August. lib. haeres. ca 27.  Pepuzians admitted women unto the sacred ministry of the Church. Luther is slandered 
a Articulo 13. ex iis quos Leo damnavit.  as if he had followed the footsteps of this false doctrine; To say, that sins are remitted through Repentance, whether the Priest absolve them of the same or not, is this to follow the Pepuzians? To say, that a woman, or a child hath as much power to forgive sins as the Pope hath, is this to attribute the Priesthood unto that sex, which the Heavenly Oracle forbiddeth to teach in the Church? We are better taught then so: and in effect this present discourse shall declare unto you, that you can never be able to free yourselves from Pepuzianisme. The Novatians 
b Theod. lib. 3. de haerec. fabulis Cornelius Papa apud Euseb. li. 6. hist. cap. 33.  acknowledged no other means to reconcile men to God in the Church than Baptism, and taught 
novatians.  that such as were baptised aught to be anointed with the Bishop's Chrism. Acknowledge your brethren here: but let us answer. Novatus admitted not unto repentance those that had fallen after Baptism. Do we teach that? It is true indeed that we deny two things: that penitence is a Sacrament: that the force of Baptism doth not continue unto the end of man's life. S. Hierome 
c Hieronym. in 15. cap. Ezec.  calleth repentance the second table after shipwreck. Let us say, that it is not the cause of the remission of sins (it is the merey of God purchased unto the faithful through their only Saviour jesus Christ) but only the sign of remission, and the remedy whereby those that are baptised do help themselves among those great confusions and disorders arising from their faults. Moreover, who hath fought 
Sabellius.  better than we against Sabellius 
d Epiph. haeres. 57 , who acknowledged but one person in the sacred Trinity? Why then do you match us with that pest? The books written by our men bear record of our Orthodoxal faith: and the punishment that Seruet suffered, declareth the practice thereof. Wherefore if it be sufficient to accuse, who shall be found innocent? Arrius made the Son to be 
Arrius.  meaner than the Father. The Tritheites taught the 
Tritheites.  same. You shall be contented (if it please you) that we produce a simple negative against a bare affirmation: and in like manner, if we send you unto the learned writes of our men. In the mean season we will by order deny that we are in any ways acquainted with the Manicheans 
e Hieronym. in praefat. dialog. contra Pelagia. August. li. de hae res. cap. 49. , contemners of nature, and deniers 
Manicheans.  of free will. We acknowledge a free will in evil things, and remove the same from spiritual graces. Touching sin, we do attribute it to the will of man, to the Devil, and not to God. And if the same Manicheans 
f August. lib. 22. contra Faustum.  have accused the Fathers of the old Testament, to wit, Abraham, jacob, Samson, Sara, Rebecca, and others, as wicked and detestable persons: shall it be said likewise that Calvin hath scourged these fathers with the rod of slander? Those did so, that they might make their memory hateful unto the posterity: he had no other intent, but to declare how frail our life is, and that our infirmity ought to minister occasion unto us, to suspect our natural forces, as in themselves incapable of virtuous actions and heavenly mysteries. The former, to wit, the Manicheans, have followed Cham: the latter sendeth us unto the grace of God, who upholdeth our right hands, that we may not fall into this puddle of sin. Shall we be Donatists ᵍ also? They closed the Church within the bounds of Africa: they 
Donatistes. August. lib. de unit. Eccles. c. 12.  rejected sinners from the liberty and communion of the visible Church: proclaimed open wars against the Catholic Bishops. Calvin and we (say you) do in like manner. You speak only by report or by dreaming. We confess indeed, that the Catholic Church, which consisteth of the elect only, is invisible. The eternal election whereupon God's covenant is grounded, which is the essential form of the Church, and maketh it to be a Church, cannot be made known and manifest, but through the holy Ghost, and through the word of God. The election of the visible elect is invisible. Seeing therefore that to be in the Church, or of the Church, doth not declare the essence of man, but showeth the eternal election, whereunto God's covenant had a relation, and that you believe after this manner; why do you slander us, as if we were partakers with the Donatists? Concerning the limits of the Church, we do not diminish them, they are extended throughout all the climates of the earth: and it is you that enclose them within the walls of Rome. And if we have a criminal action against your Bishops, you must not therefore conclude that we are enemies to those that with the Bishop's sea have the succession of the Apostolic doctrine. Aerius would not pray for the dead: nor 
Aerius.  yet we. Are we heretics therefore? Then let S. Hierome 
h Hieronym. in 65. cap. Isa. Chrysost. 2. serm. de Lazaro. August serm. 66. de temp. Theophil. ad 25. cap. Math. , if your consequence be true, chrysostom, Austin, that most worthy Bishop of Hippona, and Theophilactus be Aerians and heretics: for they affirm all after one manner, that after this life, there is neither time nor place to make satisfaction for our sins in this world: and the same 
i Hom. 7. ad popul. Antioch.  chrysostom saith that those prayers were used as a thanks giving to God, for that he had crowned those that were dead. The same Aerius left fasting in the free power of the faithful: said that the Bishops and Priests differed nothing in dignity. And what harm I beseech you, either in the first (so that it be understood of private fasts) or in the last. Concerning fasts, there is no question: touching the last, Aerius and we agree both with the holy writes, and with the venerable 
k Cyprian. de simply praelat. & cibatur cap. l●q●i tur Dominus 24. quaest. 1. Item ad Corn. Hieronym. in Tit. c. 1 et in epistola ad Euge 11. Episcopum. & citatur can. legimus dist. 93 et Can●euidenter. 1. quaest. 1.  antiquity, which cry out with a loud voice, that all Bishops and Ministers of the word have alike power, in whatsoever place they be, whether in Naples, or in the Indies, or among the Tartarians. If Aerius then have taught but these three points, he is wrongfully accounted among heretics. And Theodoret 
l Theodor. lib. de fabulis judaeorum. jovinian.  freeth him thereof, opposing only one Eustathius his mortal adversary, although Epiphanius and S. Austin be not of the same opinion. jovinian is not forgotten. They would make us to agree with him in five heresies. The first, that man after he hath received Baptism cannot sin, whereunto Calvin hath subscribed, say you, without showing the place where: who writeth that the faith that is once received into the heart of the faithful, cannot make shipwreck. We grant the second; and impugn the first, which concerneth Baptism, and experience furnisheth us with proofs of the contrary, and freeth both Calvin and us from these impostures. The second pretended heresy, imputed to jovinian, is concerning the difference of meats and merits through fasting, which he reproved. And thereupon you raise hue and cry after Calvin. If that which you hold concerning the difference of meats, the fish and flesh days be true: I know not how you shall be able to resist: and what rampart you can set before your Canons 
m Can. si quis carnem dist. 30. Can. delitiae. Can. Quisquis. Can. quod dicit. dist. 41. Can. si quis presbyter dist. 30. : Canons (I say) which vomit forth powder and bullets to bruise all to pieces. Moreover, if jovinian maketh marriage equal with chastity, both in dignity and merit, whiten not your tongues against Calvin in that matter: exclaim against Christ jesus who hath said so, and bear ill will against S. Paul that hath written so. Your Erasmus wished to find in S. Hierome a modesty and greater mildness against his adversaries: this is your desire likewise. It is true that in so far as jovinian withstood the perpetual virginity of Mary the mother of Christ jesus, he deserved a very severe and rigorous punishment, yea even the fire. And upon this blasphemy S. Hierome had very good reason to frame his invectives against him. The like is not taught in our Churches; and it is without all reason that these great lights of our age Bucer and Molineus are blamed. Esay 
n Esa. 7. v. 14.  shall be a warrant for that which we believe, and likewise that which Ezechiel 
* Eze. 44. v. 2.  writes, which the ancient writers all with one accord have expounded of the perpetual virginity of the glorious mother of Christ jesus, shall overthrow those desseings, whereby you labour to make us hateful unto all men. Yea, and we should be very sorry to help ourselves with the authority of S. Basill, who saith 
o Tom. 1. serm. de humana generat. Christi. , that the belief concerning the perpetual virginity of the holy Virgin, after the dispensation of the conception and nativity of the Son of God, cannot profit us any thing to be sought out, and that it is curiosity to take any notice thereof. The last heresy which S. Hierome and you do attribute unto jovinian, is touching the equality of the reward of this life: from which (as you write) Luther goeth not far, seeing he writes 
p Serm. de natalib. Mariae. Et in comment. in 1. Pet.  that Christians are under the same parallel of righteousness in the Kingdom of God with the virgin Mary. We could insist upon jovinians affirmative: for there is but one manner of faith amongst all the faithful, then there is but one manner of reward. But that you may not surprise us, let us say, that concerning holiness and inherent justice, there is some inequality, which notwithstanding is removed, in regard of the holiness and justice of Christ jesus, which being grounded on the eternal election that he hath made of his own, is equally distributed amongst all the faithful and regenerate. Unto faith and the excellent effects thereof, which are the gifts of God, and are crowned by him, we do attribute divers rewards, according to the greater or lesser measure: this maxim nevertheless being 
Vigilantius.  still true, that we are received and avouched by the heavenly Father, through the only one mean of the obedience of Christ jesus his only and well-beloved son. Vigilantius 
q Tamen Vigilantius ab Hieronymo sanctus Presbiter dictus est epist. 13. ad Paulin.  shall have his part here also, and we shall become Vigilantius or Dormitantius (choose which of them pleaseth you best) if we would believe you. If he hath said that the relics of Saints ought not to be worshipped: behold we are on his side: behold S. Austin 
r Lib. 20. the civet. Dei, cap. 10.  is in like manner: we honour, saith he, the memory of the Saints, but we do no service to the dead in their graves. Item: the Martyrs are not Gods, they are named and invoqued by the Priest. Vigilantius hath in like manner condemned the invocation of Saints: Calvin hath done the same: we have imitated him. Shall we all be heretics? Then the holy Ghost shall be so also, who by his Oracle teacheth 
s Eccles. 9 v. 5. Esa. 63. v. 16.  us, that the dead know nothing of our affairs, and that they meddle no ways with them. And put the case that they prayed, will it follow by good Logic that they must therefore be worshipped? Vigilantius reproved singleness of life, and granted marriage unto the Ministers of the Church. O what a great crime? O most damnable fault for that we teach the same. The holy Ghost, according to your speech, knew not what he indicted to the Apostle, when he accounted the forbidding of marriage among the Doctrines of Devils. What farther? Vigilantius found fault with the giving away of their goods, the mother of the Friar's poverty. And what profit redounded hereof? Your men, such as the Capuchins, and others give all that they have, but to their own kindred, and not to Christ jesus: they enter into the Monastery, where they have greater plenty then under their own roof: and S. Francis his bag is at least worth a Cardinal's revenue. What are we farther? Pelagians you answer. Wherefore? 
Pelagians.  Because you deny original sin with them: and thereafter teach that the children of the faithful are holy, and are saved without Baptism. We disaduouch them in so far as they said, that children were without all sin: true indeed, that we attribute holiness unto them, even from their mother's womb, because of God's covenant, wherein they are comprehended: if this be not true, the Apostle 
t 1. Cor. 7. v. 14.  must be a Pelagian. As touching Baptism, condemnation proceedeth not of the want thereof, but of the contempt of that sacrament which was instituted by Christ jesus. And how, say you farther, can you purge yourselves from Pelagianism, seeing that with the author of that sect you make all sins equal, and for the smallest offence that can be committed, you think that life everlasting is lost. Truly the righteousness of the faithful (we answer) doth not decay for every transgression. We confess indeed that all sins are deadly, even the smallest, which the Pelagians would not acknowledge. We will not therefore place all manner of sins in one degree: we are not Stoics: some are more heinous than others. And that inequality set down by Christ jesus 
u Mat. 10. et 11.  in the pains of the reprobate, doth it not proceed of the inequality of the offences? You think it strange, that we call all sins (save that against the holy Ghost) venial, that is to say pardonable. Betake yourselves therefore to the mercy of God, who desireth not the death of a sinner? What farther? A certain great person, and a servant of God in our age, and one whom God endueth daily with more and more graces, thought once that there had been two hypostatical or personal unions in Christ, the one of the soul with the body, the other of the divinity with the humanity. Shall it not be lawful for us to recant, and cancel that which through mistaking we have thought and written amiss, as S. Austin did very commendably? He yielded to the admonitions that were given him, and declared his meaning, in his learned treatise of the hypostatical Union of the two natures in Christ jesus. Shall he therefore be accounted a Nestorian, that established 
Nestorians.  two persons in Christ? And we shall be far less of the Eutichian sect, which admitted but one nature as well as one only person in Christ, although Swenckfeldius, Smidelinus, and others have written so, which we disaduouch. We should never have done: and this Preface would exceed its bounds, if it behoved us by little and little to follow the footsteps of Alphonsus a Castro, of one Prateolus, of Bellarmine, and others of that kind, which have filled up therewith huge and great paltry volumes, and set up trophies of their accusations on this subject. That which we have said shall serve for a proof, that it may be known to the posterity, that with the like facility we are able to refute the other heresies, which we have not set down here, to the end that we might eschew prolixity; (and whereof you accuse us) wherewith we have refuted the former. And this little discourse shall declare how vain your projects are, by seeking to make us worthy to be detested among men, and that our innocence shall be a decree of condemnation against you, in so far as you have showed yourselves false accusers and rebels unto the 
x Constantinus Christianam fidem, Catholicam & sanctissimam hares: appellavit: apud Euseb. Eccles. hist. lib. 10. cap. 5.  truth. Those great vaunts of your huge and large Temples do nothing but make an Echo of this word heretics, your cheeks are altogether swelled therewith. You can say no worse, taking it in that sense, wherein it is commonly spoken. It seems that the Echo of those vast dens of your Temples, taketh pleasure to double and repeat seven times over these injurious words, that they may the better be distilled 
y Nam haereticorum communione leges divinae & humanae pijs interdicunt. 2. joan v. 10. 24. quaest. 1. ci quae dignior c. 13. extrauag. de haereticis.  into the brains of your flocks. And who would not easily obtain the victory, when the enemy doth not appear? Would God that we had liberty to answer you by and by, in the same pulpits, from which you threaten us so much; I believe that within a short time you would become Curates without Parishioners. For we should have just cause to prescribe against you: because of your revolting, for that you are blind leaders, for that you agree not with the holy words of Christ jesus, yea, and because you are 
z This is your part likewise (Sirs) to defend the Arrianisme of Liberius, for which he is excommunicate by S. Hilary: the Monothelisme of Honorius for which he was condemned by the 6. and 7. Counsels: The opinion of the souls sleeping with john 23. The opinion that the souls of men die with their bodies, like those of beasts, and that there is no everlasting life with john 24. condemned for this cause by the Council of Constance, Session. 11.  heretics. You will judge here that I am incivill and injurious, yet can I not term a house otherwise then a house, and every thing by the own name. I love your persons, I hate your heresies and errors, and it is against them, and not against you that I prepare this combat, for the safety both of you and of that poor people whom you have bewitched. This little table shall represent not in small; for it were impossible, but in great, the harmony and agreement which is between your Popery and old heresies. And it were as much as to enter into an Ocean, if we would make a Register of the great heaps of your errors, sith that (the decree of the blessed Trinity being excepted) there is nothing sound throughout the whole body of the Romish Religion. Many with good success have laboured to discover them, though to your great grief: and have manifested that which you would, had been hid for ever, in the thickest of Cimmerian darkness. I bear you no malice, God is my witness, my only intent is that it may be known evidently to which of us two this loathsome epithet (heretic) belongeth. Two things 
* August. lib. de Trinit. in Pro●mio.  do support each other in error, the presuming of the truth before it be known: and the defending of the presumed falsehood, after that the truth hath been manifested unto us. We have accused you, yea, and have vanquished, both of the one and the other, of presumption and obstinacy. Heresy proceedeth not from the Scripture, but from that it is not rightly understood: it is a crime not of the words, but of the sense. You err in both twain: and although it be against your own consciences, yet so it is that you choose rather to be damned then vanquished by the truth. God of his infinite mercy open your eyes, and make you see the beams of his graces in his Church, where being gathered with us, we may worship together, that Pastor and sovereign Bishop of our souls, our Lord jesus Christ, who in the unity of the Father and of the holy Ghost, liveth and reighneth God eternally.  
So be it.   

THE THIRD CONFORMITY.  

CHAP. I. Of God.  
YOu are not ignorant (Sirs) that there is but one maker of all, creator of all. Moses' speaking unto the Israelites, exhorteth them to give ear unto him, and saith that the Lord their God is the only God. The principality of man hath a certain analogy and correspondence with the divine power. All things are delighted in this unity: and in truth S. Hierome 
a Ad Rust. Monach. Manicheans.  bringeth forth some notable examples. Yet notwithstanding the Manicheans have made two infinite beginnings, although it be impossible that any other infinite thing can be together with God, in Thought, Will, Might, Goodness and Essence. If there were two beginnings, the one might destroy that which the other had wrought, both twain should possess each other, and by possessing should also borrow one from the other, as being imperfect. If there be two, which of the two hath made this World? Who hath governed it? If the one ruleth, what doth the other? If the one hath made this world, and the other ruleth it, how hath this ruler entered into the house which is none of his? We will conclude therefore, that there is but one God, but one beginning only. And although the heresy that maintaineth the contrary is not embraced generally of you all, yet Austin Steuchus famous among your Doctors, hath written 
b Insua Cosmopaeia in principio Geneseos.  that the Empyreal heaven is coeternal with God. If it be so, behold two Gods in your Church, as well as among the Manicheans. For that which hath no beginning, is God. The consequence followeth: seeing that the Empyreal heaven is eternal, it is God. You will object unto us that all do not agree with Steuchus. This may be true: but where doth the Pope censure this matter? Where is the scraping out hereof in your Index Expurgatorius? Truly this silence maketh us suspect that in holding your peace, you have all agreed with him therein. And if any of us had spoken and written so, what tempests, what thunderings should we have heard over our heads?   

CHAP. II. Of the body of Christ jesus.  
ANd how have you spared the body of jesus Christ? You have deified 
a Idem sentiebat Valentineanus ut est apnd August. har. 11. & Damasc. de haeres.  the same by making it invisible, altogether spirit, without place, without dimensions, and to be in all places wheresoever any sacrifice is offered after your manner. This is to make the body of Christ with the Eutichians 
b Leo epist. 96.  equal with the divinity: for 
Euticheans.  to be in diverse places at one moment, and to be every where are the marks of divinity: What? Have not Martion and the Manicheans 
c Epiph. l. 1. tom. 2. haeres. 24. Basilides.  taught 
Martion. Manicheans.  that the body of Christ was but counterfeit and fantastical? Basilides followed their footsteps. This is the same that you teach unto your flocks. And that body hid (according to your doctrine 
d Bellarm de Eucharist. lib. 1. c. 2. & lib. 3. c. 6. & omnium Pontificioruus similis est coniuratio. ) under the accidents of bread and wine in the Eucharist, can not stand, but through a fantastical doctrine in an imaginary body. And what manner of body, I beseech you, which is void of all its own qualities, and essential properties? Every true body is in some place, is furnished with its own dimensions, otherways it is not a body. It belongeth unto you therefore to be advised, by what means you may escape and purge yourselves from Marcionisme and Manicheisme. You confess that Christ is in heaven contained within a place, and that he is likewise in the Sacrament of the Eucharist, but without any place: is not this as much as if you had said, that this sacramental body is more glorious, spiritual & heavenly, than the body which is in heaven, and is glorified by the Father? Herein you agree with the Heretics called Helcesceans, who maintained that there was 
Helcesceans.  many Christ's, or at least two; whereof the one 
Theodor defabulis heretic. l. 2.  dwelled in heaven, and the other upon earth. Some of your Doctors conforming themselves to the Abbot Eutiches, have not been ashamed to write, that Christ's body is neither creator nor 
Eutiches.  creature, but something between them both: which your Canonists 
f Nec Deus est, nec homo, sed quiddam est inter etrumque.  hold likewise to be true of the Pope. O monster! If S. Austin were alive, he would answer you that which he hath written 
g In lib. sentent. Prosperi. ; namely, that every substance that is not God, is a creature: and that which is a creature is not God, as being a thing inferior to God. Mahomet 
Mohomet.  in hss Alcoran holdeth, that Christ was never crucified, or (if he was) that it was without cause. Alanus 
h Alanus lib. 2. the Eucharist. c. 8. , following that which the Council of Trent ordained, saith; that the blood of Christ jesus, that was shed before he was crucified in mount Caluarie, is the ratification and foundation of the eternal and new Testament of the Son of God, whose body without all shame, he affirmeth to have been offered up at the Supper before his passion. Dare you confess it? If you hold the affirmative, what need had Christ to shed his blood the next day following? If Christ our Paschall Lamb was offered up in the Supper, it behoved him to have made satisfaction unto his Father, and that our redemption was accomplished there. And what need was there (if it be so) that he should suffer the morrow after. And when you allege 
i joan 20.  those closed gates, whereof mention is made in the Gospel, where you would have two bodily substances to concur together, in one only place, is not this to ground yourselves on the same argument which the Manicheans abused, to the end that they might overthrow 
Manicheans.  the truth of the humane nature that was in Christ? What large and ample matter should S. Hierome 
k In Psalm. 119.  find here to speak and say unto you, Cum dicit Manicheus & similis Manicheorum, Dominus non resurrexit in corporis veritate, &, ut scias non verum fuisse corpus, clausis ingressus est ianuis. Nos quid dicemus? Domine libera animam meam de labijs iniquis, & à lingua dolosa. And if this be true, behold the article of the incarnation abolished, and the truth of the body of Christ jesus overthrown, at least since his resurrection. The ascension shall be nothing but the changing of a visible and limited nature throughout all its dimensions, into an invisible substance, and which is more spiritual and Angelical: and his second coming shall not be to return and come back again realy and substantially, but without any removing from beneath here, having been invisible ever since his resurrection until his returning, to become visible like some juggler. But when will you leave reaving? And the arguments which you draw from posse ad esse, are fitter for the Manicheans and Euticheans, then for those that say that they profess true Christianity. And call to remembrance that which Vigilius wrote against the substantial presence of Christ's body in the Eucharist: Caro Christi quando in terra fuit, non erat in coelo: & nunc quia est in coelo, non est utique in terris. The Nestorians 
Nestorians.  made a separation between the two natures in Christ: you do in like manner, when you will not acknowledge him to be mediator both according to the one and the other nature. The Monothelites 
Monothelites.  gave unto Christ but one will only, which the jesuits have confirmed, by condemning of us that have written the contrary. Alanus hath written, that Christ did never sacrifice after the manner 
l Alan. lib. 2. de Euch. chap. 9  of Aaron. It is as much as if he had said, that he never shed his blood. Truth it is indeed that jesus Christ is a Priest after the order of Melchisedec, a dignity which hath a relation unto his person: but that doth not hinder his sacrifice to be bloody, as were those of Aaron, otherwise we should not as yet be reconciled to God.   

CHAP. III. Of Christ's Soul.  
WE believe that Christ's Soul, being for a certain season separated from the body, was in Paradise, and not in the Lymbus set up and builded by you in the fourth mansion of the infernal Palace. S. Austin 
a August ad Dard. Epist. 57  and Ireneus 
b Iren. lib. 4. aduer. haer.  have in like manner taught the same that we hold and believe in our Church. Notwithstanding Bellarmine gathereth 
c Tom. 1. Conc. 2.  out of Durandus his words, that Christ's soul is yet still in hell. Is not this all one with that which the Christolites said; to wit, that this glorious soul of our 
Christolites.  redeemer remained still in hell.   

CHAP. FOUR How men are saved.  
THe whole Scripture teacheth us, that the being, the life and grace, favour and goodness, which are poured down by God on us, are poured through jesus Christ, as through him in whom the Father from all eternity hath been very well pleased, and whose whole kindred is mentioned both in heaven and earth. And that we being removed far from God, he after an admirable and incomprehensible manner 
a Docebat Manes ante adventum Christi neminem saluatum fuisse: idem fere est, quod Pontificij tenent, neminem in coelos receptum ante ascensionem Christi. vide Epiph. haer. 66. Bellar. de Christo lib. 4. c. 11.  unto the Angels & us, hath abased himself even unto our estate, and hath clothed himself with our flesh, that we might be made one with him, and with God through him, to the end that we might be reconciled and saved, having no other fountain or spring of life but him. This is it which we believe and worship. Unto this doctrine Andradius 
b Andrad. lib. 3. Orth. fid.  and Catharinus 
c Catarinus in comment. 1. Timoth.  who were present at the council of Trent, have opposed themselves, wrighting, that some that are not of the faithful may be saved. What more abominable maxim can any man hold. This blasphemy is as much, as if one should say, that some may obtain eternal life without God, and without being partakers of this fountain that springeth forth unto life everlasting, which is Christ. We are able to prove by the uncontroleable testimony of the holy antiquity, that the Pelagians taught, that the Gentiles might 
Pelagians.  know God, and be saved through Philosophy only. Purge yourselves here (If you can) of Pelagianisme.   

CHAP. V. Of Original Sinne.  
Original Sin hath proceeded from thence, that Adam turned away from God, that he choosed rather to believe the promises of the Devil, than the threatenings of the creator, that he pressed to make himself equal with God, and that he followed his adventure and sought for knowledge without God and his holy word. It is true indeed that Adam and his wife only transgressed the commandment, which was given unto them concerning the forbidden fruit: yet his posterity is not a whit the less involved within that malediction. For as the obedience of Christ is not the less ours through imputation, than Christ's through his own proper action, because we are begotten of his incorruptible seed, regenerate by the holy Ghost: so the disobedience of our Protoplastes being imputed unto us by the means of this natural conception accompanied with iniquity, with good reason are we made fellows and guilty of the same sin Against this Orthodoxal belief, the Pelagians 
Pelagians.  have decreed, that children are free from original sin: and have scraped away not only the thing itself, but also the name thereof, as being contrary to the holy Word. Your Pighius 
a Pighius in lib. Contro. Controu. de peccato origin.  indeed would have the child to be partaker of the punishment of sin, but not of the sin. What wickedness is this? That the Virgin Mary was free thereof. What, is she not the daughter of Adam, and conceived by the means of Matrimonial conjunction? He saith that Christ was conceived of the holy Ghost, not because he was free from original sin, but only that his nativity might be singular beyond all other means. Your Fathers of the council of Trent, having set down nothing concerning the nature of original sin, have fully declared the secret collusion that is between them and Pighius. Whensoever your Doctors make mention of this sin, they know not what the rebellion meaneth which was committed by our first parents, and how that through the corruption of our-nature, which of necessity followed thereon, we have all fallen 
b Rom. 5. v. 12. Rom. 6. v. 23. Eph. 2. v. 1. & 4. v. 8. Col. 2. v. 13.  from life into death, and are so far alienated from the life of God, that there remaineth nothing but death in us, You will have it to be a petit peccadille, as the jesuit Gretensis saith 
c juassert. defence. : the will to contribute but a very little, as Andradius 
d Andr in defen. Conc Trid. : to have been a thing particularly voluntary in Adam, but not universally in the will of his posterity, as Franciscus Maronis 
e Francis. Mar. in lib. sapient. , the illuminate Doctor: in a word, you extenuate the same, as one Occam 
f Occam in lib. 2. sentent.  doth: and are not aware, poor people, that it is an heresy so near to infidelity, a sin entangled with so many other sins, that if God had not given his Son unto us, that through him we might obtain, both the abolishing of our sin and of death, and to be partakers of life; we had perished, it being impossible for us to deliver us of ourselves. The Catabaptists are your fellows in this. And Charon 
g Cham in 2. verit.  who saith that Adam did not lose his faith, how will he agree with the holy antiquity 
h Amb. lib de parad. August. Euch. cap. 45. Prosper de gratia Dei. Tertul aduer. judaeos.  which holdeth the contrary. And that which the jesuit Richeome 
i Richeome lib. 3. cap. 41. pag. 246.  teacheth, that the sacrifice of the Cross taketh away nothing but original sin, and that the altar (otherwise called Mass) the actual sins: is not this an execrable blasphemy? You shall judge thereof. In a word, when you do thus extenuate original sin, is it not to agree with the Manicheans, 
Manicheans.  who said, that God had created the affections in the same corrupted nature that they were of?   

CHAP. VI Of Free will.  
THe Catharians bragged themselves of their merits, and the Pelagians 
a August. haeres. 88  of their free will, 
Catharians. Pelagians.  although the Scripture, the consent of the Fathers, and the most holy counsels do teach us, that the regenerate man cannot fulfil the Law of God, which nevertheless it demandeth and requireth of us, as well because it is just in the self, as for that it was given to the first man while he was yet in the estate of innocence: that the freewill is lost, and that there remaineth nothing in us but a natural inclination to sin. But you dare not deny 
b B●llar. de great. & libert, 6. c. 15.  that the Romish Church hath learned of the Pelagians, that man is endued with this free will, and that he hath power to merit the grace of God by his own means, notwithstanding that Adam enclosed himself, and his posterity through his fall, in a privation of all spiritual benefits. Pelagianisme is your doctrine, the arguments of the Pelagians are yours, and let their axioms be compared with yours, they are two drops of water, or two eggs that resemble one another. The Pelagians said that grace faileth not, hath not failed, nor ever will decay in those that do all that they are able to do. These be the same very words which you cry out so loud in your schools and pulpits, which is as much as if you had said, that man by doing what he may, hath nothing to do with grace, and that he may be saved without the same. Man, saith the Pelagian, through the will of his natural strength may make himself fit for grace: is not this that natural faculty and power, which the council of Trent doth attribute unto man, that of himself he is able to effectuate spiritual actions? The Pelagian goeth on, saying that through free will alone one may abstain from sinning a new, may fulfil the commandments of the Law, and that he may be perfectly just: that if at some times he be called unjust, it is by a comparison made between him and God, and to this sense he applieth the sentences of the Scripture: That our righteousness is like unto a foul cloth: And that none is good, not so much as one. The proud Jesuits, who would make the cross of Christ of no avail, do not believe that man after he hath fallen from the estate of innocence is deprived of the power to fulfil the Law. And what will they answer to S. Austin 
c Retract. lib. 1. cap. 19 . Who is he (saith he) that can perform the Law in all points, but he through whom the commandments of God were made, that is to say Christ. The Church indeed hath called them Heretics that denied free will: but that aught to be understood of that will, wherewith man was adorned by God in his first creation. That which we do avouch and teach in our Churches touching this point, is conform to the Scripture, and to that which the holy Fathers have taught. The 
d Eph. 5.  unregenerate are named darkness: and in another place 
e Col. 2.  are called not only weak and diseased, but dead also. And how will that stand which the council of Trent hath determined touching this strength of man in the motions and actions of heavenly things, with these maxims that follow? The 
f 1. Cor. 2.  natural man receiveth not the things of the Spirit of God. The 
g 1. Cor. 1.  world by wisdom knew not God: we are not sufficient 
h 2. Cor. 3.  of ourselves to think any thing as of ourselves. Where is this free will then which you blaze abroad so much? I shall be brief, and will content myself, to send you back to those other places of Scripture, which I have set down in the margin 
i Math. 11. & 16. joan. 15. Rom. 1. 7. 8. & 11. . And the Prophets bear witness unto us, not only of the defect in well doing, but likewise teach us, that unto those natural forces, which we had in our original justice, have succeeded in our souls, desires and hearts of vicious habits toward evil, and of such like corruptions in our nature: which like unto great floods, and raging streams do carry us down headlong after our filthy desire, not being able of ourselves to relevate us again to do well. It is a hard heart that we have 
k Ezech. 11. Rom. 2. Esa. 48. Hierem. 17. Hierem, 23. , he hath a heart of stone that is unregenerate: he hath a head of Iron, a forehead of brass: a corrupted heart, that cannot change its skin, no more than an Aethiopian. How then can they be able to accomplish the Law of God? how can they through their righteousness obtain and deserve life everlasting? Let the same be said of the regenerate ones, whose salvation dependeth of the pure mercy of God, seeing that everlasting life 
l Rom. 6.  is a gift of God, and cannot be deserved by men. Verily I do confess, that there is some difference between you and the Pelagians, which consisteth, in so much as you join grace with freewill, which was taken away by them, at least you come both so near together, that you hold, that man after his fall may do good through the benefit of his will. jodocus Tiletanus 
m In his book against the confession of Antwerp. Chap. 6.  hath so taught and written. But he and you together, what answer will you return to S. Austin 
n August. de gran. & liber arbit. cap. 17. De corrept. & gra. ca 2. De dogmat. Eccles. cap. 32. Debono persever. De praedestin. sanctor. 7. In Psat. 31. & 70. , that hath written whole treatises of the free and pure mercy of God through jesus Christ: Of justification by Faith: Of the infirmity and final corruption of man's will: Of the filthiness of our works, and the baseness of our merits. Truly he is far from that Pharisaical pride, which maketh you presume so much of yourselves. S. chrysostom 
o Chrysost. hom. 1. in Aduentu.  and S. Hierome 
p Hieronym. in jerem. cap. 13. & Dial. cont. Pelag.  did not hold any such opinion touching this matter that is taught in your schools, And concerning God commandments, to wit, that we are excluded from the power of accomplishing them: we alone believe not so: for we have on our side S. Ambrose, 
q Amb. l. 9 epist. 71. & 73.  Prosper Aquitannus 
r Prosp. Acquit. in scent 44. , S. Bernard 
s Bernard in cant. cantic serm 50. , and an infinite number of the Fathers. If the Pelagians have confessed that to this end, the grace of justification was given, that we might the more easily accomplish through grace, that which we were commanded by the Law: The council 
t Cap. 8. This Council also in the title, where he speaketh against the Pelagians. chap. 110. 111. 112. and those that follow.  of Africa, hath sent forth a curse against them, & you that are fellows with them, as if without grace (but with greater difficulty) we were able to perform the Law; seeing that jesus Christ saith not, Without me you may work with greater difficulty: but very plainly, without me you are able to do nothing. The second Council 
u In the decrees from the first to the eleventh, and from the 20. to the 25.  of Aransike, holden in the time of Leo the first, and of the Emperor Theodosius the younger, overthrew the doctrine of freewill, and of justification by works, and hath determined by the word of God, that all whatsoever is in us and in our power, dependeth of the one, only and free mercy of God. Where then will this nature of man be, which is helped to do well by the grace of creation, and of the doctrine of the Law? We do not gainsay this grace, but we will not make the same equal with nature, as a fellow helper, as you and the Pelagians do: for we must receive all from the liberality and free gift of the holy Ghost, as it were by begging, without any power or natural faculty in us to prepare ourselves for grace. And what will you answer to the Milevitane Council 
x Cap. 4. , which condemneth those that say, that the grace of God through jesus Christ is given for this purpose only, that we may receive help and assistance, or that the true meaning of the commandments may be laid open unto us, that we may know what we ought to follow and what we should avoid? Truly this grace hath not this scope, by the contrary it was given to us to work unto this effect that we might desire and be able to do well. You do attribute as much authority or little less to your Canons 
y Look the Can. Per Baptismum. Can. firmissimè tene. ●aen. placuit ut quicunque; dixerit. de consecr. dist. 4. , as to the holy Euangiles of Christ jesus, we beseech you to peruse them, and you shall find as it were in dust, this free will with the appertenances thereof, and the conclusions of the doctrine of merits and works of supererogation by whole chests and coffers full. To conclude 
* Bellarm. de amiss. great. lib. 1. cap. 4.  then, you hold constantly and will acknowledge a frank and free will to be, not only in the estate of innocence, but likewise in the corrupted estate of sin: through which man is able of himself and his own motion to do well, and if he receive any help, that it is only by the grace of congruity, which is the same thing with that which the Pelagians affirmed.   

CHAP. VII. Of the Commandments of the Law.  
THe Anomians were so called, as being without any Law. They taught many things that were contrary to the Law, and that the obedience which man oweth thereunto, was not necessary. And are you not Anomians? For what is your Popery, but a contreopposition 
Anomians.  to the holy ordinances of God, but an abolishing of the Law? A Law that converteth 
a Psal. 19  the soul: a Law 
b Deut. 17.  that threateneth the transgressor thereof with cursing: a Law 
c Deut. 6.  which we ought to grave in our hearts. And what is the Pope, but that adversary, who exalteth 
d 2. Thes. 2.  himself above all that which is called God, as God? This is 
e Zach. 1.  indeed that shepherd on earth, who will not visit those that be cut off, who shall eat the flesh of the fat, and tear their claws in pieces. We are commanded to love God with our whole heart. Sylvester Prierias holdeth, that this commandment is not of necessity, but of honesty: Which is the very same opinion of Molanus 
f Molan. de Theol. pract. tract. 3. cap. 16. conclus; nu 11. : and this is as much as if they had taught that it were not needful to love God most perfectly, but that it should be sufficient for us to know that he ought to be loved so. Let us reason briefly upon every one of the commandments, and let us see the antithesis which is between them & the Popes. Thou shalt have no other God but me: The Pope is called God, not hyperbolically, but effectually, Dominùs Deus noster Papa. Thou shalt not make unto thee any graven image; chose the Pope commandeth, that all manner of images and representations be affixrd and set up in the Temples and Churches of Christians, that they may be honoured, apparelled, lighted, and that we may bow down ourselves before them in all reverence, as it may be seen in your Canons 
g Can. Perlatum. C. Venerabiles de Consec. dist. 3. , and the Books of your chiefest Doctors. 
h Thorn. Aqu. 3. part. summae, quaest. 25. art. 4.  Thou shalt not take the name of the Lord thy God in vain, saith the Eternal. The Pope 
i The Pope dispenseth with vows & oaths & gives licence to break the oath made either to God, or to the Prince, or to any heretic. Caus. 15. Can. Alius et Can. Nos sanctorum quaest. 6 The Priscillianists (as S. Austin writes lib. de haeres. 8.) gave free liberty to perjury, teaching each another thus; swear, forswear, etc.  absolveth subjects from the oath which they have made to their natural Prince. Honour thy father and thy mother. The Pope dispenseth with his Priests and Friars, yea, and with all those that be on his side. Thou shalt not kill. Our France hath made trial 
k The same very words of Peter Chaestels interrogatory are set down by Mr Arnaud pag. 30. and 31.  in the parricide that was practised on the person of the most Christian King, Henry the third, what dispensation is granted in this case. Thou shalt not commit adultery: but 
l The Canon dilectissimis, cause 12. willeth that not only possessions, but wives also be common. And the Canon Christiano dist. 34. which saith, That a Christian ought to have but one wise, or a concubine instead of a wise.  Hildebrand a Friar of the order of the Clumacenses, called Gregory the seventh forbade marriage: nevertheless it is well known after what manner he behaved himself with Mehant, Countess of Mantua. And who knoweth not that the Pope approveth whoredom, sith he receiveth tribute from the whores of Rome? Robberies, and false witnesses are but children's sport. And touching concupiscence, you are of the opinion that it is not forbidden, and that it is no sin, unless the fact be joined therewith. What shall I say farther? In the Romish Church they take away, change, diminish, and add to the Law what pleaseth those best that have the charge thereof. They have taken away the 
m Deut. 6.  knowledge of the word of God from the people, reserving the same for great Doctors. They have forbidden to read the holy Bible, which is against God's ordinance. Enniche the mother of Timothy shall rise up in judgement and condemn them. They have been so bold as to stretch forth their sacrilegious hands unto the sanctuary of God, that they might pull away from thence the second commandment of the first Table. They have changed their Priests into Sacrificers: the Euangiles into Masses: the preaching into ringing of Bells, singing, lights, and such like trash. They have changed the breaking of the bread in the holy Supper, into hosts altogether round. They have diminished, to wit, the cup, contenting themselves with a part only. They have added, namely, the commandments which they call of the Church. Christ comwaunded us to love our enemies, and pray for them. Yet notwithstanding your Molanus denieth that God hath commanded us to pray chiefly for our enemies, and that we ought to salute them lovingly. You upbraid us with the debates that are among us. We are at one together, praised be God. But make Torrensis 
n Torren. lib. de residentia.  agree with Catherine, to whom he reproacheth that he hath written, that the law of Moses, is not the Law of God: and that the commandments of the Apostle S. Paul, are not the commandments of jesus Christ.   

CHAP. VIII. Of Predestination.  
THis Doctrine of Predestination is of great importance. S. Austin 
a August. lib. de praedest sanctorum. Debono perseverantia. De natura & gratia. De fide et operib.  hath written whole Treatises thereof. Through it we know that without Christ 
b Act. 4. v. 12. Timoth. 2. v. 19 Rom. 8. , there is no salvation. It is a refuge in time of temptation to persuade us more and more of the assurance of our salvation, which we believe to be grounded on the son of God, that we may cast away far from us all manner of desperation. It is a spur to prick us forward to the study of good works, which are the effects of our election. It is a bridle to contain our insolency and bragging within the limits of Christian modesty, that we may not attribute to ourselves that which proceedeth of the grace of 
c 1. Cor. 1.  God. All the holy antiquity doth send us unto the pure & free mercy of God through jesus Christ, unto justification by faith, unto our infirmity and wretchedness of our works. And nevertheless you are not contented with this simplicity, chose you do attribute predestination unto good works that are foreseen, as the Pelagians have done. The common 
Pelagians.  opinion of the greater part of your Schoolmen is bend that way, as 
d Catarrh in comment. sup. epist. ad Rom. cap 8.  Catharin can well reproach unto your Divines his fellows.   

CHAP. IX. Of the Scripture.  
IS it not true that the thief abhorreth nothing so much as the Law, nor the heretic any thing so much as the Scripture? May I not liken you to the 
a Claudius' Espensaeus in epist. ad Tit c. 1. testatur inter Episcopos Pontificios esse, quiscripturarum lectionem tam periculosam iudicent, ut ab ea prae metu caveant, ne sic siant haeretici.  Owls, that cannot endure those glistering beams of God's word? Unto those betelles, that above all things hate the balm of those celestial decrees? You say that it is imperfect 
b Look the 3. verity of Charron. cap. 13 & 4. Bellarm lib. 4. de verbo Dei. cap. 3. Du Perron in the treatise of traditions, where he showeth that the Scripture is not sufficient to bear witness of the truth. , obscure, doubtful, ambiguous, a dead letter that killeth, a matter of debate, and riddles. Your whole refuge is unto homilies, trophonaries, passions, legends, lectures, antiphonas, graduaries, breviaries, fermologues, and Missals. And for the Scriptures, you believe them no more than the fables of Aesop, unless they be authorised by the Pope. Eusebius saith 
c Eusebhistor. lib. 7. cap. 30. Samosatenus.  that the holy ancient Fathers accused (and that with very good reason) Samasatenus, because that by departing from the Canonical books, he had been the author of an heretical Doctrine, in so far as he had not followed the Apostolic Doctrine. And to whom belongeth this censure more then to you? Ought you to speak not only when the holy Scripture is silent; but also when you are flatly condemned thereby? Would to God we had not this right to blame you of that, which S. Austin 
d August. lib. 2. de nuptijs & concup. ca 33.  said in old times unto those that were like you: That you aim at no other thing, but that the whole authority of the holy Scripture may turn to nothing. Bellarmine 
e Bellarm. tem. 1. lib. de verbo Dei non scripto. cap. 4.  hath laboured much for his part, when of purpose he hath made a whole Chapter of the insufficiency of the Scripture, the Scripture, I say, which is the true rule of our understanding, and the solid anchor of our salvation. Tertullian 
f Tertul. de prescript.  in his time fought against your fellows, who denied the Scriptures to be perfect. And likewise the heretics would never grant them to be the true rule of faith, notwithstanding that Ireneus 
g Iren. lib 4. cap. 43. & 44.  did send them back unto this doctrine of the Apostles, which S. chrysostom and Basill in diverse places of their works, have called the exquisite balance, the rule of equity, and the canon of verity. Your Eckius 
h Eckius in Enchir. lo●orum communium. Pighius lib. 1. Ecclestast. Hierarch cap. 2. , your Pighius yield no more authority unto the holy Scripture then that which your Church is pleased to bestow thereon. And in that conference 
i Holden in anno 1557.  of Worms, your men that were present there, did they not say that the Scripture was a nose of wax, and a Lesoian square? And if it were so, as you maintain, that the Church is above the Scripture, it should follow that it were more expedient to find out the head by the testimony of the members, than the members by the testimony of the head. It is to the Shepherd that we address ourselves, that he may bear witness of his flock, and not chose. Turrianus the jesuit hath abased the majesty of the word of God so far as he was able to do: for writing against Sadeel 
k Lib 1. cont. Sadeel pag. 99  he hath not been ashamed to spew out after his babbling manner: Si Scripturam solam fidei regulam in Ecclesia Christus reliquisset, quid aliud quam Delphicum gladium haberemus? O blasphemer! That which strengtheneth the soul, giveth wisdom to simple ones, that which rejoiceth the hearts, that which is power from God, in salvation unto all such as believe, that which is the wisdom of God, ordained before all ages unto our salvation, that which is the covenant of God, shall it be a Delphian sword? You will not 
l Jndex lib. prohib. edit. à Pie 4. reg. 4.  have the common people to read the Scripture, whereunto notwithstanding all manner of people are invited of whatsoever sex or age they be: for fear (you say) that pearls be cast before Swine. For saith the Cardinal 
m Hesius in loc is communibus.  Hosius, this profanation of the Scriptures would make not only Porters, Bakers, Shoemakers and others to become Prophets, but women bakers, shoemakers and such others of that sex to turn Prophets also: Do you not in that follow the footsteps of the Basilidians and Carpocratians, who (as 
n Iren. lib. 1. cap. 23. Epiph. haeres. 24.  Ireneus and 
Basilidians. Carpocratians.  Epiphanius write) hid their Doctrines? We are men, said Basilides, all others are hogs and dogs: cast not therefore pearls before hogs, and things that are holy before dogs. The epithers which you do attribute unto yourselves, to wit, spiritual persons, Church men; do make the way plain for you, that you may approach unto the cabinet of those heretics, that there you may contemplate that which is not permitted to those beggarly seculars and laymen to behold. And if you should permit the reading of the holy Scriptures unto all persons indifferently, you would be afraid that all God's people would turn Prophets: and therein you are very far wide of the wish of Moses 
Iren. lib. 3. cap. 2. . The heretics 
Num. 11. v. ●9.  of Ireneus his time, being reproved by the Scriptures, began to accuse them of darkness and insufficiency, saying that the truth thereof could not be found by those that were ignorant of traditions, that they had received the truth by hearing, and by a cabal from the father to the son; for which cause S. Paul said, we speak wisdom among the perfect. It is the same buckler that you hold up before you to save your traditions with, but it is so weak that the strokes have made the light shine through it. And that du Peron, to the end that he might show his loquence, hath set forth his detestable Book of the insufficiency of the Scripture: a Book spewed out of hell, and whose author can be no other than Satan. And who were able to make an end, if it behoved us to set down the hatred and malice which you have conceived against the Scripture. This example will be a proof, namely, when you hold so manifestly that it is not necessary, and that the Apostles were not commanded to write, but only to preach. Have you not in like manner minced some morsels of the holy Epistles, and Euangiles in the Mass, together with some currant prayer, to the end that you might the more easily purchase authority and favour unto your Pompilian idolatries? This is the same very practice of Sergius, Mahomet's Doctor, who hath infected the holy 
Sergius.  Law with a gallemafrey of fables and heresies, that he hath placed in the Koran. Montanus confessed indeed that he embraced all manner of 
Montanus.  Scripture, but he invented moreover, that the Paraclet was come to finish that which was only begun, as Epiphanius 
p Epip. haeres. 48.  writeth. So likewise you hold the canon of the Scripture to be imperfect, & do remit the perfecting thereof to your Paraclet of Rome.   

CHAP. X. Of Traditions.  
MAking mention of Traditions we will begin at the Council of Trent, whereof behold here a solemn 
a Session. 4. c. 1. Pari fide & pietatis affectu.  decree: The Council of Trent receiveth and honoureth with the like affection and reverence of piety, all the Books of the old and new Testament (seeing that one only God is the author of both the one and the other) and the Traditions themselves, which belong unto faith as well as unto discipline, as being indicted, either by the mouth of Christ, or by the holy Ghost, and have been preserved by a continual succession in the Catholic Church. This decree hath made me wonder as it were, because of the disposition thereof which is turned upside down. It is known how that traditions are the very props of your Religion, and the hinge, whereupon all the inventions that are among you do move. As touching the holy books which the Council confoundeth, not putting difference between the Apocryphal and the Canonical, they are nothing, according to your judgement, but light armed Harquebusers and lances on horseback, to guard and defend only those great armies of Traditions. This was the ordinary buckler of those ancient heretics, Valentin, 
Valentin. Ebion. Apelles. Martion.  Ebion, Apelles, Martion, and such others, who did boast themselves, that they had received many doctrines and traditions from the Scripture. And thereupon (as 
b Iren. cont. Valent. cap. 1.  Ireneus and 
c Tertul. de praescrip. haeret.  Tertullian write) they confessed after a general manner, that in jesus Christ consisted all treasures of wisdom and knowledge, and that on him was grounded all perfection of doctrine; but to the end that they might colour or plaster their dreams, and add more weight and beauty to their inventions, they maintained with a brazen face, that the Apostles, in so far as they were men, were ignorant of divers mysteries that were necessary for man's salvation: or else that of purpose, they had concealed and kept back certain points, the knowledge whereof they reserved for the more perfect sort of their posterity, not willing as yet to reveal them to the world, as being unworthy of the knowledge of so goodly traditions, and that they were those that they taught. Eusebius 
d Euseb. hist. lib. 5. cap 28. Artemon.  writes, that Artemon the heretic bragged that his doctrine was gathered out of the Apostolic traditions. Clement Alexandrin 
e Clem. Alexand. Strom. lib. 7. Basilides. Valentin.  saith, that Basilides gloried in this that one Glaucus was his teacher, who had been S. Peter's interpreter: that Valentin did boast in like manner that he had been S. Paul's auditor, and that the Marcionists bragged that they were the Disciples 
Marcionists.  of those which had heard and conversed with the Apostle S. Mathias, whose doctrine they allowed, taught, and observed: as the like also is said among you, concerning your traditions: notwithstanding that you can neither find out the cause, nor origine thereof; and that not without reason, seeing they are not grounded on the Scripture. And how should they be so, seeing that for the most part they were invented more than a thousand years after the death of the Apostles, such as monastical rules and others of that sort are. Truly you cannot deny, either that they have been unknown, or else have been kept back for the knowledge of the posterity, to wit, of you my Masters the Prelates, that have the keys to draw whole bags full of them out of your Counsels either general or provincial, and out of the determinations of your Sorbonists or Jesuits. Let us see farther what is the chief foundation of your traditions, the most beautiful plants and roses of the garden of the Romish Church. Behold it is here, That the Apostles knew not all things: or if they have known all things, and none of them hath preached otherwise then the rest did, that they have not taught all things to all persons. Is not this to accuse those great Stewards of the Church, of ignorance, of cowardliness, and that they have not dealt uprightly in their calling? That they have not been faithful observers of the Covenant or new Testament, whereof the preaching was committed unto them? The Ambassador hath no power to dispense with his Masters will. It is the duty of a servant to discharge things faithfully in their fullness; and as he hath been commanded to do. In the making of our contracts or testaments, we would not suffer the notary and witnesses to keep back a part thereof, and not to bear full testimony of our will, unless they would incur the danger of punishment: and can that be tolerated in a matter of so great moment, to wit, in the Testament which the son of God hath ratified by his death? The Apostles having declared faithfully the whole will of their master, and having discharged their business very well, it were sacrilege and an intolerable blasphemy to accuse them, either because they knew not, or were not able, or would not bear witness of the kingdom of God, as they were enjoined to do. I could here insert that ample discourse which Tertullian maketh in answering to the arguments of the heretics, as also what infallible prescription he useth 
f Tert. de prescript. haeret. pag. 95. ex aedit. Froben. 1522.  against them: but to be brief, I will send you back to that which himself hath written, and hath spoken to you as well as to the heretics of his time. Ireneus 
g Lib. cont. haeres. Valent. in praefat. & in princip. lib. 1.  that was a disciple of the disciples of the Apostles, writing in express terms of the true justifying faith, which the Church received from the Apostles, and hath delivered from hand to hand unto their children, is no other thing then the Gospel that we have received from the Apostles themselves, for as much as they first preached the same with their mouth, and thereafter penned it, to the end that it might be the foundation, the pillar and prop of our 
h Notwithstanding the Pope will have his Decretal Epistles placed among the Canonical books, and to be equal with the holy Scripture. dist. 19 can. In Canonicis.  faith. Then without the Gospel we cannot imagine any doctrine of salvation, what name or title so ever it have. For Christ and the Apostles have left unto us by writ, all whatsoever is necessary unto true piety, and honest conversation. Why then do you allege unto us the insufficiency of the written word? Truly it must needs be that those famous men 
i Hieronym in praesat in lib. Salome.  Hierome, 
k Cypr. in symb. pag. 377.  Cyprian, and the Fathers, that were assembled in the Council of 
l Concil. Laodic. cap. 59  Laodicea, had a beam in their eye, when they could not perceive that, which you say is more clear to you then the Sun is in the noonday, to wit, that the holy and canonical Books were not sufficient to prove matters concerning faith and charity, and that we must have recourse unto traditions, and the unwritten word. And for this cause, when we go about to convict you by the proofs of the Scripture, that we may declare what harmony and agreement is between you and the Marcionists, the Valentinians, the Ebioneans, the Apellians; by imitating of them you cover yourselves with this buchler; to wit, that the Scripture is obscure, and that the truth cannot be fully collected from thence, unless we help ourselves with the unwritten traditions, which the Apostles delivered from their own mouth without Scripture? And what manner of things are they which they would have us to embrace under this pretence? The forbidding of certain meats on certain days; the forbidding of a certain order of persons to marry; Lent, chastity, and such like things, that belong not to faith, but to a simple custom, which is diverse in diverse places, according to the humour of such as bear rule in the Church. These are the things of so great weight (as you will have them to be) which Bellarmine saith, that the Apostles did not preach to the common people, to whom they ministered simply that which was necessary and profitable unto them; but concerning other things, to wit, those weighty matters before mentioned, they taught them apart and in private, unto those that were of greatest understanding, that thereafter they might deliver them from hand to hand unto those that should be found most capable of them. Are not these goodly reasons? Reasons that are so pertinent, that it hath seemed expedient unto you to make up huge Tomes thereof, that have been published, whereunto notwithstanding our writers have not failed to answer, reasons I say, that are so unreasonable, that you cannot deny, that by the means thereof you collude and agree with the ancient heretics. The chief argument of those of Ireneus 
m Iren. cont. Valent. l. 3. c. 12.  and Tertullia's 
n Tert. de prescript.  time, & which was ordinary in their mouths, was grounded on that which our Saviour saith 
o joan. 16.  to his Apostles, That he had yet many things to say unto them, but that they could not bear them. Of this did S. Austin complain in his time, and chiefly in two places of his works. In the first he useth these 
p August. in Joan. tract. 97.  terms: All the madder sort of heretics, who will be called Christians, do labour to shadow the boldness of their inventions, which the understanding of man doth even abhor, by taking hold of these words of the Gospel, where the Lord saith, I have yet many things to say unto you, but you cannot bear them now. In the second he writeth 
q August. in joa. tract 96.  thus; And sith our Lord hath made no mention of them, which of us will say, they are such or such like things? Or if he were so bold as to say so, how could he be able to prove it? For who will be so foolish, or so rash, when he hath said all that he listeth to whom pleaseth him best (although it be true) as to affirm without any divine proof, that he hath spoken those things which our Lord would not reveal at that time? And if S. Austin hath written after this manner against the heretics of his time: If Ireneus and Tertullian could not endure the Gnostics and others to abuse the same: why may not 
Gnostics.  we do after the same manner with you, to the end that we may exclude all the fancies of men? We will add further to that which is said before, how that the ancient heretics did abuse, even as you do, that which the Apostle saith 
r 1. Cor. 2. v. 6. , And we speak wisdom among them that are perfect. This was the ordinary defence and argument of the Carpocratians, 
Carpocratians  witness Ireneus 
s Iren. lib. 2. c. 2. & 3.  Bishop of Lion, although that in this passage he doth not place those that were perfect as opposites unto idiots. This is it which S. Athanase 
t Athan orat. 2. cont. Arrian.  remarketh against the Arians, concerning those brags of Arrius who blinded the eyes of his followers with these goodly titles in show, Electis Dei secundum fidem: peritis Dei: ita didici ego. Montanus 
u August. haeres. 26.  joined with the old and 
Montanus.  new Testament certain other observations of his pretended paraclete: is not this the very same that was said of that holy Ghost, that was carried by post from Rome to Trent in a cloak-bag?   

CHAP. XI. Of the Church.  
THe Donatists tied the Church to a certain 
Donatists.  place: as for you, you tie it to Rome, and to a counterfeit succession of persons, & say that the general assembly is composed only of such as follow the Romish Church, as mother and Mistress of all the Churches, and do acknowledge the Pope to be successor to Peter the Prince of the Apostles, and vicar of Christ jesus. Harken unto S. Hierome 
a Hieron. in Psal. 133. : The Church doth not consist in walls, but in the sowndnesse of doctrines. Wheresover true faith is, there is the Church also. And they do Christ jesus great wrong to tie him to the Temple of Rome, he that departed from his temple that was builded in jerusalem, because of the wickedness that was committed among the Sacrificers. Whosoever therefore would know which is the true Church of Christ, saith Chrisostom 
b Chrysost. hom. 49. in Math. , let him find out the same by the Scriptures. And S. Austin 
c August. lib. de past. cap. 4 , We have found Christ in the Scriptures: we must find the Church there also.   

CHAP. XII. Of Baptism.  
WHo hath taught you that Baptism taketh away only the sins that are past, and secureth us only from the first shipwreck, but the Marcionists, the Messalians and Euchites, as Epiphanius writes. 
Marcionists. Messalians. Euchites. Epiph. haeres. 22. 60. & 8.  You do attribute with them the virtue of Baptism unto sins that are past: and to the Sacrament which you term Penitence, the washing and purging of other offences, in case we should fall again therein, through weakness which is in stead of a table, to save us from this shipwreck. The Messalians taught that man was not made perfect through Baptism. The Jesuits hold, that this is no sure pledge unto us that our sins are forgiven us. This moved Martion to reiterate the same to his followers. And although Baptism be not renewed in the Romish Church, yet so it is that she useth the Chrism in her pretended Sacrament of confirmation, to make those that are anointed, become more skilful in spiritual combats: that they may become wholly and perfectly Christians, Qui nunquam erit Christianus, saith the Canon 
b Vide de Consecrat. distinct. 5. Can. Omnes fideles Can. Spiritus Sanctus. , nisi qui confirmatione Episcopali fuerit chrismatus. Would you hear any thing more horrible than this, and namely when confirmation is preferred to Baptism, the institution of men to Christ's? Theodoret 
c Theodor lib. de fab. haeret.  writes, that the Messalians were the authors of crosses and exorcisms: for (said they) the child at his birth is accompanied with his Daemon, who cannot be chased away but through conjuration? And what? Know you not very well; that it is forbidden by the Law of God 
d Leu. 19 & 10. Deut. 8. , to use charms, conjurations, and exorcisms 
e De Conse. dist. 4 Can. Sieve, Can. Sal. Can. dehine. Vid Raban. Man. de instit. cleric. l. cap. 27. & 28. Conc. Brachat. c. 1. Concil. Agath. cap. 13.  of any creatures, whereby any virtue or dignity above the course of nature is attributed unto dumb things? We are not ignorant that this manner of conjuring was practised in the Church, in S. Cyprian and S. Augustine's time: let us rest notwithstanding on that which Christ jesus and the Apostles have done, and not on the Fathers, when they are destitute of God's word. And what need have children to be exorcised, seeing they are members of Gods everlasting covenant? You have a certain conjured oil 
f De Conse. dist. 4 Can. Symbolum. Can. Prima. Iuo. l. 1. de Baptis. Vide Demetrian ut su. De Conse. dist. 4. Can. Deinde. can. Venisti. Can. Postquam. Can. emersesti. Marcus. Marcosius. Valentinus. , ordained of purpose for baptising of little children. And of whom have you learned this manner of doing, but of the Heretics Marcus, Marcosius and Valentine, as Epiphanius witnesseth 
g Epiph. l. 2. tom. 3. haeres. 34. Ireu l. 1. c. 18. Marcionists. Quintilians. Cataphrigians. Montanists. Pepuzians. Priscillians. Artotirites. ? And to the end that corruption and abuses might take the greater increase, it hath been permitted unto women to baptise, according to the error of the Marciomists, Quintillians, Cataphrygians, Montanists, Pepuzians, Priscillians, and Artotyrites 
h Vide Epiph. l. 1. tom. 3. haer. 42. & tun. 1. l. 2. haeres 49. August. haeres. 27 : although the ministration of Baptism belong unto a part of the preaching of the Gospel, and that all things ought to be done with comeliness and good order in the Church. Was it ever permitted by the Law of God unto women 
i De consecr. dist. 4 can mulier. Durand. rat. l 6. Rubr. de Baptis.  to minister the Sacraments, or Sacrifices that were ordained in the first Church of the Israelites? Is there any sign how little soever it be of any permission in the new Testament of Christ jesus, by which this female sex is licenced to do so? It is written in the history of Moses 
k Exod. 4. , that his wife Sephora being moved with a womanly fury took a sharp knife or stone, and cut away the foreskin of her son, but that was done without any commandment, and through a rash usurpation of that which belonged no ways unto her. And S. Austin 
l August. l. 2. c. 13 cont. epist. Parmen  hath expressly forbidden women to do the same, following the council of Carthage 
m Conc. Carthag. cap. 100 , where he had been present, which did the very same, You cannot deny therefore that you insitate those Heretics, and most of all the Pepuzians, who permitted the Priesthood unto women, seeing that through a supposed necessity you agree that a part of the Ministry should be discharged by them. You have gone on further: for this express manner of Baptism that was appointed by Christ jesus, in the name of the three persons of the most blessed Trinity, is changed: and you have taught that Baptism is lawfully minished although it were used after this form 
n In the book named Manip. sacerd. part. 1. pag 20.  Baptiso te in nomine Patris & filij. & Spiritus Sancti, & Beatae virginis Mariae. The Marcosians in the administration of Baptism, used some Hebrew and strange words, that the hearers might be astonished thereat (as Ireneus 
o Iren. l. 1. cap. 8.  writes) and namely this Syrian word Etphethah. You do worse: for not only in the administration of Baptism, but in your whole service you speak strange languages, and mingle the same with certain words, that amongst a thousand Priests, there is not one that can pronounce them well, let be to understand them. This spittle, this salive, and holy water 
p Sic Ebionitae aqua lustrali se purificabant. August. haer 9 Epiph. hares. 30.  are of their inventions, and of your imitations.   

CHAP. XIII. Of the Lord's Supper.  
AS the holy Apostles received it from our Lord, so have they delivered the same unto us, and so will we keep it. We will not enter in discourse touching that which may be said and written of the Eucharists, our intention is only to declare unto you, that you have borrowed from the Heretics, or the Heretics from you, many things that belong not to the institution of this Sacrament. joh. Scotus 
a In 4. Sentent.  saith, that the Priest having an intention to consecrate, saying the five words, upon all the bread that is in the market, and upon all the wine that is in the cellar, immediately thereafter, all the bread and wine is changed into the natural body and blood of Christ jesus. I know none of the Heretics that believed this transubstantiation of the bread: touching the wine, the Marcites (as Epiphanius 
b Epiph. hares. 34  reporteth) did 
Marcites.  assure themselves, that the grace of God poured the blood of Christ into their cup: and Marcus their schoolmaster made them believe that he changed the wine of the Eucharist into blood. You would make the whole world believe, that there is a transubstantiation of wine into blood made in the Chalice, and that you may the more easily deceive men, and blind the eyes of the simpler sort, you bring with you sometimes certain false miracles and illusions. And from these goodly traditions, some wretched creatures have taken occasion, to invent this mingling of blood that is drawn from young children, that they may burn the same with the bread of the Lords holy Supper, as the Cataphrygians, who (as we read in S. Austin 
c August. l. cont. hares. c. 26. & 64 ) did invent a manner of transubstantiation of wine into blood realy & corporaly. It cannot be unknown to you, that the decree of transubstantiation was established by two Counsels holden at Rome: the one 
d An. 1060.  under Nicolas the second against Berengarius 
e Ego Berengarius dist. 2. de Consecr. Vide glos. in v. Dentibus. , and the other 
f An. 1070.  under Gregory the seventh: being both provincial, and not general. The most ancient of them being a thousand years after the Apostles. You would cover the newness of this doctrine with antiquity, which nevertheless can be but imaginary. We yield to you antiquity, but such a one as is taken from the Marcites, and Cataphrygians. The use of leavened or unleavened bread in the Sacrament was holden a great while to be indifferent in the Church 
g Euseb. lib. 3. ea. 27. & l. 6. c. 14. . Wherefore then hath Alexander the first of this name, restored the jewish ceremony concerning unleavened bread, as if the Sacrament were to be celebrated after the manner of the jews? Is not this to follow the doctrine of the Ebionians, who taught that the ceremonial Law 
Ebionians.  of Moses was necessary unto salvation? Is not this (I say) to imitate the same that one Symmachus an 
Symmachus.  Heretic of Palestina had taught before? The gloss 
h Extrau. de celeb. Miss. ca literas in gloss.  of the decretal of Honorius the third, upon the word (fermentato) saith that it is not lawful to use leavened bread, because it is written, Not with old leaven, but with the unleavened bread of sincerity and truth. And in your gloss 
i Consec. dist. 2. Can in sacrament. & ibigloss.  which you have approved and authorised, after the rules whereof the Romish Church liveth and believeth, we find that pepper being added to the Sacrament, marreth not the transubstantiation of the wheat, but chose that leaven marreth the same. And in this how differ you from the Heretic Sabacius 
Sabatius.  
k Hist. tripart. l. 9 c. 37. & lib. 11. cap. 5.  who used unleavened bread only and no other? Nicephorus 
l Niceph. lib. 18. cap. 53.  speaking of the Heresies of the Armenians that were followers of the Theopaschites saith thus: The same in the Eucharist use unleavened bread, and not that which is leavened. And 
Armenians.  in the chapter following; The ancient Law givers (saith he) do wrongfully boast themselves that the famous Gregory Bishop of Armenia did leave unto them those ceremonies by tradition: chiefly, the oblation of unleavened bread, and the cup without water: because that in like manner in that mystical supper of our Lords, the sacrifice was without leaven, and the wine pure: which things notwithstanding the Catholic Church doth not allow in any ways. Concerning us, we do not impugn the mixtion of the Chalice, but only the condemning of such as do not mingle it. For we have always acknowledged that the most ancient Fathers used wine mingled with water in the Sacrament: and we read not that the Churches of Armenia were ever excommunicated for that, to wit, for using of pure wine. Behold what he hath said here: Furthermore like as the Messalians dipped the 
Messalians.  bread in the wine: so also in the breaking of your Eucharist, which is done after that the Agnus Dei is sung, you mingle the third part thereof with the supposed blood of your Chalice. The council 
m Sess. 13.  of Constance hath taken away the cup from the communion which you term Laical. The Manicheans 
Manicheans.  also used but one sort in the celebration of their Eucharist, as Leo 
n Leo. serm. 4. the Quadrag.  and Gelasius Bishops of Rome do witness, and of this last Gratian, maketh mention in his rhapsodies 
o In 3. part de consecr. dist. 2. ca relatum, & ca comperimus.  The same Manicheans 
p Vide August. epist. 19 & contra Faustum. lib. 42. cap. 29.  maintained, that all things which appeared outwardly in Christ, were but mere accidents. May it not be that you have learned from those, that the form, figure, colour and weight of the bread remain still in the Sacrament without their own substance? There remaineth nothing fit to finish your picture, but to mingle cheese with bread, as the Artotirites did   

CHAP. XIV. Of Purgatory.  
PVrgatorie springeth from the heresy of the Catharians, against whom Epiphanius hath 
Catharians.  learnedly written. And although Purgatory 
Epiph. tom. 1. l. 2. In eadem haeresi fuit Manes. Vide August cont. Fanst. lib. 20. cap. 21.  be the chief patrimony of the Romish Clergy, and the only foundation of Masses, yet it is unknown to the Church that was under the Law, to the Church that is under Grace, being without all warrant, without any likelihood, how little so ever it be.   

CHAP. XV. Of Miracles.  
THe Donatists would have proved their errors 
Donatists.  by Miracles: which appeareth in Saint Augustine's writes. justin Martyr and Athenagoras say that those be Heretics, that work Miracles in their Churches, and that to do Miracles, is 
Chrysost in Mat. cap. 24. hom. 49.  no sign and demonstration of God's true service. S. chrysostom saith: There can be no other proof of Christianity then the holy Scriptures, the signs are now abolished, and will rather be found among false Christians.   

CHAP. XVI. Of Praying to Saints.  
We do honour and worship the Saints, but it is in imitation. This is S. Augustine's 
a August de vera relig. cap. ult. Item cont. Faust. Manich. lib. 20. cap. 21. Vult sanctos honorari cultu dilectionis & societatis: caritate & non seruitute, de vera relig. cap. ult.  maxim, honour andi sunt propter imitationem. We do not call upon them, nor pray to them that they may become intercessors and advocates for us at God's hands, we retain and follow only their good life and doctrine, by holding and reputing them blessed in heaven. We know that worship belongeth to God only, all manner of creatures being excluded. We will not produce your arguments here, neither yet our defences, we should never have done: I will ask you this only, how can you with an upright conscience deny the harmony that you have with the Melchisedechians, and Sethians 
Melchisedechians Sethians.  who worshipped the Saints as you do? And where can you show that this invocation hath been taught in the Primitive Church, or yet many ages after? Verily in the Primitive Church, all gifts were thought to proceed from jesus Christ alone, no mention was made either of Saints or Angels, chose it was the doctrine of Heretics, of the Basilidians, and of the Ophites, who 
Basilidians. Ophites.  called on the Angels in their operations, as if the earth had been divided among them, and assigned unto them certain names, and sought to appaise them by certain composed forms, namely this (as 
b Iren l. 1. c. 23.  Ireneus writeth) O tu Angelo, ab, a, te, or, opere tuo. Who had in like manner their pretended Saints, judas, Cain, Esau and such others, unto whom nevertheless Ireneus doth not oppose either Abel, or S. Peter, or Abraham and the like, but only our Lord jesus Christ, who alone is received in his Church. We cannot find therefore any footsteps of this invocation in the venerable antiquity, or if you have remarked any such, our writers have refuted them, and have razed the foundation thereof. For the Fathers have maintained, that to call upon God, we must no ways have recourse unto dead men, neither yet admit any creatures (how worthy soever they be) to be mediators and intercessors, but Christ jesus alone. Which is made manifest by S. Ambrose 
c Amb. lib. de Isaac & beata vita. : jesus Christ (saith he) is our mouth, by which we speak to the Father, our eye, by which we behold the Father: our right hand, by which we offer up ourselves to God: without whose intercession there is no access to God, either for us, or for any of the Saints. S. chrysostom 
d Chrysost. hom. 2. the Cananta.  Tell me woman, why hast thou been so bold as to address thyself to Christ jesus, thou that art a sinner, and a lewd person? I know well what I do said she. Behold the prudence of this woman. She prayeth not to james: She addresseth not herself to Peter: She hath no regard of the whole company of the Apostles: She hath sought for no Mediator, but in stead of all these, she hath made repentance her companion, and thus hath taken her journey to the sovereign fountain. For (saith she) for that cause 
e Vide Chrysost. hom. de promote. Euangel. Item hom. 4. de penitent. Item hom. 43, in Gen.  hath he descended, for that he hath taken flesh on him, for that he hath become man, to the end that I also might be bold to speak to him. S. Austin 
f August. contr. Parm. l. 2. c. 8.  saith: The Christians in their prayers do recommend themselves each to another. But he that prayeth for all no body praying for him, is the true and only Mediator. And a little after 
g Vide cundem August. lib. 10. confess c. 42. Item lib. 4. ad Bonif. cap. 4. Item lib. de moribus Ecclesiae c. 34 Item. epist. 44. ad Maximum.  If S. Paul were intercessor, the other Apostles should be so likewise, and by this means, there should be many intercessors. Which could not agree with that which is said, That there is one Mediator between God and man. And 
h August. in joan tract. 84.  upon S. john, he addeth, that it is not lawful to worship any Saints, neither yet to consecrate Altars and Chapels unto them. Cyrillus 
i Cyril. lib. 16. in joan. & 7. , If we would have the Father to grant our requests, we must pray in the name of the Saviour. What shall we say farther? Clement Alexandrin, justin Martyr, Tertullian, Ireneus and the most ancient speak nothing thereof. And if you will not believe me, at least you will believe Leo 
k Leo epistola. 82 ad Palestinos. , that was Bishop of Rome, who plainly affirmeth, that neither the death, nor the merits of Saints, are able to help us a whit to obtain remission of our sins, but only the merits of jesus Christ. And those passages of the ancient Fathers being so clear and manifest, are withal grounded upon the testimonies of the Scripture 
l joan. 14. v. 6. 1. Timoth. 2. v. 5. 1. joan. 2. v. 1. Epiph. tom. 3. l. 3. haeres. 59 . Epiphanius reproveth the invocation of Saints and Angels as a vild heresy, and an abuse of Satan and of the old Dragon, and saith, that in no ways we must perfume their images with sweet incense. The Milevitane and African Counsels 
m Look the first tome of the Counsels, page 482. or thereby.  have taught the same, and have wholly overthrown that which you hold concerning their merits and works of supererogation. We have already spoken of those that called on the Angels, whom S. Austin 
n August. lib. de haer. ad quod vult Deum. baer. 93. Angeliques.  for this cause called Angeliques 
o I sid. Orig. lib. 8. cap. 5. , a title that belongeth unto you as well as unto them. For who knoweth not after what manner you worship and serve them? You ought to call to mind that which that holy Father writeth 
p August. lib. de vera relig. c. 55. Cainitae, Angelos affectuum moderatores statuebant. Nicet. lib. cap. 11.  
p August. lib. 1. cont. Maximum. Arrian. Episcopum . We honour the Angels by charity, and not by service: and we build no temples unto them: for they will receive no such honour at our hands. We will add moreover to the premises another goodly sentence of this same Doctor q, but that we may be brief, we will send the Reader to the place that is cited in the Margin. S. Hierome 
r Hieronym. ad Riparium.  saith, that we ought neither to worship Relics, nor Angels, nor any creature: Which was the same that S. Athanase 
s Athan. serm. 3. cont. Arrian. Iren. lib. 2 c. 58. Ethnophrones.  had written before: and S. Ireneus yet before him. The Ethnophrones did celebrate birth days, like as you do the nativity of your Saints, and the days of their death, and from these your greater and smaller feasts have taken their beginning, which we acknowledge to be the marks of Antichrist only, such as be condemned by S. Paul 
t Col. 2. v. 16. , and by the Decree 
u De consecr. dist. 3. Can. pervenit.  itself under the particularity of Saturday, thought by some persons to be a vacation day. And the same Heretics (as Bodin 
x In his Demonomanie.  reporteth) had their enchantments, as in old times you had the book of exorcisms upon the canonisation of Saints.   

CHAP. XVII. Of the Virgin Mary.  
THese are your ordinary reproaches, that we contemn the Virgin 
a Sic occinitur in Ecelesia Romana: Midiatrix hominum: Tuspes certa miserirun. Ve●e matter orphanorum: Tu levamen oppress rum: Medicamen infirmorum Omnibuses omnia: Nostra expias scelera.  Marie, notwithstanding that we have often protested that we will not diminishany thing that belongeth to the rights and prerogatives of this holy Virgin. We acknowledge her to be the mother of God, the instrument of the reparation of mankind, a Virgin both before and after her delivery, and we defend her with the holy Fathers against Heluidius and his associates. It is not against her that we labour, but against your Doctors, which utter most horrible blasphemies against this Virgin. Gabriel Biel 
b Gabr. Biel. lect. 80.  hath been bold to write thus; The heavenly Father hath given the half of his kingdom unto the most blessed Virgin Mary, Queen of the heavens, which was figured in Esther, unto whom Assuerus promised the one half of his Kingdom. And for as much as the heavenly Father holdeth justice and mercy to be the riches of his kingdom, he hath reserved justice for himself, and hath resigned over mercy to the Virgin 
c Look the Psalter of the Virgin Marie, printed at Paris by Nicolas du Fossé, in S. james street, at the sign of the golden Vessel, in Anno. 1600. 1601. & reprinted in An. 1602 with approbation of the Sorbone, and the privilege of the Court.  Marie. Can we imagine any thing more abominable than this? In your Confiteor, like as in the form of your excommunication, there is nothing performed without the consent and approbation of the Virgin, and without her the Lord may not use his mercy and justice in the Church. You have composed a Psalter for her, that cannot be red without horror: for all that David hath spoken of God, is changed and attributed unto her: and the names (Lord, and Eternal) are changed into that of (Lady.) The songs of the Prophets, of Simeon, and those that are attributed to S. Athanase, and to S. Ambrose, have felt the same Metamorphôsis. It is your ordinary prating to call her Queen of heaven 
d Breviar. Rom. in hymn. ad B. Virg. Vide D. Antonin. hist. part. 3. tit. 23 Theodoricum Appian. vitae S. Dominici lib. 2. Surium de probatis sanctorum historijs tom. 4. August. 5. Martyr. Rom. Oct. 7. In canticis, Salue Regina etc. Et Regina coeli etc. , Lady of the Angels, Mistress of the world, the gate of heaven, the star of the sea, the fountain of mercy, the fountain of grace and pardon, our life, and salvation unto all those that put their confidence in her. And Bernardin 
e In Marial.  de bustis; We must appeal (saith he) from the Court of God's justice unto the court of his mother's mercy. And notwithstanding you ought to have learned of S. Bernard, 
f Bernard. Epist. 174. Chrysost. hom. 45. in Mat. & 20. in joan. pronunciavit virginem Mariam peccasse.  that she taketh no pleasure in these false honours: That her chief honour is to be saved through the blood of her Son. Nevertheless you prepare temples for her, garlands, banquets, sweet cakes, sacrifices, and a thousand other toys, as if she required such flattery and adoration. You have ordained some of the principal feasts for her: & have converted this feast that was ordained by justinian, & was dedicated unto the memory of the receiving of Christ jesus by Simeon, into the feast of the purification of the virgin 
g Tamen Bernardue Mariam, ut Davidem et alios universos ex Adamo natos, in peccato conceptam tradit. Epist. 174.  Mary. The feast of the annunciation was established the 819. year of the assumption the 1273. year of the visitation the year 1380. of the conception the 1439. year, and of the presentation the year 1484. 
h Greg. 13. etiam instituit Festum solemne Rosarij. B. Virgins. . And it is most wonderful that the Apostles and those famous men of the primitive Church did not foresee thus much, to the end that the elect might not be frustrated of that which you hold to be a part of God's service. Moreover you have granted to the virgin Mary a certain adoration, which you call hyperdulia, that is to say, above service. Is not this to renew the heresy of the Collyridians', which 
i Epiph. lib. 3. tom. 2. haer. 79.  Epiphanius abhorred so much? Is not this to imitate 
Collyridians'.  those women of Arabia, that brought in these vanities, as to sacrifice unto her a tart or sweet cake, and to assemble themselves in her name? Let us look on the text I beseech you. Certain women (saith he) do prepare a chariot, and a four square chair, and covering it with a sheet at certain solemn times of the year, during the space of some days, they present bread, and do offer it in the name of Mary, every one taking a part of the bread, as I have partly made mention hereof, in the epistle which I wrote to Arabia. And now I will speak of this heresy, after that I have called on the name of God, I shall produce according to my power such reasons as shallbe sufficient to refute the same, to the end that having plucked up by the root this heresy, that is the cause of images, we may through God's assistance, ridsome persons of this madness. Behold what the Doctor hath said; and if those women offered biggins, the Jesuits offer themselves, witness this form of speech that they use, O Lady I do acknowledge thee to be my mistress: And in their rule, Ego me voveo tibi in perpetuum seruum. And Thomas of Aquin 
a Thom. Aqu. in 3. part. summae quast. 27. art. 5.  writeth, that Marie had the fullness of all graces, which is as much as to make her equal with God, and like unto Christ jesus. chose Epiphanius 
b Loco suprà citato.  saith; Verily, the body of Mary was holy without all contro versie, but yet it is not God 
c judicet lector num Diua virgo sit loco Dei hoc cantico, quod ante concionem occinebat Archiepisc. Patracensis in Concil. Later. Sess. 10. an. Dom. 1515 sub Leone X. Omnium splendour, decus & perenue Virginun lumen, genitriu superni, Gloria humani generis Maria Vnicae nostri, Sola tu virgo dominaris astris, sola tu terrae maris atque coeli Lumen, inceptis fau●as rogamus, Inclyta nostris. Vt. queam sac●os reserare sensue, Qui latent chartu nimium severis, jugredi et celsis, duce te, benigna Moenia terrae. Sequentes versus leguturin porticu Mariae Magdalenae Romae. Tertius Eugenius Romanus Papa benignus, Obtulit hoc munus virgo Maria tibi. Quae matter Christi fieri merito mernisti, Salua perpetua virginitate tibi. ●svia, vita, salus, totivagloria mundi, Daveniam culpis virginitatis honos.  Without all doubt she was a Virgin and honoured, but she was not given unto us that we might worship her; yea, she herself adoreth him that was borne of her according to the flesh, but who descended from heaven out of his Father's bosom. Herein the Gospel is our warrant, saying; What hast thou to do with me woman, my hour is not yet come. Now let us consider, addeth Epiph anis, for what cause Christ jesus speaketh so to his mother? He calleth her woman, to the end that none should think her to be superexcellent, prophesying as it were what things were to fall out on earth concerning sects and heresies; to the end that some that admired her too much, might not fall into this heresy, and the fanfies thereof. Afterward he saith: God who is the word, bathe taken flesh of the holy Virgin, yet not to the end that she might be guilded 
d Tamen Pontificij ad Mariam accommodant quod divinae tantùm sapientiae competit, ipsi scilicet Christo; Dominus possedit me in initio viarum suarum, antequam quicquid faceret à principio; ab aeterno ordinata sum etc. Pro. 8. v. 22.  with gold, and that he might make her a Goddess, but to the intent that we might not offer in her name. And in the end: that the Father, the Son, the holy Ghost might be worshipped, end ●one might worship Marie, neither man nor woman whatsoever, and that none might say, we honour the Queen of Heaven. We might copy out here a great many more goodly sentences, which this Father 
e Epiph. lib. 3. haeres. Hereticos nomine Collyridianes panem (sine dubia sacramentalem) in medium producere et cir●… esse refertin honorem B. virgins Mariae.  hath declaimed against those persons: but to eschew prolixity, we shall note that the main scope of all is this, that he calleth those images that were appointed for the Virgin, the fortress of the Devil, the service of the dead, and that he abhorreth them in the same terms that the Prophets did the Idols of Baal, giving to them the name of adultery, and applieth all that properly against the adoration of the holy virgin: he giveth the name of heresy to this abuse, he denieth that the Scriptures have made mention thereof. He bringeth his argument from the quick to the dead: that if we ought not to worship Elias while he is yet alive, how much less than when he is dead. Thereafter he concludeth, If God will not have us to adore the Angels, how much less the Virgin? One Petrus Cnapheus a most pernicious heretic, brought in the invocation of the holy virgin 
Petrus Cnapheus.  in the service, and (as 
f Niceph. Ecclesiast. histor. lib. 15 cap. 26. 28.  Nicephorus witnesseth) said that in enery prayer the Virgin Mary aught to be called on, and her divine power worshipped. He lived under the Emperor Zeno, about the year 470. and was condemned in the fifth general Council, which condemneth you likewise after the same manner.   

CHAP. XVIII. Of Images.  
IT were to enter into a labyrinth if we should write all that we know concerning Images 
a Sic Conc. Eliber. Placuit picturas in Ecclesiae esse non debere, ne quod coliter in parietibus pingatur. ; Images, I say, which you honour so much, which you adore so much. And that institution of Pius 
b Vide comment. Pij 2. lib. 8.  the second, Pope of Rome shall be my warrant, by which he will have the Veronique to be 
c Vide librum orat. inscriptum Antidotarius animae, ubi ad Veronicā oratio sic incipit, Salue sancta facies nostri redemptoris etc. Hanc devotè dicentib. concessa numerantur decem millia dierum indulgentiarum.  shown in pomp, at Rome upon Easter day, and the people to call out loud with tears and weeping, for mercy at her hands. And who would not abhor the consecration of the Image of the holy Virgin, which is practised to these ends, and in these terms: That, whosoever shall in this image worship the mother of mercy, shall obtain pardon for all his sins, both of commission or omission, shall merit present grace, and salvation to come? Blasphemies that were unknown to the antiquity, that were invented in the most obscure ages of the Church. And how should the Fathers avouch the adoration of Images 
d Synod. Ephes. epist. ad Theodos. et Valent. Imper. c. 67. Et act 7. Nic. synod. epist. ad Constant. et Iren. dicit se fidenter anathematisare Nestorij idolatriam in homine. , when they approve not the adoration of Christ in his humanity, as it is simply considered in its self. They make war against the Arrians. The Nestorians, who did separate the two natures, are called Anthropolatres. Those holy invectives are to be seen in S. 
e Athanas cont. Arria. orat. 1. col. 114.  Athanase, Gregory of 
f Greg. Nyss. in orat. in laud Basilij. Synod. Ephes. 1. in epist. ad Theod. et Valent. cap. 67 pag. 119.  Nysse, and in the first synod of Ephesus. Now we ought to remark that the origine of these great abuses must be sought from a farther beginning. And those your progenitors lived many ages ago, yea, in the time of the Apostles, as it may be seen in that great magician 
g Simonians. August de haeres.  Simon, who made his followers worship his image, and that of his whore Silene. The Franciscanes 
h Ederus in Babil. pag 5.  adore the image of S. Francis of Asisa, and the Dominicks 
i Iren. lib. 1. c. 20. Epiph. haeres. 20. Marcelina.  that of Dominicus the Spaniard. In like manner a woman named Marcelina, of whom S. Austin 
k August de haeres. haeres. 7. Basilidions.  maketh mention, adored the images of jesus, and of S. Paul, and offered sweet incense to them. The Basilidians, besides the adoration of images, added farther certain inuocations and enchantments, as Ireneus 
l Iren lib. 1. c. 23  writeth. You do after the same manner, by attributing to images certain hid virtues, and by offering candles unto them. The Gnostickes and 
Gnostickes.  Carpocratians esteemed very much certain pictures 
Carpocratians.  of Christ: and with his images and S. Paul's, had also those of Pythagoras, which they perfumed with incense and worshipped, as 
m Iren. lib. cap. 3. & 24. Epiph haeres. 27. August. ad quod ●●lt Deum haeres. 7. tit. 6. Damascen in fine lib. de haeres. Vide Niceph. lib. 18. cap. 53.  Ireneus, Epiphanius, and Austin do write. And like as they believed that Pilate had caused to make the image of Christ, while he was yet on earth: which the Simonians kept very carefully: so do you believe that S. Luke made the portraiture of our Lord jesus Christ, not once, but often, not of one fashion, but of diverse. Those which you have at Rome in diverse Temples, in Loretto, in Montferrat, and other places, unto which you attribute greater virtue then to others, which you make with a stern countenance, and worship in your temples, declare that you are Carpocratians, of whom Charles 
n Carolus Magnus' li 4. de imaginib. cap. 25. pag. 636.  the great, King of France spareth not to say, that S. Austin reckoned among their heresies, not only the worshipping of Pythagoras and Homer's images, but even those of Christ jesus, and of S. Paul. Eusebius 
o Euseb. lib. 7. cap. 18.  witnesseth that he saw those images which the Carpocratians kept and worshipped in their closerts. And it shall not be amiss, to set down here formally that which Epiphamus 
p Epiph haeres. 27  writeth against them. They have (saith he) certain images set forth with colours, yea, and some of gold, of silver, or of some other matter, which they say are of jesus made by Pilate. Now they keep these images in secret, and have withal those of certain Philosophers, as of Plato, Aristotle, and others, with which they fellow those of jesus: and having ranked them thus, they adore them with the like mystery that the Gentiles observe in their services. They have (saith Ireneus 
q Iren. l. 1. c. 24.  speaking to the Gnostickes) certain images, whereof some are painted, the rest are made of some other fashion, etc. You ought to call to remembrance that Epiphanius in the Epistle written to john, Bishop of jerusalem, casteth out of the Church or Oratory the image of Christ, or of a Saint, by tearing asunder the veil wherein it was drawn: and thereupon writeth, that by no means we ought to suffer such blasphemies and sacrileges in the Church. The Council of Ments holden in An. 813. condemneth your images, and before it 
r Rubr in Epist. ad Rom. cap. 1. August. epist. 49. & in epist. 113. Lactant. lib. 2. de Instit. Det. cap. 2. Origen. li. 4. cont. Celsum. Clemens in Protreptico. Oros. cont. gentes. Imaginem suam fieri simpliciter vetat Deus, Deu. 4. v. 12. 15. 16. Vide Clement. Alex. Strom. lib. 1. & 5. Originem cont. Celsum lib. 7. Euseb. Euangel. praeparat lib. 3. Athanasium orat. cont. gregales Sabellij. Hieronym. in Isaiam. c. 40. August de fide & symb. c. 7. Theodoret. in Deut. quaest. 1. Damascen. orthod. fidei l. 4. cap. 17. Constant Synod 2. act. 6. tom. 4. Nicetum lib. de imagine. Niceph. hist. cecles. l. 18. c. 53. In Bib. vulg. edit. Sixti v. et Clem. 8 edit. 1. in folio Romae ex Apostolica Typogra. phia Vaticana.  Serenus, Bishop of Marseille. S. Ambrose, S. Austin, Lactantius, Origen, Clement Alexandrin, and Orosius write all with one consent, that God will not be worshipped by any representation of a painted or graven image. And what then will become of your pictures of the Trinity, sometimes with three heads, and three faces: sometimes with a triple Crown, and set up like a Pope, holding a crucifix in his bosom, with a Pigeon flittering above: sometimes in likeness of a God of mercy, having both his hands and feet tied fast together? The Romish Missals and Breviaries are commonly adorned with the Picture of the Trinity in the first page, as the edition of the Bible is, which was set forth by Sixtus the fifth, and Clement the eight, which doth solemnise the same at the very entry. The Fathers teach no such thing, but chose, as S. Basill 
s Basil. in Hexam. hom. 10. , who saith, that God cannot be represented: that we ought not to imagine any likeness: that he hath no other image but his only Son, who is the light of his glory. And S. Austin 
t Aug. epist. 222. , we must (saith he) separate the Trinity from all bodies and corporal shapes. Item: That if the Trinity be invisible after such sort, that we cannot see it, not so much as in spirit: we ought far less to be of any such opinion, as to think that it resembleth bodily things, or the images of bodily things. Then he concludeth: when thou thinkest on these things, although thou call to mind the bodily shape, chase it away, for sake it, fly from it. Nicephorus 
u Niceph. lib. 18. cap. 53. Armenians.  speaking of the heresy of the Armenians, They make (saith he) images of the Father, and of the holy Ghost: which is a most absurd thing. For images are of bodies that may be seen and comprehended, and not of invisible things, and such as cannot be comprehended, not so much as in our understanding. Now this invention of picturing God, hath not proceeded from the Armenians only, but also from the Anthropomorphites, who were likewise called 
x Hi absque tropo acceperunt quae, de oculis, sacie manibusque Dei per tropum scripta sunt. August. lib. de haeres. 50.  Vadians, 
Anthropomorphites. Vadians.  and had also this custom to picture God the Father, in the likeness of an old man with a grey beard, as S. Austin writeth, and as it may be seen in the annotations of Beatus Rhenanus upon Tertullia's Book against the Valentinians, about the end. In the mean season the excuses of the ancient idolaters are yours, there is no difference. Those denied 
y Lactant. de Instit Dei l. 2. c. 3. Clemens rec●gn. lib. 1. Chrysost. orat. 12. de primae Dei notitia ait Ethnicos asseverasse summum, primum et maximum Deum à se in simulachris ex auro & argento & cbore factis coli.  that they worshipped images, but said that they did contemplate the likeness of that which they worshipped. We adore (said they) visible images in honour of the invisible God. Clement in refuting of them, saith, that these are the words of a Serpent, that speaketh by their mouth. Why then, saith he, do you not honour God, rather by doing good to the poor, that are his image, then to run after wood, stones, and things that have no life. But from whence hath this evil come into Christianity? It is because the ignorant Pastors found it more easy to feed their flocks with husks then with bread: with pictures then with Scriptures. And images being thus once received into the Churches, who would think it any thing strange, that the people being newly come out of Paganism, did transport their superstitions with them, and helped both with tooth and nail to advance the business? But yet some good Bishops were found, which did oppose themselves against those broils, yea some even with the zeal of Ezechias, by bruising of them to pieces. As touching those slothful Pastors, they did then even as they do yet still at this day, following the Manicheans, of whom 
Manicheans.  S. Austin 
z August. contra Adimantum cap. 13. tom. 6.  writeth: They will have men to believe that they are favourers of images, that so they may purchase the favour of the Gentiles unto their foolish and unhappy sect. In a word, we find in your images the Hellenisme, the doctrine of Simon Magus, of the Carpocratians, of the Basilidians, the Christianocategorians, and others your forefathers.   

CHAP. XIX. Of Relics.  
THe invention of relics is not from God. In S. Ambroses time only men began to seek after Relics, to transport them from place to place, and to recommend them to people. The testimony which Ruffinus 
a Ruffinus lib. 1. cap. 35.  and Socrates 
b Socrates lib. 3. cap. 18. , Ecclesiastical writers, render of the body of Babilas, martyr (as we have written in the conformities of Gentilism) maketh us believe that Satan is the author of Relics. And indeed, the Fathers that were assembled in Council at Constantinople, in the time of Leo the third, concluded, that the adoration of Relics was mere Idolatry. Yet notwithstanding you make ostentation of your Relics with great pomp, and are not ashamed to place among them, shoes, hair, combs, shirts, nails, and other jewels, whereof our writers have set down whole Catalogues in their Print books. Is not this to imitate the Sampseans, 
Sampseans.  who kept the spittle, and dust of two women's feet, whom they adored, thinking that these were fit to cure diseases? Thus hath Epiphanius 
c Eplph. haeres. 53  written. And like as the Heliotropites honoured 
Heliotropites.  such herbs, as turned about with the Sun: so do you embrace every thing, yea, even to the tail of the ass, that carried Christ jesus to jerusalem, and is kept at Genua, and the mice that eat your host, which (if like good Cats you do once catch) you make relics thereof. S. chrysostom 
d Chrysost. hom. 2 de Machab. Item hom. 43. in Mat.  reproveth and condemneth those Relics: I will send you to those passages which I have noted in the Margin.   

CHAP. XX. Of the Crosse.  
WHen we speak of the cross, we mean not of the cross of wood, and of the sign of the cross 
a Imagines crueis latria coli debere asserit. Tho. Aqu. part 3. quaesi. 25. art. 3. & 4. Quam energeiam huic signo tribuant vide Rabanum Maurum de Instit Cleric. lib. 1. cap. 27. De consecr. dist. 4 Can. Postea. De consecr. dist. 5 Can, Nunquam. . For when our Lord saith, that we ought to take up our cross and follow him, we must not understand this sign that is in wood, as if we were to carry it on our shoulders, but rather that we may crucify our affections under the commandment of Christ jesus, as also that we may undergo all manner of crosses and afflictions for his name's sake. By the cross therefore, we understand the death and passion of our Lord, and not this cross whereupon Christ jesus suffered death. For the Ecclesiastical history assureth us, that Helena divided the same in two parts, whereof the greater she left in jerusalem, enclosed within a silver case, and sent the other to the Emperor her son, who placed the same in his statue that was set upon a pillar of Porphyre in the midst of the market place of Constantinople. The Pagans 
b Minutius Felixi●. Octau. pag. 18.  mocked this adoration: and Caecilius reproved the Christians for so much as they worshipped the doleful wood of the cross, and honoured that which they had deserved, and aught to have suffered. But what doth Octavius answer unto them? Behold what Arnobius 
c Arnob. lib. 8. cont. gentes.  saith, We adore not the cross, neither yet desire the same. S. 
d Ambr. in. Ocat. suneb. Theodosii.  Ambrose saith, Helena the Empress found out the title, and adored the King and not the wood, because it is an heathenish error, and an ungodly vanity. And the history of 
e Epiph in epist. ad Dan. Episcopum Hier●sol.  Epiphanius, that broke and bruised the image of the crucifix that was placed in the entry of the temple, is manifest. You adore the cross 
f Siclignum cru●is i●uocantes clament Papistae, salua cateruam in tuis laudibus ●ōgregatam. Bre●. i R. man. in Fast invent. et exalt. S Crucis.  plainly. These be your words, O crux, ave, spes unica. There is a verse in your breviaries, Crucem tuam adoramus, Domine. And in that are you not Armenians, who adored 
g Armenians Niceph. hist. l. 18 cap 53. En. been i●● in Panoplia.  the cross of our Lord, and for that cause were called Staurolaters? Tertullian and S. Basill say indeed that this manner of making the sign of the cross 
h In altero duorum celcherrimorum templorum urtis Turonensis, inter reliquias c●ux erat au●o bducta, acatem habensilligatum, cui. artificiosissimé insculpta spectabatur Venucum Marie & Cupidine. Ista c●ux ob addactu rubri ligni finstulum, quod de vera Chrsti cruce essedicebant, augustissimis festis adorabatur à populo devotè imagines osculante.  in the air hath proceeded from an Apostolic tradition. But from what tradition I beseech you? From the Euangell of Nicodemus, where we read those pleasant fables, that Charinus and Lentius being risen again, make the sign of the cross on their tongues: That Christ being in the Lymbus made the same sign upon Abraham and the rest: and that he made this sign on the hands of the good thief, that he might show the same to the Porter of Paradise, in case he would not suffer him to enter.   

CHAP. XXI. Of Marriage, and Celibate.  
I Will begin at 
a Mantuan. li. 1. fast. Coelebs Gracam habet originem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est carens concubitu. joseph. Scalig. Castigationib. in Pestum.  Mantuans verses.  
Tutius esse volunt qua lex divina sinebat  
Isse via, veterumque sequi vestigia Patrum,  
Quorum vita fuit melior, cum coniuge, quam nunc  
Nostra sit, exclusis thalamis, & coniugis usu.  
What ample matter I could find here to convince you (Sirs) that forbid that order and vocation of persons to marry, which is in the first degree of holiness and religion among you. Behold your prating here: That it is an unseemly thing that those which ought to be the temple of our Lord, should be the slaves of beds and uncleanness. You guard yourselves, with the Counsels of Ancyra, of Neocaesarea, of Arles, of Elibera, and which are provincials, which nevertheless were ruled by the first general Council of Nyce. I abhor these blasphemies that your Canons spew out against marriage: That 
b Can. decernimus dist. 28.  it is nothing else but the filth of carnal copulation, a reproachful uncleanness: When 
c Can. quia aliquanti dist. 82.  marriage is called obscaenae cupiditates: When 
d Can. Proposuisti. ead dist.  married Bishops are termed contaminati, carnali concupiscentia: When 
e Can. plurimos sacerdotes. dist. ead.  again they are called Sectatores libidinum, & praeceptores vitiorum. The Popes, Syricius and Innocent 
f 33 Quaest 4. can. Vir.  call marriage pollution. Gregory surnamed the great, would not suffer such married persons to enter into the Church, as had lain together the night before, unless they had first been purged and washed: and grounded himself upon an ancient custom that had been used in Rome, and it may be that it is that, whereof the heathenish Poet maketh mention.  
Haec 
g Persius' Sat. 2.  sanctè ut poscas tyberino in gurgite mergis  
Mane caput bis terque, & noctem flumine purgas.  
And what manner of songs be these but of owls and scratchowles, fowls that are ominous? And what shall become of so many great & worthy persons, that have deserved so well of the Church, who were married? S. Hilary Bishop 
h Mant. fast. lib. 1. de Hilario: Non nocuit tibi progenies, non obfuit uxor, Legitimo coniuncta thoro, etc.  of Poitiers was married, Oceanus Numidicus, Severus, Restitutus, Chaeremon, Philogonius, Apollinaris, Synesius, being all renowmned married Bishops and Pastors. Gregory Nazianzen 
i Greg. Nazianz. defunere patris orat. 28.  was a Bishop's son. Item, Gregory of Nysse, brother to S. Basile was married, as Nicephorus 
k Niceph. lib. 11. cap. 19  writeth, and among the moderns, Baptista Mantuanus 
l Mant. in fast. lib. 1. Praesule patre satus, nam tunc id iura sincbant, Pastorale pedum gessi post funera patris. Saturnillus. . And when you thus detest marriage, is it not to raise Saturnillus from death again, who abhorred the same as a villainous fact, and said, that matrimony proceeded of 
m Epiph. tom. 2. lib. 1. haeres. 23. & 25. August haeres. 1.  Satan, and not of God? And that accusation is notable, which 
n Epiph. haer. 63. Origenists.  Epiphanius frameth against the Origenists grandfathers to the Friars and Nuns of our time: They banish marriage 
o Costerus Ench. cap. 15. prop. 9 ait in sacerdotibus tolerabilius esse adulterium, matrimonis. Idemdocet Mare●millanus tract. Gallico de commodis & incommodis matrimonij. , saith he, and not lechery, they pollute their souls and bodies with filthiness. Some live solitary like Friars, some women also live in desert places, in the habit of those that lead a solitary life. They are polluted, accomplishing in themselves their concupiscences, yea, and practising the infamous act of Onan, the son of judah. The chastity, whereof they make profession, is feigned, and beareth only the name. Their butt and aim is this, that women may not conceive and bring forth children, fearing that they might be defamed among men: and through the means of this feigned chastity, they would purchase fame and praise unto themselves. Behold, what hath caused in the church this so slanderous and execrable introduction of chastity, afterward confirmed with so many curses by Gregory the seventh. The Gnosians forbade their 
Gnosians.  Priests to marry, as Eusebius 
p Euseb. lib. 4. cap. 23. Scuerus.  writeth. Scuerus, witness Epiphanius 
q Epiph. har. 45. Eustathius. , calleth the woman the workmanship of the Devil, & by consequent that such as are joined in matrimony, do perform the work of the Devil. Eustathius, Bishop of Sebaste, of whom the Eustathians 
r Socrates lib. 2. cap. 3. Nicetas lib. 5. c. 14. sumana Concil. in act. Conc. Gangr.  have proceeded, commanded to eschew as an abomination the blessing and communion of the Priest that had a wife, whom he had taken to be his lawful spouse when he was a layman. Martion hath borrowed the 
Martion.  foundation and ground of his opinion from the Philosophers and Poets, of whom the greater part thought very hardly of marriage, by calling the conjunction of sexes in marriage sin: and (as Tertullian 
s Tertul. cont. Martion.  writeth) would not receive any to be baptised that had not forsaken marriage, and embraced chastity. The Manicheans permitted not marriage unto their elect & perfect ones 
t Aug. epist. 74. & haeres. 46. , no more 
Manicheans.  than you do to your Priests and Friars, whom you hold to be in the estate of perfection. And like as their elect were forbidden, so they permitted the same unto those whom they named auditors, whom we may call the laiety. The Montanists about 
Montanists.  the year 200. were pleased in outward show to condemn second marriages: but by such reasons, as did overthrow the first also, from whence we suppone that your railing accusations have proceeded. Thereafter the Novatians 
u August. haeres. 26. Sacrat. hist. lib. 5. cap. 21. Nicet. lib. 4. c. 27. , which under 
novatians.  a pretence that they would be more pure than others, having caused a great schism in the Church that they might authorize it the better, did admit none into their Clergy, that had been twice married: in that therefore being more reasonable than you are, that forbid 
x 31. q. 1. ca de his, et c. hac ratione.  the first expressly. Your answer is, that you debar not all manner of persons from marriage, and that the Romish Church cannot be blamed in that respect: which is as much as if you would excuse a murderer, and pronounce him not guilty, because he had not murdered all the world, but a part only. Moreover, that you may shun the sentence of the Apostle 
y 1. Timoth. 4. , who affirmeth plainly, that the forbidding of marriage is the doctrine of Satan, you agree in one with the Encratites and Tatianites 
z Epiph. haeres. 46. & 47. , who went 
Encratites. Tatianites.  too plainly to work, saying, that marriage differed nothing from fornication, and that it proceeded of the Devil. But it is easy to be decided, whether it be pronounced against the heretic or the heresy; against the person, or against the thing: and in the end, if such as hold the marriage of a Priest to be incest, be not condemned by the Apostle. Those of Phrygia 
a Socrat. l. 5. c. 21 Hieracites.  forbade the laiety to 
Phrygians.  marry, as being more rigorous than others: The Hieracites 
b Epip. haeres. 47. Dositheans. Adamians.  forbade the same in all manner of persons: the Dositheans praised nothing but chastity: the Adamians did in like manner, from whom the best common places of your Jesuits, concerning celibate have proceeded. Consider here then, if Pope Syricius had more reason for him, than those heretics had, among whom although there was some that condemned only second marriages, yet so is it that he hath spoken as much in general of the first, and of the second, saying, that those that are in the flesh cannot please God (so terming married persons. Out of all this that hath been mentioned we may gather that you have imitated the heretics, and being unwilling in this show of holiness (that is so much applauded of the common people) to give place to them in any ways, you have thought it more convenient that married persons should not touch those things, which you name holy. I cited certain Canons a little before, that forbid, and exclaim vildly against marriage, and approve chastity. It shall not be impertinent if we discharge here some others 
c Can. si quis docuerit. dist. 28. Can. si quis discernit. dist. ead. Can. si quis propter Deum. dist. 30 Can. Nicena Synod. dist. 31. Sozomen. lib. 1. c. 22. Vide tom. 1 Conc. pag. 263.  against them, which hold and command the contrary. And how will you be able to accord these flutes? Moreover, why do you not answer directly to the first Council of Nice, and to the Council of Paphnucius, which was written in the records? And the Council of Gangra 
d Conc. Gang. cap. 1. 4. 9 10.  hath condemned and excommunicated all those that under the colour of Monastical vows, of Religion or Priesthood, do abandon their wives. Whereunto agreeth the sixth Council of Constantinople, assembled in Trullo. The proofs going before, do sufficiently declare that you are enemies to marriage, seeing that which doth not hinder piety, is by you termed pollution, the work of the flesh, adultery, whoredom, and filthiness, which is the cause why you have degraded those Ecclesiastical persons, that are joined in matrimony according to God's institution, and chose such as have Concubines are not excluded from your communion: witness that which the Council of 
e Can. is qui. dist. 34. Ex Concil. Tolet. Can. 17.  Toledo hath set down in plain terms. He that hath no wife, and in stead of a wife hath a Concubine, ought not to be excluded from the communion: yet after such manner, that he content himself with one only, whether she be wife or Concubine. Unto this Canon we will add another 
f Can. Christiano dist. ead.  that saith: It is not lawful for a Christian to have more or two wives together, but one only, or otherwise in place of a wife, if he hath none, a Concubine. Which we understand not particularly in regard of Priests, but of all persons indifferently.   

CHAP. XXII. Of Friars.  
COncerning Friars, although that supposed Denys Areopagite make mention of their consecration through tonsure, yet we have learned of S. Hierome 
a Hieronym. in vita Hilarion. Eremit. , that Antony the Hermit was the first Friar that dwelled in the Desert, and Hilarion his disciple the first that gathered them into Monasteries. And this Antony died in the year 361. Their institution therefore is not so ancient as it is noised among you, for concerning that place in Philo 
b Philo de vita contemplatina. Celibate. , which you abuse, it hath been answered to you that he speaketh of the Esseans, who were jewish Heretics, and not of the Friars of the Romish Church. Now to weary you no longer, we shall declare only, how that the 
Martion. Ebionians. apostolics. Aerians Encratites. Hieracites. Manicheans. Vide Epiph. lib. 2. Haeres. 22. & 42. 43. & 67. August. ad quod vult Deum haeres 25. 46. 47. & 53 Item hares. 17. Abeliani licet coniugati & cunuxor bus habitarent, iis tamen non utebantur. August. haeres. 87  statutes, decrees, rules and devotions that are practised in the Monasteries of both sexes were made after no other model, then that of the Heretics, that lived even in the Primitive Church. We have made mention before of Celibate, whereunto they bound themselves by a solemn vow: wherefore we shall only remark by the way, how that Martion the great Archhereticke, the Ebionians, the apostolics, the Aerians, the Encratites or Tatians, the Hieracites, the Manicheans ᶜ and others, recommended chastity above all things, would admit none into their company that were married and lived not chastely, whether it had been men or women. And from whence then should Celibate have proceeded but from these good Masters? In what Idea have they received their form, those vows of chastity that are observed by the Friars, jesuits and Priests, but in the school of these good men. It is true that Matrimony, which the Manicheans had kept back from their elect, was permitted unto those that were auditors only. And let us search what Epiphanius, Philastrius, Austin and others have written as well of those ancient Heretics, as of others that have been since, such as be the Gnostics, the Adamians, 
Gnostics. Adamians. Priscillianists. Saturnalians.  the Priscillianists, the Saturnalians, which 
d Nicet l. 1. c. 35. & l. 4. c. 24.  in the mean time wallowed themselves in abominable villainies, even as your Friars at this day are both known to do and convinced thereof, we shall find that they have all with one accord banished and chased holy Matrimony out of their convents, although the forbidding thereof be a mark of Antichrist, as the Prophet 
e Dan. 11. v. 37.  teacheth us. Your Canons 
f Caus. 32. qu. 1. can. Integritas.  should have taught you so far, that chastity may be counselled and recommended only, and not commanded. Remember, I beseech you, that worthy sentence of S. Bernard 
g Bernard serm. 66. in Cant. : Take away Matrimony out of the Church, and you shall fill it with whoredoms, with incests, and with Sodomitry. And that great Baldus 
h L. si is qui filium & l. si paterfam. §. in arrogationibus. D. de Adopt.  writeth, that the Pope did once give licence to the Friars to marry for a certain space, until such time that they had gotten some offspring, conditionally that immediately thereafter they should take on their hoods again. Truly in this restraint you oppose your selves to the holy Ghost, to the commandments of the Gospel, to the example of the Apostles, to the whole antiquity, to the most approved Fathers and to the best Counsels. And it is pleasant that the Canon 
i Caensors non est cause 26. quaest. 2  saith: Before the Gospel was spread abroad through the world, many things were tolerated, which after that a more perfect doctrine hath taken place, are utterly abolished: as for example, Howbe it Priests were not forbidden to marry, neither by the Law, nor by the Gospel, yea, not by the doctrine of the Apostles, nevertheless the holy mother the Church hath forbidden it altogether. Concerning that, to have nothing in property, from whence have you 
apostolics. Apotacticks.  the invention thereof, but from the apostolics and Apotacticks 
k August. de haeres. haeres. 40. Epiph. haeres. 61. Nicet. l. 4. haer. 36 Idem attribuit Philaster Aerij sectatoribus. Anabaptists. ? The only way to become wealthy, is to possess nothing in property, for nothing can be given away. And it is mere mockery this counterfeit Monkish poverty, which hideth inestimable and princely treasures. And verily we may say that the apostolics were the inventors of those societies, which we see renewed in our age, and of those new fashions of living. Those than are the Fathers of your Fratrie, and the authors of this voluntary poverty, which consisteth only in possessing nothing in property, which is as much as to have all things, to possess all things. And the Anabaptists of our time do verily conform themselves unto your Friars, who carry nothing about them, and have all things common among them. The garments 
l Quidem ex veteribus vse sunt Adderethsebar, id est toga sive Abolla maiore, eaque villosa atque impexa & rudi, plurimùm coloris nativi: qnoniam his vestibus nullo study aut ratione opus est: neglectae sunt, & neglectum prae se ferunt nec Dominum suumin curae purgandi aut eluendi occupant.  of the first Friars, as likewise those of the order of S. Benedict, were either black, or rather, without any regard to the colour, course and mean according to the custom of the country. At this time their clothing is the latus claws of the Romans, which is the broad band that is to be found among the garments of the most ancient orders. The Eustathians 
Eustathians.  taught their disciples to apparel themselves in certain garments of cloth, and that such garments were able to cleanse and sanctify them. The Capuchins and such others, being worse than the Eustathians 
m Balsamon in can 12. Conc. Ganger. Epiph. haeres. 31. In forma absoluti nis monasticae l●gitur Rigor religionis & meritum ordinis, cedant tibi in remissionem peccatorum & praemium vita aterna. Bernardin. de busto in Rasario. , make the people believe, that to take on their habit is a second Baptism: and to die therein, is to go strait to Paradise: to be buried therein is to go free of that burning fire of Purgatory. Bernardine teacheth in his rosary: That he that taketh on the habit of Religion, receiveth the same Grace from above, that he that is Baptised: That to put on a Friar's habit 
n Cuculata saga agricolis imper●t Columella, & cucullionem viatorium Capitolinus in Vero nominat, & Festus cuculli. unculum ad propulsandam iniuriamcoeli. , and to lurk under his hood, giveth free remission both of the fault and punishment of all their sins. That he that dieth in the habit of S. Francis, cannot be damned. And what blasphemies are these, to attribute unto a garment, invented by some fanaticke and melancholic persons, that which belongeth to the only blood of jesus Christ? And Thomas 
o Thom in 4. sent dist. 4.  himself, who is yet more strange by reason of his exquisite doctrine, We read (saith he) in the lives of the Fathers, that a certain person saw the like grace descend from heaven upon him that was clothed in the habit of Religion, that he had seen descend upon him that had received Baptism: which is to make the filthy hood of a dirty Friar, equal with God's ordinances. Moreover those goodly Abbeys, Monasteries, and sumptuous Conuents, are they not the inventions 
Buildings.  of the Euphemites or Messalians? Epiphanius 
Euphemites.  
p Epiph l. 3. come. 2. haeres. 80.  writeth of them, that they builded for themselves great lodgings, large walks, and termed all those places of prayer. The Jesuits in this sort of Oeconomie go beyond all their companions of the Fratrie, in so much as they build nothing, and do always take hold of such palaces as they find already 
Shaving of the beard. Messalians. Euchites.  perfected and finished. The same Messalians and Euchites have taught your Friars the holy mysteries that are in shaving 
q Rasio capitis est temporalium omnium deposilio ut aiunt. Odepositio!  of the beard, and in the barber's operation, that you may play gaudeamus in coenaculo charitatis, that you may dally and put off time in idleness, in singing and buzzing by measure and compass. For my part, I hold this shaving of the beard to be a most pleasant and delectable thing, sith Suetonius 
r Sueton in Othone.  saith that the Emperor Otho used the same often, that so he might increase the beauty of his visage. And how will your Friars agree together touching long and short beards. The diverse readings that are found in the copies of the council of Carthage 
s Conc. Carth. ca 44.  have nourished their contentions. In some 
t Sic in codice Gemblacensi.  they read, comam nec nutriant nec barbam: in others 
u Sic in Gandensi S. Bavonis. Euchites. , nec barbam tondeant. I refer myself to the decision of some council. The Messalians were called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
x Epiph. haeres. 68 & 80. , by reason of this feigned and as it were continual labour in singing, praying, prating and babbling both day and night prayers, psalms and other meditations, whereof they have composed their offices, accompanying them with lights, tapers, and burning candles, yea, even 
Lights.  in the noonday. And this exercise being continued both day and night made the common people astonished. In like manner they used spittle 
Spittle.  in their Sacraments, as a thing that had a certain force and virtue to chase away the Devil. The same Euchites and Psallians (as S. Austin 
y August. haer. 57  writeth) thought it not lawful to labour with their hands 
Noworking.  that they might earn their living. And against these pests Amphilochius & Flavianus most worthy Bishops have written most sharply & mostgravely, of whom Theodoret 
2 Theodor. lib. 4. cap. 11.  makes honourable mention and if they were alive now, they would wash your Friar's heads soundly, with no smaller reason than they opposed themselves to the Messalians. For this they hold with them, that to play the Friar well, there must be no working 
a Interim non laborando omnia in sacrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & inex. plebilem congerunt, ex quo farciantur Monachorum botuli. Vide. August. de operib. Manach. cap. 20. , that handy works are unworthy of the white and delicate hands of Monachisme, and that sloth is the nourishing mother of the Gospel. And what answer will they return to the author of the History tripartite 
b Hist. tripart. l. 8. cap. 1. , who saith that a Friar that worketh not with his hands ought to be accounted as a thief? And to the Apostle 
c 2. Thes. 3. , that he shall not eat? The Primitive Friars placed no part of their salvation in their abstinences. Yea (as S. Austin 
d De moribus Ecclesiae Catholicae 31. & 33.  saith) they admonished after a brotherly manner, those that through too much fasting, had become rather weak then holy. Ifidore saith, that the Novatians, Heretics gloried in the merit of their works. And at this time who vaunt themselves more than 
Merit of works  those of the Romish Church, chiefly the Friars, and among them the Capuchins most? The 
e Isid etymol. lib. 8. cap. de haeres. Christ.  Novatians 
novatians.  said that they were pure and separated from the rest of the world: and who is liker unto them, than those that are of another world, who say that they live like Angels, although they draw the glory and pride of this age after them, yea and 
Ignorant Friar's Gnosimaches.  into their draughts, which are become redoubtable not only unto the common people, but unto the Popes also? After such manner, that one of them said, that he would choose rather to offend a Monarch, than the least Harpy of the Minorite Friars. The sect of the ignorant Friars, whom the Italians call Frati ignoranti, is it not like unto that of the Gnosimaches, of whom Damascene speaketh 
f Damasc. lib. de haeresibus. , and who gloried in this, that they knew nothing? Some of your Doctors 
g Nicet. lib. 44. c. 39 Coster. Ench. cap. 11. Bozius de signis Eccl. lib. 9 cap. 12.  have maintained 
August. de moribus. Manich. l. 2. c. 13. & 15. A. carnibus abstinebant per ieiunia tamen peregrivas & exquisitas fruges multis ferculis variatas sumpserunt. Encratites. Tatians. Manicheans.  that ignorance is the cause and mother of all piety and obedience, and we may perceive the print of this maxim in the Faith, which you term implicit or intricate. But what will they answer to the Council of Toledo 
h Con. Tolet. 4. can. 24. Aug. in Psal. 33. Abstinence from flesh. , whereof one Canon saith that, matter omnium errorum est ignorantia: and to S. Austini, that the kingdom of ignorance is the kingdom of error? The abstinence from flesh, which chiefly the charterous Monks and some others observe very strictly in their rules, as being willing to die rather than to enjoy the use of flesh: next, the abstinence from eggs; white meat and such others, hath proceeded from no where else but from the Diabolical shop of the Encratites, Tatians and Manicheans 
l Epiph. haeres. 46 Damas. de haer. Philast.  as Epiphanius 
m Can. delicias. Can. quisquis. can quod dicit. dist. 41. Can. si quis carnem. Can si quis presbyter. dist. 30. , Austin and Philastrius writ: for they have the like marks on their visage. Those vows touching meats of fish days, whitmeate days, cheese days and flesh days are against the Canons 
n Conc, Gangr. cap. 2.  which we have noted in the margin. The Gangrene 
o Cont. Aneyr. c. 14. Conc Brach. c. 14.  Council and that of Ancyra 
p Abstemijs illis potest dici quod ●lim Novato Acesio, dicebat Consiantin. Erigite scalam, Acesi, tibi, & in coelum solus ascendito. Silence. Pattalormichites.  which were holden almost at the same very time with the first council of Nice, have ordained, that one should not and ought not to chastise or condemn those that eat flesh on Friday, or in Lent ᴾ, yea, and that in matters which concern Matrimony and meats our consciences ought not to be burdened with new commandments. The Chartrous Monks have learned their silence in the School of the Heretics, whom S. Austin 
q August. ad quod rult Deum haer. 63.  calleth Pattalornichites, which had this custom; to put their finger to their mouth, that they might hold their peace. And if you enter into the Monasteries of the Charterous Friars, and meet any of them, all the salutation that you shall have of them, willbe only a very humble inclinabo. Now it may be that those silent Friars, will have the prôfession of their silence to come rather from the Echimithie of the Pythagorians then from those Heretics. I give them liberty to choose, for it is all one to me. And the Jesuits are they not descended from the Carpocratians 
Jesuits. Carpocratians.  ancient Heretics, of whom Ireneus writeth, that they bragged themselves to be fellows 
Hoc est insanabile jesuitarum cocoethes. barefooted.  with jesus, and to bear rule over the Princes of the earth? jesuits (I say) the most pestiferous Grasshoppers that ever came out of the pit of hell? The Capuchins go bare footed poor men, truly they are worthy of compassion, those poor snakes, Philastrius Bishop of Brixe, in the catalogue of Heretics, hath made a whole chapter of purpose, wherein he speaketh de excalceatisf, and S. Austint likewise maketh mention in the book of Heresies ad quod vult Deum, and he addeth that they grounded themselves on this, that the Lord had said unto Moses, put off thy shoes from thy feet, which perhaps is the same place, whereupon the Capuchins and obseruantins have grounded this custom, to go barefooted. We shall join with Monachisme the foolishness of the Ass of Gignac a town in the lower Languedoc, 
The Ass of Gignack.  which hath proceeded of none but the Gnostics, of whom Epiphaniusu writeth, that they 
Gnostics.  taught, that he that appeared to Zacharie the Father 
Epiph. l. 1. tom. 2. haer. 2 F.  of john Baptist had the shape of an Ass: 
x August. haeres. 68  
Benedictus Theol. Parisien. Concord. Bibl. in verbo (Asina) affirmat; Asinam in historia Balaami significare Ecclesiam.  which Zacharie being about to reveal, to the end that he might divert the heople from burning of incense in the Temple, had his mouth stopped, and was not able to speak by the means of this Ass. So much have we thought good to speak concerning the harmony of your Friars, 
y Iwenal. Sat. 6. Observant. ubi festa mere pede Sabbatha Reges  and of their ceremonies with ancient Heretics. We avouch 
b Quod de Monachis à Pontificijs scribitur, idem contestari potest de Mithriacis Persarun, Isiacis Aegyptiorum, Drasid is seve Druidibus Gallorum.  the antiquity of the custom of Monasteries, and that some choosed this manner of life, that they might the better employ their time in the study of the holy Scriptures, and that they might be the better prepared to bear the Lords cross under the see uritie of discipline; nevertheless without making of any vows or bonds which might concern Monastical rules. But the whole being degenerate, and this vow that was only temporal (if there was any at all) having taken sure hold and perpetual possession of the poor consciences of the modern Friars, with good reason we abhor such monkery, such as we see it now, to the great hurt of Christendom. And we may speak of this goodly monacal Celibate, that which Ovid spoke in old times of poor Calisto:  Quae fuerat virgo, credita matter erat.  

CHAP. XXIII. Of the Popish Lent.  
IT is a commandment of the Romish Church to observe Lent, and not amiss, if you had not made a part of God's service of it, as it is to be seen in the preface of your Lent Masses 
a Vide Fuchsium Instit. Medic. lib. 2. sect. 2. c. 9 , wherein you sing, Qui corporaliieiunio vitia comprimis, mentem elevas, virtutem largiris & praemia. And by these words do you not bring it into the place of the blood of jesus Christ? S. chrysostom 
b Chrysost. hom. 47. in Math.  saith, that our Lord jesus did not command us to imitate his fast of forty days, but only learn of me to be meek as I am. S. Austin 
c Aug. epist. 86.  writeth, that he could never find that the Apostles, or the Lord himself, had left any ordinances touching days, wherein we behoved to fast, or not fast: whereunto Socrates 
d Socrat. lib. 5. cap. 21.  the Historiographer agreeth and declareth what great variety was in the use of Lent in his time. Out of what storehouse then have you taken this observation that is so necessary unto salvation, according to your doctrine? They attribute the same unto Telesphorus, the ninth Pope in order, but without discipline, and without any penalty set down for the breakers thereof. Wherefore we must attribute it to Hildebrand, called Gregory the seventh, who in the year 1075. established the rigorous laws of this fast, threatening them with great punishment that should happen to break the same. And of whom did he learn it but of the Montanists, which (as Eusebius 
e Euseb. lib. 5. cap. 17. et 18. Epiph. haer. 42. Ebionians.  writeth) 
Montanists.  in the year 144. invented the same. The Ebionians commanded abstinence from flesh, as we see at length in 
f Epiph. haer. 10. & 30.  Epiphanius. I hear that your Capuchins make four Lents in the year. I will submit myself unto that which is truth. In the mean while we shall allege against them that which S. Hierome 
g Hieronym. in Agg. cap. 1.  saith; Their fasts and diverse rules, and their lying hard, who fasting three Lents in the year, and humbling their soul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by eating nothing but dry things, and such other superstitions which have proceeded from the root of Tatianus, upon such pains 
Tatianus.  as they lay on themselves, must only give ear unto this: Why have you taken so much pains without any cause? Or, have 
h Tanta passi estis sine causa?  you suffered so much in vain?   

CHAP. XXIIII. Of abstinence from meats.  
THe Counsels and Canons which we alleged in the title of Friars, shall make us abridge that which we were minded to speak here, concerning abstinence from meats. The Manicheans in their fasts observed strictly this 
Manicheans.  difference of meats, as it is now practised, and in like manner abstained from flesh, in place whereof (as S. Austin 
a August. lib. 2. de morib. Eccles. et Manich. c. 31.  writeth) they used other most delicate meats, and fishes that were found with much difficulty, and were so daintily prepared with costly sauces, that Apitius would have enough ado to make ready the like. The Ebionians, the 
Ebionians. Tatians. Encratites.  Tatians, the Encratites 
b Epip. lib. 3. tom. 1. hares. 10. et 30. Euseb. lib. 4. c. 28 Iren. lib. 1. c. 24. Martion.  have also authorised and taught their disciples this abstinence from flesh. But above all others Martion agreeth best with you: seeing that he reputed the eating of fishes to be more holy, than the eating of the flesh of other creatures: whereunto Aerius the heretic hath set his hand in like manner, who also abstained from 
Aerius.  eating of flesh. The Council of 
c Conc. Brac.  Brachara holden the year 630. condemned abstinence from flesh, if the same were observed for religion, and not for sobrieties sake.   

CHAP. XXV. Of unknown Language.  
YOu dare not deny that which the Apostle saith, That every thing ought to be read in the Church in a language that is understood. I should never have done, if I should here unfold the authority of the Fathers. The counsels of Laodicea 
a Concil. Laodic. can. 59  and Carthage 
b Conc. Carth. 3. can. 47.  ordain, that nothing shall be read to the people in the Church but Canonical Scriptures. And if they were not understood, what would the reading thereof profit us? The Law of God was read unto the ancient people in a language, that the whole multitude understood, as we may see in Nehemias' 
c Nehem. cap. 8. Justinian. novella 123. . The Emperor justinian will have the whole divine service to be celebrated in a known language. You are of a contrary mind, and it were to enter into a labyrinth to refute your opinion. We will say only, that Mark the sorcerer hath borrowed it of you, 
Mark.  or you of him, who (as we read in Epiphanius 
d Epiph. haeres. 14 et 34.  and Theodoret 
e Theodoret, de fabulis haereticorum. ) took delight in strange and unknown words. And how? Your whole service, your Missal, your Breuiarie, are they not thus disfigured? These be your cunning slights, to the end that by such vain thundering you may terrify simple idiots, after the example of the 
f Marcionists. Iren. l. 1. c. 18.  Marcionists.   

CHAP. XXVI. Of Simony.  
Simony consisteth in selling of all manner of holy things. I will have no other witness then the whole world, that there is none amongst all your Bishops and Priests, that is not defiled therewith. Blame your own decrees and Canons 
a Can. Si quis. 1. Quaest 3. dist. 19 Can. nullus. Can. quicquid. Can placuit. Can. baptisandis cause 1. quaest. 1. Can. qui Episcopus. dist. 23. Can. quum longè. Can. sacrorum. dist. 63. , which declare you all to be excommunicated, and witness your vocation to be unlawful. The Jesuits teach their scholars daily for nothing, to the end that they may reward them again with almesses of thousands, yea, and of millions of crowns. In these days, Bishoprickes and other Benefices are bestowed, the Sacraments are ministered, and that for nothing. True indeed, that if they take any thing, alas it is but little, and only by way of contract, which the Lawyer's term do ut des! And from whence hath all this trading proceeded, but from Simon 
b Simon Magus.  Magus the father of all heretics, that would have given money, to the intent that he might have the power to bestow the holy Ghost on such as would reward him therefore?   

CHAP. XXVII. Of Processions.  
THose Processions are of your own breeding: the holy antiquity knew them not. We have spoken thereof in the conformities of Gentilism, and declared that you abuse these words, procedere and processio, which the 
a Tertul. de praescrips. c. 43. August. de civet. Dei lib. 21. cap. 8.  Fathers used, but after a diverse sense, and it is without all reason that you will have them to be those Processions that are used among you. And that which is spoken of the wise men of the Orient, reversi sunt per aliam viam, is the cause why you make some Processions after a preposterous manner. The Arrians 
b Arrians.  were the authors of these circuits, and made them with great solemnity, marching along the streets, singing 
c Sozomen. lib. 8. cap. 8. Socrat. lib. 6. cap. 8.  certain lauds which were penned in praise of their sect. Thereafter S. chrysostom by an unfit imitation, whereupon followed a most dangerous sedition in the Church, commanded his clergy and congregation to do the like, as well to give contentment to his flock, as to the end that they should not follow that band of the Arrian sect. And the Historiographere concludeth, that the Catholics having for this cause begun to sing after the foresaid manner, have continued the same unto this day.   

CHAP. XXVIII. Of extreme Unction.  
ARe you ignorant that the unction, which you call the last, was a miracle of the primitive Church? And of a miracle why do you make a sacrament? We have protested before that we would not enter into the deepness of controverted matters, seeing that our butt is only to join you in alliance and matrimony with heretics. In this title I find that you are companions with the Heracleonites 
a Heracleonites Epip. haer. 36. August. haer. 16. Damasc. de haeres. . The difference that is between you and them consisteth only in this, that they anoint the dead, and you anoint such as are a dying.   

CHAP. XXIX. Of Death.  
FRom extreme unction we shall pass unto death: and truly it is the forerunner and the trumpet. The greatest displeasure that you can do to the wives of sick persons, is to bring unto them this manner of wares, which is as much as a commission or packet, that is delivered to their husbands to carry into another world. Behold death that arriveth, whom the faithful do acknowledge to be the mean to change all these miseries into felicity. It is the hand of God, that pulleth us back from these calamities: it is the opening of the prison, our delivery from captivity, the issue of our miseries, and the arriving at the port. And although death doth afford so many commodities unto us, yet it is the reward of sin. And what do the Pelagians 
a Pelagians.  speak thereof, with whom you have more than ten heresies common? That Adam had died, although he had not transgressed Gods commandments. This heresy is not general among you. But having perused your Index expurgatorius, which spared not to censure the old Fathers, and having perceived that there was no order taken for scraping out of that, which Austin Steuchus 
b August. Steuchus cap. 2. gen.  hath written, to wit, that death is a thing natural, and that sin is not the cause thereof, seeing that Infants die (saith he) which are free from sin: and that Adam notwithstanding his transgression had been a prey to death, I have good reason to accuse you of Pelagianisme.   

CHAP. XXX. Of the dead.  
THe Heracleonites 
a Heracleonites August. lib. de haer. haer. 16.  (as S. Austin writeth) thought that they were able to redeem those that were dead through invocations and prayers, which they uttered in Hebrew words and strange languages. The Romish Church will not give ear unto the Doctors 
b Hieronym. in ●sa. ca 65. Chrysost. hom. 2. et 11 cap. Hebr. hom. 2. de Lazaro. August. epist. 54. ad Macedo. & serm. 66. de temp. & in lrypognost. lib. 5. Theoph. in 25. cap. Mat. , who maintain, that after this life there is neither place nor time, to make any satisfaction for the sins that have been committed in this world. And indeed that were to bereave them of the fattest of their daily bread. Concerning the feast of the dead, we confess that Boniface the fourth was the author thereof. And whereon groundeth he his reasons? Upon the dreams of certain melancholic persons.  Veni etiam Domine jesu. 
FINIS.