THE THEATRE OF CATHOLIQVE AND PROTESTANT RELIGION, DIVIDED into Twelve Books.  
Wherein The zealous Catholic may plainly see, the manifest truth, perspicuity, evident foundations and demonstrations of the Catholic Religion; Together with the motives and causes, why he should persever therein.  
The Protestant also may easily see, the falsity and absurdity, of his irreligious, and negative Religion; Together with many strong and convincing reasons, why he is bound to embrace the Catholic faith, and to return again to the true Church from whence he departed.  
WRITTEN By I. C. Student in divinity, With permission, Anno 1620.   

MAgni periculi res est, etc. It is a thing of great danger, it after the oracles of the Prophets, after the testimonies of the Apostles, after the wounds of the Martyrs, thou presume to discuss our old faith, as if it were new; if after such expert guides, thou nevertheless wilt remain in error: if after the combatts of such as did struggle unto death for the defence thereof, thou wilt yet oppugn it with idle disputation: let us therefore revernence our faith, in the glory of the Saints. S. Ambrose in sermone de SS. Nazario & Celso.   

TO THE BLESSED and unspotted Virgin Marie, Mother of God, and Queen of heaven, by whom salvation and redemption, came to the world.  
1. BOOKS of greatest estimation and noblest subject (most gracious Virgin) ought to be dedicated and offered to the noblest and eminentste personages, and that for two causes; th'one to be protected and patronised by them against malignant and malicious people, to whom the object or matter might be offensive: the other to gratify them for the benefits received of them. the object of this book which is the theatre and true representation both of the Catholic, and protestant religion, being so eminent that it excelleth and exceedeth all objects whatsoever, ought to be dedicated and consecrated unto thee most sacred Virgin, being the worthiest creature amongst all mere Creatures that ever were.  

Contraria se posita magis ilucessit.  2. The opposition of two extremities can never be better declared or known, than to oppose the one to the other, as things positive, and things privative, light and darkness, things contrary, as heat and cold, things contradictory, or things affirmative and negative, as a man, and no man: nothing is so repugnant or hurtful to the Catholic religion, as heresy, and especially that of the sectaires of our unfortunate days: nothing so contrary to Christ as Antechriste: nothing so offensive to the Catholic Church, as the malignant Congregation of Caluinistes & anabaptists. So as the truth of the one, cannot be made more apparent, more evident, and more clear, then by the falsehood of the other: nor the goodness of the one, be better made known, then by the mischief & evil of the other.  
3. Vouchsafe therefore (o gracious virgin and mother of the Saviour of the world) that the truth and goodness of the one, being made known, and the falsehood and wickedness of the other, being detected: with thy most precious intercession to thy Son jesus, to lighten and illuminate the hearts & understandings of such as are overwhelmed, and ingulfed in the dangerous abysm of darkness, and are gone astray in the intricat labernith of heresies. Deliver them (o blessed mediatrixe) that do walk awry in the darkness and shadow of death. Protect and defend the Catholic Church (for the safety of which, Christ jesus took flesh of thee, and for the establishing whereof, he suffered his bitter passion, yielded himself to death, and triumphed over the powers of darkness) from the malice and dangerous purposes, of all such as bend all their plots and policies to destroy her.  
4. By whom should the religion of virgins, vows, and votaries be protected and upholden, but by her that made the first solemn vow and profession thereof? To whom should the religion of Christ be dedicated, but to the mother of Christ? Or the law of grace be addressed, but unto her that is full of grace? What better advocate can the Church have, than she who is placed betwixt the sun and the moon, as S. Bernard sayeth, which is marry betwixt Christ & his Church? What better defence can there be against heretics, than she (as S. Bonaventure saith) that destroyeth all heresies? and according to S. Bernard, omnis haeresunt in●eremptrix, that killeth all heresies. Therefore, o blessed Virgin, Dignare me laudare te Virgo etc. Vouchsafe me to praise thee, o sacred virgin: fortify me against thine enemies, and the enemies of the Church of jesus Christ; which being his only commonwealth, kingdom, patrimony, vineyard and mystical body, every member thereof, aught to defend, yea is more bound thereunto, then to the defence of any earthly common wealth.  
5. As for thine incpmparable, and unspeakable merits and benefits towards me, and towards the whole world, all true Christian hearts do acknowledge them; & with Aristotle I confess, Qui beneficium accipit, 
De congruo uon de condigno.  libertatem perdidit, He that receiveth a benefit loseth his liberty & becometh a slave to his benefactors. How then should not I & the whole world, confess ourselves to be obliged unto thee for so general and so worthy a benefit as we have received at thy hands, jesus Christ taking that flesh of thee, in which he would dye for our offences? Therefore (o blessed virgin) I offer myself with this my labour as a poor slave unto thee, I prostrate myself like a poor wretched & sinful creature before thee, confounded and oppressed with many imperfections and defects, void of merits, destitut of grace, overcharged with the dreadful assaults & machinations of powerful enemies, they to strong to offend, and I to weak (without thy help) to defend myself against them. We therefore, Sub tuum praesidium confugimus sancta Dei genitrix, etc. fly under thy safeguard, o mother of God, for none that ever relied upon thee, was frustrated of his expectation, none was ever deceived of his hope, none was ever confounded or discomforted, who hath at any time fled to thy intercession, as holy Church in all ages by experience hath proved, and all holy saints, that ever were, have solemnly avouched.  
6. Thou therefore, o only 
a Aug. ser. 2. de Annunc.  hope of sinners. Thou, o 
b S. Ephren de laud. B. Mariae.  joy, salvation, and peace of the world. Thou, o 
c Damasc. orat. 2. de Assump.  ocean & gulf of grace Thou o 
d Damasc. orat 2. dormit. Virg.  living ark of the living God. Thou, 
e Epiph. l. 3. Hier. 78  the mother of all living, and the cause of life, who broughtest forth life unto the world. Thou 
f Cyril. Alex. hom. 10.  the precious marguerit of the world, the inextinguible light thereof, the crown of virginity, the sceptre of the Catholic faith, and the indissoluble temple containing him, who can be no where contained. Thou, o 
g jerem. adu. joviu.  East gate, ever shut, and ever shining, bringing forth the holy of holies. Thou o 
h S. Greg. in 1. Reg.  mountain which far surpassest in height, all height of creatures. Thou, 
i Rup. lib. 3. in cant.  in heaven the queen of Saints, in earth the queen of Kingdoms. Finally thou art she, than which 
k S. Chry. ser. de Nativit.  nothing was ever seen more noble or more excellent, thou art she who only surpassest heaven and earth: what can be more holy than thou? Not Prophets, not Apostles, not Martyrs, not Patriarches, not Angels, not Dominations, not Seraphins, not Cherubins, nor any thing amongst the visible or invisible creatures, can be found more excellent than thou, o Marry, for thou art his mother, who was begotten of his father before all beginnings. Will we know therefore how far thou excellest all celestial powers? These with fear and trembling stand hiding their face, but thou dost offer up mankind unto him whom thou hast begotten, by whom we obtain the pardon of our offences.  
I therefore thy humble and most unworthy suppliant, do here present and offer unto thy protection, this work and labour (though far unworthy of thy patronage) beseeching thee, that through thy favourable assistance (O most glorious virgin) it may serve for the reclaiming of deceived souls into the sheepfould of jesus Christ; for the confusion of Heretics, and consolation of Catholics; for the detection of falsity, and advancement of verity; and lastlie, for the greater honour and glory, both of thee, and of thy B. Son, our Lord and Saviour jesus, to whom with the Father, & the Holy Ghost, be honour and glory, world without end, Amen.   

THE PREFACE TO THE READER.  
1. A Certain Protestant (gentle Reader) quassinge, and caurroussinge in a place, cried out against the Pope, which is a custom now a days, aswell with the meanfest, as with the greatest, & chiefest personages, having their ministers at their elbow when they are at meat, to slander the Pope, Priests and Catholics. I would they had read and observed the verse of S. Augustine.  
Quisquis amat dictis absentum rodere vitam,  
Hanc mensam vetitam noverit esse sibi.  
Who so speaks ill of those that absent be,  
Forbidden is this table's company.  
But these men when they are in their greatest dissolution, than they rail against religion, which should bridle, and restrain them from their riotous, and wanton excess. This party being reproved by a certain Catholic gentleman, that was at the board, began presently to defend his liberty, and licentiousness by holy scripture, and by the words of our Saviour mistaken & ill applied, answered, that whatsoever enteretd into the belly, doth no harm to the soul, but that which cometh from the heart. This is no new practice in the malignant Church, as Eusebius saith of the Heretic Cerinthus, who because he was given to the belly and beastly pleasures, framed holy scripture according to his sensuality, as this protestant alleged Scripture against fasting, and began to provoke the Gentleman to dispute with him; who answered him, that it was not his part to reason or judge of holy Scripture, being so mystical, and so far exceeding his capacity, especially in such disordered places amoungest the cups; the fruit whereof would rather tend to confusion, then to edification or devotion. The Protestante replied, that if any man could answer to his demands or questions at the full, and satisfy him truly and effectually, he would become Catholic: the Gentleman said he would do his endeavour to propound such demands to others; and so he went unto the chiefest protestants of that place, who have set down these challenges & delivered them unto the said gent. who delivered them unto me; being in one house with him.  
2 These propositions were nothing else, but the old heresies of ancient heretics, and were long since condemned, and anathematised by the authority of the Catholic Church in all ages, wherein those heretics did springe up. As by S. Peter against Simon Magus. By Liberius the Pope, S. Athanasius and S. Hillary, against Arrius. By S. Damasus, S. Gregory Nazianzen & S. Basil against Macedonius. By S. Celestinus Pope and S. Cyrill of Alexandria, against Nestorius. By S. Leo against Eutiches. By Irenus against Valentine. By Tertulian against Martion. By Origine against Celsus. By S. Cyprian against Novatus. By S. Hierom against Heluidius; jovinian, Vigilantius, Luciferans. By S. Augustine against Donatists & Pelagians. Bianca Agath against Montolistes'. By Tarasius against Imadge breakers. By Lanfrancus, Guitmundus and Algerius, against Beringarius. By Petrus Cluniacensis against Henricians and Petrobrusians, and against Adelhard. By S. Bernard against Thomas Waldensis, and Witcleefe. By the bishop of Rochester, as well by his books as by his blood, against Luther and Zuinglius. By King Henry the 8. himself, against the said Luther, whose book I have. Finally by so many general Counsels of the world in all ages, and by the most famous & general Council of Trente, which sat upon this matter the space of 16. years.  
3. Touching the aforesaid propositions, truly ● was loath (though earneastly entreated by the Gentleman) to trouble myself to answer them, and that for many causes. First for that Protestants are void of all humility, whose religion is nothing else than a perverse and self-willed denial of religion, never learning the truth simply but oppugning it wilfully. The second, because whatsoever Protestants writ, they do it not neither for gods sake, or for their own edification, but for the destruction and confusion of others, as Luther himself their Author did confess disputing with Eckius, who said, that it was not for gods sake, he took that matter in hand: and therefore none more maleparte or saucy than they be, 

Osuis. lib. 1. de here. Sur. hist. Anno. 1519.  
Beza in pref. novi testam. An 1565.  
Tom. 2. Lib. 3. Regem Angliae to. 5 ad Galat. c. 3.  
Beza act. c. 10. in pref. novi test.  
Mus. in locis communib. c. 10. Bren. in Apolo. conf. wittenb. c. de council Calu. de vera eccl. reformat.  
Musc. de comm. loc. c. de ministrat, inter. prep locor. commu. Martyr de votis.  
Illir. pref. novi testa. Pet. in pref. 1. cor. Humfred. in vit. juelli par. 212.  
Calu. in pref. instit. ad Regem Galli.  
Martyr de votis pag. 566. 10. res. Camp. 5. ratio.  
Beza exempla Theologica.   for they deny all grounds of disputation; all traditions of the Apostles, Doctors, Counsels, and testimony of holy Martyrs. For as when S. Augustine, and the holy Doctors of the Church, reasoned with the Donatists, Arrians, Manichees, and others, and urged them with the authority of gods Church, with the judgement of the sea Apostolic, with the succession of Bishops in the same, with the Counsels, and finally with the name Catholic, those heretics quite rejected all those grounds and means of trial: even so Luther the captain and ringleader of these late heretics said. I set not by a thousand Augustine's, and a thousand Cyprians alleged against me alone: calling S. Augustine, S. Hierom and S. Gregory, the justices of the Papistical kingdom. Thus also did that proud Beza, charge Origines with blasphemy, adding that neither S. chrysostom, nor any of the Greek fathers, did ever declare the truth simply: & charged Saint Hierom with shameless errors, as invocation of Saints, and the practice of chastity or virginity in the Church. Musculus also said, that S. Hierom did deserve rather hell than heaven. Brentius did charge the first Council of Nice with foul errors. calvin called the fathers thereof Lunatic and francticke people. Musculus saith, they were instigated and led by the devil, and that all Counsels were pernitiouslie fallen into errors. Vrbanus Regius said, that in the best times of the Church, Satan overruled all bishops. Peter Martyr called the ancient Fathers, pratlers, but no divines. Illiricus rejected the said Fathers. Peter Martyr also said, that as long as men rely upon the Fathers, they must be deluded with errors. Doctor Humphrey at Oxford said, that jewel gave a great scope unto the Papists, and did himself great wrong, in alleging the Fathers for himself: for what have we to do with flesh & and blood? The same also calvin and Peter Martyr wrote. Whitakers also unto Doctor Sanders answered saying. We care not for your histories. Doctor Toby Mathewe said to Father Campion. If he should believe the Fathers, he could not be a protestante. Beza cried out against Athanasius, and the Fathers of the Council of Nice, for that (saith the) Athanasius found out this Tripartite god (he meant the blessed Trinte.) He said also that he Fathers of that Council were blind sophists, the ministers of the the beast, & the bondslaves of Antechrist.  
4. The third cause of this mine aversion was, because protestants are hard to be reclaimed: for that amoungest all the sects that ever were none were more inconstant, or variable in their Doctrine then the Protestants. For neither birds, or beasts (as Pliny saith) do watch to break other bird's eggs, or destroy others offspring, 
Plin. natural. hist. lib. 10. c. 74  as these Protestants watch to destroy and abrogat the Doctrine which was hatched before them: so as whatsoever the first gospeler doth settle, the whelp that comes from him doth destroy it: as in steed of many examples the confession of Augusta may serve for one, so called for that in that city, 

Colloq. altenbar. f. 4 39  
Colloq. altenb. fol. 464.   the Lutherans did exhibit to Charles the 5. a book wherein were written all the articles of their Doctrine, which was 50. times changed and mangled, as they themselves affirm, in all which, the last is nothing like the first, and so, they call it. Cothurnum etc. A disliking unto all the rest, notwithstanding Luther said it to be. Fundamentum quod hactenus papistis opposuimus. The foundation which hitherto we opposed against the Papists, the ground of our religion according to the word of god, and the only rule of the peace and establishing of tranquillity in Germany (saith he) but in very truth was the cause of all the wars, and troubles thereof: and which was abolished out of Germany, yea out of Augusta itself, and within few years became zwinglians & Zuingfeldians, and is in no place accept in Saxony: For other sects (with which that miserable Country do abound, being in number 20. as Stanislaus Rescius describeth) carrienge with them all the sway, did step in amoungest them, and so at the last Luther's Doctrine was utterly rejected. Count Palatines Country can bear witness of this mutability, which from Zuinglianisme, turned to Lutheranism, & again from Lutheranism to zuinglianisme. 
Smidlerus in vita Bullen. f. 15.  As also upper Germany when one Prince, or great superintendent dies, the people after their death do change their religion.  
5. England also cannot deny this to be true, which a certain Pope many hundred years prophesied of them, saying. English men, of all nation's are most inconstant and wavering in their faith, the time shall come (saith he) that when Christendom shall have most need of them, they shall suarwe from their faith, and fall into sects, and heresies. For in our days it changed her religion 4. times within 30. years: under king Henry the 8. king Edward his son▪ Queen Marry; and Elizabeth; And as Fox saith, king Edward being a child after his father's funeral, by the instigation and setting on of his Uncle the Duke of Somersett, did abolish the religion, which his Father had by law ordained viz. The six articles, containing. 1. The truth of the Real presence. 2. That both kinds for all persons, are not necessary. 3. That marriage of Priests is prohibited by the law of God. 4. That Vows and votaries are confirmed by the law of God. 5. That the Mass is agreeable to Christ's institution. 6. That Auricular confession, is warranted by the word of God. This king set forth two books of reformation & afterwards a third. These articles of our faith were made at one parliament by the said king Henry the 8. and were abrogated as superstitious inventions by another Parleament. Anunas & menstruas fides, as Hilary and S. Basil say of the Arrians, every new year and month a new faith. And what I pray you can be amoungst Christians, more disgraceful than this? For ought not our Religion, & every article thereof, to be as the same S. Basil saith; eadem heri, hodie & in saecula? to admit no change, but to continue his vigour, aswell yesterday, to day, as also for ever? According whereunto our Saviour also saith, that heaven and earth shall pass, but my words shall not pass, nor any jot, nor syllable thereof till all be fulfilled. Is there any Christian to be found, who dares be so bold to say that our Parliament exceedeth the power of God? But god by his absolute power (as Aristotle and all divines, and Philosophers affirm) cannot make two contradictories or contraries to be true, because of the implication therein (for if the one be true, the other must be false) and truly no more can these opposite and contradictory Parleaments, be possibly true.  
6. The 4. cause was, that Protestants make but a mockery of all religion, for that they follow Nicholas Machavailes precepts, holding that the Catholic religion is a hindrance to state, and that Princes should follow that religion (though the grounds thereof be never so false) which doth advance their present estate: but contrary to this S. Thomas saith, that wisdom and power are companions of true religion, which when it faileth, the power of state also faileth: non veniat anima mea, saith S. Bernard, in Concilium eorum qui dicunt etc. my soul shall not follow their Counsels who say, that the exaltation and and peace of the Empire, will hunger the peace of the Church. If justice be a virtue to give every man his own, to give to Cesar his own, and to God his own, how doth the Prince keep justice with god, that takes from God his right, which is religion, & deprives his divine majesty of that worship & reverence which is due unto him? This is proved, for that Princes following this false reason of state, have been put by God from their state, as jeroboam the servant of Solomon, to continue himself in the kingdom which he had taken from Roboam, did alter the Religion & made a false religion. For he made two golden calves, one at Dan, and the other at bethel: and also altered the order of priestood, by ordaining others that were not of the order of Levy. For which both he and his issue were deprived of their kingdom, and destroyed of their lives. The Princes of the jews, by reason of their state, put Christ to death, lest the Romans' should come upon them, nevertheless the Romans' came upon them, and destroyed them.  
7. Vetiza a king of Spain and his successor Rodorigus, fearing the rebellion of their subjects, for their own wicked acts, destroyed and razed down all the strong holds of Spain: which was the cause that, that Country was brought in one quarter of a year in subjection by the Moors, which were not expelled Spain in 700. years after. The kings of France, Francis the first, and his son Henry the second, the one brought in the turk, thinking to bring him in to Spain against Charles the fift Emperor & king of Spain, to destroy Spain. But whether did the tempest drive the turk, but to Tolouse within France, which afterwards with great a do, making many spoils of that Country; were driven out, after burning the City of Nicaea & other cities out of which they brought with them 5200. Christians as slaves, amongst which number were 200. consecrated virgins; the other did join with the rebellious protestant Princes against the said Charles, by whom they were overthrown and brought to subjection. King Henry the third of France, being persuaded, that he should never be obeyed of his subjects, unless he should make away the Catholic Princes, as Henry of Loren Duke of Guise and Luyes of jorem, the Cardinal his brother: murdered them in the assembly of Bloys 1588. but for that he was led rather by the wicked Council of Machevillians, and not by the law of God, he was punished himself by a poor silly friar without the procurment of any, but of his own head, who thrust him through with a knife being in the midst of his army, purposing to besidge Paris. john Frederick Duke of Saxony, intending to take the Empire from the house of Austria, followed Martin Luther's Council, that he should change his religion, so that by the procurment of Luther he rebelled against his sovereign. But the fruit that he reaped by this false reason, was to be apprehended, put in to prison, deprived of his estate, Dukedom and dignity of elector ship: was not Absalon destroyed by the false Council of Architofell? And Aman by his wicked plots, by which he taught to destroy Mardocheus and the chilrens of Israel? For there is no wisdom or Council of Machevillians against God & his Church. Thomas Cromwell was put to death (as Fox saith) by the cruel law he made himself, as by a certain fatal destiny (these be Foxes words) that whosoever should be cast into the Tower, he should be put to death without examination; the said Fox calleth this Cromwell the wall and defence of protestant religion. But, qui hominibus placent confusi sunt, quoniam Deus sprevit nos, those which do please men are confounded, for God despiseth them.  
8. The principal and last reason or cause is, for that these articles are already condemned by the general judgement and verdict in so many general Counsels as have been in the world, & specially by the last general Council of Trent, therefore now they ought not to be called in question. Whereupon Gelasius the Pope saith. Maiores nostri divina inspiratione cernentes, etc. Our Ancestors foreseing by divine inspiration, did most earnestly pray the faithful, that whatsoever was decreed by any Council against any heresy, for the faith of the Catholics and the Catholic truth, it should never be brought in question again. Also Leo the Pope did desire the Emperor Marcianus, that there should be no retractation in any thing defined by the holy Council, and so the said Marcianus established by law according to his request, that none should dispute of the definition of the Council. The said Leo also taught the same in his Epistle to the Council of Chalcedon, & to Maximus the Bushopp of Antioch. The same is also decreed in the Council of Ephesus, and in the Council of Chalcedon, S. Augustine also said, that it is an insosolent madness to disputed against any thing, that the Catholic church had defined. For our Saviour saith, whosoever heareth your, heareth me, and whatsoever they will you to do, that do ye.  
5. For as much therefore, as these heresies were condemned (as I have said) by the general Council of Trent, unto whom protestants refused to come to try their doctrine (for none ever refuseth the trial of general Counsels, but heretics) therefore we ought not to dispute with them any more. Which also rightly agreeth with the council of S. Paul unto Titus saying. A man that is an heretic after the first and second admonition, shun, knowing that such a one is perverted. And to Tomothy he saith, these be they that craftily enter into houses, and lead captive silly women, always learning and never attaining unto the knowledge of the truth, but as james and Mambris resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith. All the while that S. Augustine was an Heretic S. Ambrose would never dispute with him; And the Empress Placilla, wife unto the great Theodosius, understanding that Eunomius the Heretic would feign reason with her husband, for eschewing danger of being corrupted by him, did with great wisdom hinder the conference. And Nazianzenus saith, we ought to abhor Heretics as the destruction of the church, and the poison of truth, not carrying any hatred unto their persons, but having pity of their errors. Ignatius likewise saith, ut siilij ●●cis fugite divisionem unitatis, & malam haereticorum doctrinam. As the children of light, shun division of unity, and the wicked doctrine of Heretics, by whom the whole world is defiled, resraine from those evil herbs, which Christ did never plant, for they be not the seed of God, but of the devil. Be not deceived brethren, saith he, whosoever shall follow a seducer, shall never possess the kingdom of heaven: and whosoever departs not from a false preacher, shall purchase everlasting damnation.  
10. Thus he admonished, that we should beware of wicked Heresies, the reason of his caveat is, for that Heresy (as the holy Doctors say) is a certain mischief of the devil and a firebrand, that cometh from hell, a pestilent, corrupt, and poisoned air, a cancer that consumeth the body in which it is nourished, a certain disease, that doth penetrate the intralles, and doth corrupt and infest the souls of Christians: and not only doth kill with her touch as the Viper doth, or with her sight as the Basilike, or with her belching as the dragon, but after all these fashions and many more, doth destroy, confound, and cast away all that approach it, neither is there any other remedy but to fly, nor any other refuge then to depart from such a one, as is entangled with it; no other security, then to be far from such an infernal and contagious mischief, which with the name of Christ, destroyeth Christ in our hearts, and under the pretence of faith, destroyeth faith. And S. Augustine saith; let every Catholic fly and abhor them, with whom the Church communicateth not: for we ought not, sayeth he, to have part with them, that have no participation with themselves, and which are not united to the body of the whole Church; and to conclude with our Saviour, one should never otherwise account of them, then as of heathens and publicans, and his holy Evangelist S. john forbiddeth us to salute them.  
11. Therefore (gentle Reader) these be sufficient reasons wherefore we should be loath to dispute with Protestants, which through their fall from gods Church are void of all humility, intoxicated with pride, and are so blinded with malice, that they cannot learn or embrace the truth, or have any true wisdom. For as the holly scripture saith, into a malicious soul, wisdom shall not enter: For in all civil conversation or disputation, especially in matters of religion, we should intent nothing else but the consolation of our souls, and the edification of our neighbours, and as the Apostle saith, Non nosmetipsos, sed jesum Christum praedicamus, not ourselves or our own glory should we aim at, but that of Christ jesus, whose cote without seam is rent in pieces by so many wilful invented opinions of protestāns: whose mystical body (I mean his Church) is despised, forsaken, & persecuted: the fruit of whose doctrine, and the project of their strange devices, tends to nothing else, then to shake the very pillars, stroungest foundations, and fortresses of all Christianity: and at length to bring in all coldness, and doubtfulness in our belief, and misbelief in the principaleste mysteries in our Catholic religion, plain Athesime and confusion of all Christian piety, a gate for all disorders, and dissolution of life and manners, a shipwreacke of Conscience, and other marckable and suitable effects to their doctrine and behaviour, which are practised by them daily in all places where they bear sway. And although every man (as S. Naz. saith) may think of God, but not every man dispute of him, so every man ought not to dispute or doubt of the chiefest mysteries of Catholic religion, but believe them simply with the universal Church, which is (according the Apostle) the firmament and foundation of truth: and therefore can not in any sort deceive us.   


Lib. I.  
CHAPTER I. WHether the Religion which Protestants profess be a new Religion, or whether the Romish Religion be new, and that of the Protestants be ancient and old.  
CHAPTER II. The occasion of Luther's, and of other heretics fall from the Catholic Church. fol. 13  
CHAPTER III. By what deceit, hypocrisy, and dissimulation this heresy crept in to other Countries, by what perjury and forgery they were deluded by it, and what destruction, and desolation it brought with it. fol. 21  
CHAPTER IU. That heresies are the cause of Revolution of Countries; and destruction of state. fol. 30  
CHAPTER V A prosecution of the laste Chapter, that heresies are the causes of troubles and disquiettnes. fol. 49  
CHAPTER VI That God doth extend the rod of his wrath upon Princes and common wealth's infected with heresies. fol. 43  
CHAPTER VII. Of the miserable death and ends of such as devised and defended the protestant Religion, as also other heresies. fol. 61   

Lib. II.  
CHAPTER I. Whether there be nothing that the Protestants affirmatively believe, confess, and profess, but the Church of Rome doth believe the same, and cannot be denied by Catholics, but that they are most ancient and consonant to the word of God. fol. 71  
CHAPTER II. A further Confirmation, that these new ghospellers, tend directly to Turkism. f. 83  
CHAPTER III. Whether Papist Priests do amiss in taking any thing for their Masses. fol. 86  
CHAPTER IU. Of praying unto Saints: And whether the Church doth offend in praying unto them. fol. 91  
CHAPTER V Whether Papists do err in worshipping and adorning the relics of Saints, & whether they sell their Mass and prayers for temporal gain. fol. 102  
CHAPTER VI Whether Papists do commit Idolatry, in worshipping the Cross of jesus Christ. f. 129.   

Lib. III.  
CHAPTER I. Whether Papists blaspheme against God, in saying that any man can merit. fol. 150  
CHAPTER II. Protestants say, that a Christian though never so virtuous, or so acceptable to God, hath no grace, or virtue inherent in him; because they would have no good act to come from man, by reason of that grace, fol. 157  
CHAP. III. In that heretics reprehend the Catholic Church, yea condemn her of great folly, for endeavouring herself to receive gods graces: they by this mean take away free will from man, and all due preparation, and disposition to receive gods grace, and divine influence. fol. 161  
CHAP. IV. Whether we derogate from the merits of Christ, in making our merit's partakers of his merits. fol. 169  
CHAP. V The absurdity of this doctrine, that every one should assure himself that he it predestinated unto life everlasting, and that we ought to be as certain thereof as we should not once fear the contrary, or to misdoubt the same, is discussed. fol. 186   

Lib. 4.  
CHAP. I. Whether the holy scriptures be for Protestants, and not for Papists, and whether we rely upon traditions, not warranted by holy Scripture. fol. 193  
CHAP. II. Whether every man ought to be judge of the scripture, and rely altogether upon his own judgement touching the interpretation thereof, being inspired by the holly ghost concerning the same. fol. 208  
CHAP. III. How heretics would fain take away all tradition, alleging for their purpose that of S. Math. 15. In vain you worship me, teaching for doctrine men's precepts fol. 213  
CHAP. IV. Certain objections answered against traditions, taken out of the first Chapter of S. Paul to the Galathians. fol. 231  
CHAP. V Whether we prohibit the scriptures to be translated into the vulgar tongue. fol. 234  
CHAP. VI Whether we forbidden the ignorant to pray in a languadge which they understand. f. 240  
CHAP. VII. Whether a man ought not to pray, either by himself, or by another, but in a language he understandeth. fol. 251   

Lib. V  
CHAP. I. Whether the Church universal can be charged with errors, contrary to the first institution of the blessed Sacrament of the Eucharist. fol. 259  
CHAP. II. Whether the Catholic Church doth add to this Sacrament, in making it both a sacrifice, and a Sacrament. fol. 286  
CHAP. III. Whether the Catholic Church commit offence, in leaning to the literal sense of Christ's words, in the blessed Sacrament of the Altar. fol. 318   

Lib. VI  
CHAP. I. That there is a purgatory, which is proved aswell by Scriptures, and ancient Fathers, as also even by testimonies of Protestants themselves. fol. 350  
CHAP. II. Touching the Pope's Authority, in releasing of souls out of purgatory. fol. 359  
CHAP. III. Whether it be against the law of God, to forbid Priests to marry: and whether vows and votaries are rather the inventions of men, than the ordinance of God. fol. 363  
CHAP. IV. Whether we ought to confess our sins to priests, and whether that priests cannot remit or forgive them. fol. 372  
CHAP. V Whether fasting from one sort of meat, more than from another, or for to use any observation therein, be superstitious, according as protestants do affirm. fol. 377   

Lib. VII.  
CHAP. I. Whether the Protestant assertion be true, which affirmeth, that general counsels can err. fol. 386  
CHAP. II. That the catholic church, in those things she doth propound to the christians to believe (whether they be contained in the Scriptures or not) cannot err. fol 395  
CHAP. III. Whether Catholics are to be charged with arrogancy, for thinking that their church cannot fail. fol. 396  
CHAP. IV. That this Church which shall never be hid, but remain visible, is manifest by the parable of Christ our Lord. fol. 402  
CHAP. I. 
Li. VIII.  Whether that papists do amiss, in having their churches and monasteries so sumptuous, their altars and ornaments so rich, and ecclesiastical possessions so great, the poor wanting the same. fol. 407  
CHAP. II. Of the unhappy ends and other punishments, by which God doth chastise those that presume to rob Churches, or otherwise to profane and abuse sacred things fol. 416  
CHAP. III. A prosecution of the last chapter. fol. 426  
CHAP. IV. Whether the king may take away church livings at his pleasure; And whether as he is absolute king of the temporal goods of his subjects, he be so also of the Church & church livings. fol. 440   

Lib. IX.  
CHAP. I. That the protestant religion, whose principal foundation and grounds are these articles aforesaid, is nothing else then a denying of all Religion and piety, and a renewing of all heresies. fol. 447  
CHAP. II. That no jot or syllable of Christian religion, aught to be counted a thing indifferent or of small moment, and that whosoever doth not agree with the Catholic church in all points of belief, cannot be saved. fol. 459  
CHAP. III. That the new Religion, for that it takes away all religion, is worse than that of the Turckes and Gentiles. fol. 452   

Lib. X.  
CHAP. I. An answer unto Protestants, barking against the religious institutions of holy Orders, saying that religious vocations were not instituted by our Saviour. fol. 467  
CHAP. II. That the Apostles and their followers in the primitive church, followed this estate of perfection. fol. 473  
CHAP. III. Of the increase of religious orders, and how the same continued from time to time until our days. fol. 476  
CHAP. IV. That priests in the primitive church, even from the Apostles time, were religious, and observed religious order of life. fol. 486  
CHAP. V Of the multitude of religious persons. fol. 491  
CHAP. VI Of many great and eminent men, who forsook and contemned the world, to become religious. fol. 499  
CHAP. VII. Of Emperor's Kings and Princes who forsook the world to become religious. fol. 504  
CHAP. VIII Of Empresses, Queens and Princes who likewise forsook the world to become religious. fol. 518  
CHAP. IX. How greatly religious people fructify unto God and to his Church: and that they are the best labourers which are therein. fol. 525   

Lib. XI.  
CHAP. I. The name of those that suffered death by the Gewses of Flanders, where the protestants are so called. fol. 534  
CHAP. II. 
Certain cruel and bloody facts committed in France against the Catholics, by those that the vulgar sort do call Hugonotes, from the time that they stirred rebellion against the king, Anno 1562 fol. 544.  
A Catalogue of those that suffered death, as well under king Henry, as Queen Elizabeth, and king james, from the year of our Lord 1535. and 27. of king Henry's reign unto the year 1620. fol. 555   
CHAP. III. A Compendium of the martyrs and confessors of Ireland under Queen Elizabeth. fol. 569   

Lib. XII.  
CHAP. I. Every sect of heresies challenging unto themselues the true and Catholic church, there is here set down, the true notes and marks, by which the same may be discerned. fol. 587  
CHAP. II. That there are many excellencies and effects which should allure every one, to follow and embrace the Catholic religion; And contrariwise, many inconveniences and blasphemies which the new religion holdeth and teacheth. The first excellencies. fol. 609  
CHAP. III. The 2. excellency, is the pure and holly doctrine which it professeth. fol. 610  
CHAP. IV. The 3. Excellency is, most divine Sacraments, which confer grace. fol. 613.  
CHAP. V. The 4. Excellency is, to favour the good, and to punish the wicked. fol. 616.  
CHAP. VI The 5. Excellency is, the conversion of all nations unto Christ, and driving Idolatry out of the world. ibid.  
CHAP. VII. The 6. Excellency of the catholic Religion is, that the same is proved and averred by so many good witnesses, as sacred and learned doctors, blessed saints, martyrs, and general counsels. fol. 617.    

APPROBATIO.  
Hic Liber cui Titulus (The Theatre of Catholic and Protestant Religion) nihil continet quod fidei vel moribus adversatur, quin potius multa, quae tam ad fidem Catholicam stabiliendam, quam ad haereses huius temporis impugnandas optimè inseruiunt.  
Matthaeus Kellisonus S. Theol. Doct.   

WHETHER THE RELIGION WHlCH Protestant's profess be a new Religion: or whether the Romish Religion be new, and that of the Protestant be ancient and old.  

CHAPTER I.  
1. IF Protestants were of sound judgement, or not distracted of their wits, they would never suppose, much less aver so manifest an untruth, as that the religion of the church of Rome is a new religion: or defend an absurdity so egregious, as Protestant religion, to be the more ancient; Wherefore this first assertion being so evident, and known an untruth, such as do follow, are the less to be believed.  
2. It is well known, that before these 80. or 100 years, all Christendom did embrace the catholic Roman religion, so that it was, terra unius labii, 
Gen. 11. Act. 4.  as it is written in Genesis, a country of one language, and one speech; and as we read of the christians in the Acts of the Apostles, that first believed in Christ, that they were of one hart, and of one accord; and as one God was honoured, and worshipped of all, so one faith was embraced of all, they observed one order of administration of the Sacraments, they used, and kept one observation of ceremonies: all were called Christians, (which blessed name none disdained) none were called Gospelers, Lutherans, Caluinists, Zuinglians, Protestants, or Puritans, Anabaptistes, Trinitarians or any other sect, with innumerable others which the Protestant religion hath set abroach and invented: men were simple, and honest in their dealings, faithful of their promises, charitable in their works, zealous in their belief, obedient unto their Prelates, and Pastors. This is so evident a truth, as that all books, records, general and provincial counsels, all parleamentes of kingdoms, all unctions, and investinge of Emperors and Kings, all consecration of Bishops, all holy orders of Priests, all churches, monasteries, and chapels, in the world, all the gates of towns, and cities, all monuments, and records both spiritual and temporal, all universities and doctors of Christendom, both common and civil laws of all countries, yea Protestants themselves do plainly witness.  
3. But that Protestant religion is new, is a thing most certain, for there are men yet living at this, day more ancient than it, and can remember, when it first came into England, and Ireland. We can show you the first inventors, and authors thereof. The place, the time, and the occasion by which it crept in, and infected these miserable nor then countries. Who have opposed themselves against it. What garboils, & calamities came into those countries, that nourished the same. What rebellion and insurrection of subjects against their princes, for defending the same. What were the motives of such as invented it, and occasions of others, that embraced it. The success of the one and the other, and by whom, and how the same was condemned. I pray you what can be more evident signs and tokens of novelty? for novelty in all common wealths (but especially in matters of religion as S. Nazianzenus saith) is to be avoided, yea the Emperor of the Turckes did advice the Queen of Transiluania, to beware of the novelty of heretical sects, and that she should never suffer the same to creep into her country. It is well known also, that the name of protestant religion was never heard of, before the year of our Lord 1529. in the town of Spira in Germany, where the Lutherans being as it were combined against the Emperor Charles the 5. did use a kind of protestation, whereupon afterwards they were called Protestants.  
4. If thou say, that it lay lurking and hidden in the world, I ask where, or in what place of the world, in what kingdoms and towns, or who were the defenders thereof? Truly no writer or historiographer, did, or could ever make mention of any such, nor ever before that time any mention was made of them, nor was it ever heard, that any heretical sect was so closely hidden in the world, but it might be known: at least, when Luther himself taught the same, they should then have manifested themselves, and yet we can find none such: for such as followed Luther, they were before Catholics. Ex nobis prodierunt (saith Saint john) sed non erant ex nobis. 
joan. 2.  They went forth from us, but they were not of us, for if they had been of us, they had remained with us: it is clear therefore they were not good Christians, who forsaking the narrow way of salvation, run headlong into the broad way of perdition, and licentious doctrine of new sectaries; Whereas the religion of Christ, is a religion most ancient, sacred, immutable, impregnable, inviolable, always the self same, holding and continuing his vigour and force, unto the world's end, it is the soul, and life of the Church. For even as by the soul, flesh is united unto the living man: so by religion mankind is joined unto the church of Christ, being his spiritual kingdom, and all that ever were saved either before, 
justinus mart. orat. ad Anto. Aug. l 10 confess. ca 43.  or after Christ, ought to be called Christians, as justinus martyr, and other holy Doctors do say, for that they embraced Christian religion, and as saint Augustine saith. Ipse unigenitus Dei silius homo propter nos factus est, etc. The only begotten Son of God became man for us, that he should become the head of his whole Church, against which the gates of hell shall not prevail, 
Matt. 16.  unto whom Christ promised to remain withal, unto the consummation of the world. 
Matt. vlt.  So that the religion by which this church is upheld and Christ professed, did and shall always continue.  
5. It is well known that the name of hugonots began in France an. 1562. (as themselves, of their assemblies made in the night at a gate in Tours in France called Hugon confess to have taken their denomination) went out of the Catholic church, and did embrace the impiety of calvin. In Scotland they fell also from the Catholic Church into Caluinisme, anno Domini 1560. In Flanders the Geuses revolted from the said church overwhelmed in the pit of so manny heresies, anno 1566. In England they changed religion anno 1535. and first fell unto Lutheranism, afterwards to Zuinglianisme, afterwards the body of the realm fell from Zuinglianisme, to puritanism, the next degree unto Anabaptism: and since what numbers are fallen to the family of love? And what swarms of Athistes are sprunge up in every shire, as Whittguifte noteth against Cartwrith?  
6. Are not the first Authors of the protestancy also known, as Luther, Carolastadius, Oecolampadius in Germany, Pharell in France, Thomas Crammer in England, john knox, and Paul Methen a baker in Scotland, George Browne in Irland? In the Apology of the church of England pag. 142 it is said, that Luther and Zuinglius came first to the knowledge of the truth, 
Luth. tom. 7. f. 307.  and preaching of the gospel. Luther said that God revealed unto him the knowledge of his Son, that he at length might evangelise it to others, and that the Gospel was first preached by him. (D Kellyson reply to Surcliffe fol. 149.) But we know that they cannot allege the author of our religion, neither can they nominate us from any particular man, nor can they charge the Catholic church with any private opinion, or faith, that is not universally allowed & embraced of all Catholics: neither can they nominate the time that she failed of her faith. Neither can they object that our church hath separated herself from the greater church: or that such as did adhere to the Pope, were in number less than any Church. For it is written in S. Gregory's Epistles to the Bishops of the east, that Africa, Spain, France, Italy, and all the world, did communicate with him. This very argument other Doctors did use against other heretics, as Tertullian. 
Tertull. lib. de praescrip.  Qui estis vos inquit, etc. What are ye (saith he) from whence, and when came you? where did you lie hidden all this while? also. Optatus milevita. lib. 2. contra Parmenand. Vestrae, inquit, Cathedrae originem ostendite etc. Show the beginning of your Chair, you who challenge unto yourselves the church, & so other doctors do speak to this effect.  
7. calvin your chief prophet, when he oppugneth our religion, he saith plainly, 
Calu. l. 2. instit. 2. parag. 2.  se toti ●ntiquitati repugnaturum. That he opposeth himself against all antiquity, & saith, that he will admit no ancient Father, but S. Augustine. And in another place he reprehends S. Augustine himself for saying that our wills do cooperate with the grace of God. For God made all things perfect, 
Lib. 2. c. 3.  & in complete order, but innovation came by the devil: We read in the gospel, that after the good seed was sown by God, 
Matt. 13.  the devil did sow darnel & cockle: even so after the true christian religion was sown by the Apostolical, and catholic Pastors in every place of the world, the enemy of mankind by Martin Luther an Augustine Friar, did sow and teach the darnel of absurd, dangerous and damnable heresies anno 1517. being the first author of the protestant religion. So we know the author of the Arrian heresy, to be one Arrius a Priest of Alexandria in Egypte anno 324. Of the Nestorian heresy, to be Nestorius' Archbishop of Constantinople, who taught his heresy in Thracia anno 431. as the other also have taught, the one in Egypte first, & the other in Saxony afterwards. We know the author of the catholic religion to be Christ, from whence we are called christians in all ages, before Luther first invented the name of Papists, for that we obey and embrace Christ's vicar general, our holy Father the Pope, the successor of S. Peter unto whom Christ committed the regiment of his church, feeding of our souls, and the charge of his flock. 
Matt. 16.  This christian religion was first preached in jury the 15. 
joan. vlt.  year of Tiberius Cesar: as also we know that the same was oppugned and gainsaid first by the Scribes and Pharises, afterwards by the gentiles, and with all penal statutes of forcible laws made by the Roman Emperors, & other potentates of the world, which were practised and put in execution for the space of 300. years, to supplant and deface the same. This christian religion was upholden and defended by all the Popes, and confirmed by all the general approved counsels that ever were: But the protestant religion was disproved and condemned for heresy by Leo the tenth, and by the general Council of Trent, and by all Catholic universities of the world; as the Arrian heresy was contradicted and condemned by Sylvester then Pope, and by the general Council of Nice, by S. Athanasius and Hillarius, and other holy Doctors: as the Nestorian heresy also, was rejected by Pope Celestinus and the Council of Ephesus, S. Cyrill & others. So that though we have showed your authors or offspring, the time & place, when it began, and where it began, yet the like you cannot once nominate of us since Christ, and his Apostles, who are the only authors of our belief, and religion.  
6. You affirm, that the protestant religion was since Christ, and his Apostles in the world, but it was hidden. I answer that seeing the Church and religion of Christ ought to be a city placed upon a mountain, or hill, to be seen of every one, (as in many places the holy scripture doth prove) it ought not to be hidden, but manifest to the whole world, otherwise it should not be the religion of Christ, 
Matt. 5. Isa. 2. Psal. 71. Daniel. 2.  so that I must conclude with S. Hierom saying. Bre●em tibi apertamque animi mei sententiam proseram, in illa Ecclesia esse permanendum, quae ab Apostolis fundata usque ad diem hunc durat: 
Dial. lucifer in fine.  I must be plain and declare my mind sincerely, that we must abide in that Church, which was founded by the Apostles and continued unto this very day. If you shall hear such as be christians to be nominated rather of some other head then of Christ, Marcianistes, Valentinians, Montanistes, know than they ought not to be called the church of Christ, but the synagoge of Antechriste: even so such as are nominated Gospelers, Caluinistes, and Lutherans etc. which are the founders of your religion and the inventors of strange new and devised opinions, contrary to the universal catholic church, and to the ancient Doctors thereof: are rather as S. Hierom saith, members of that synagoge, then of the church of Christ, and as they were most perverse & obstinate in their doctrine: so they were most shameless and licentious in their lives; and as the tree beareth in his branches the corrupt humours, that they draw from the root: as the virtue of the cause is known by the effect, and the nature of the springe doth show itself in the brook, and as the springe being unclean, the brook cannot be clear, and the root being withered, the branches can bear no fruit: so Luther & Caluine being your root and offspring, and being unclean, filthy, lecherous, and altogether wedded to carnality and licentiousness, being rebellious apostates, no doubt of such as shall follow or embrace them, no better fruit can be expected of them: hence Zuinglius himself did confess, 
Zuing. c. 2. Resp. ad Luth.  that as soon as he did embrace this gospel of Luther, he was attached with the raging flames of fleshly concupiscence and sensuality.   

The occasion of Luther's fall, and of other he●tikes from the Catholic Church. CHAPTER II.  
1. WE may apply S. Augustine his sentence unto this subject, 
Ang. serm. de tempo- 44.  that there are two roots planted in two fields, by two tilers, or husbadmen: the one Christ doth plant in the hearts of the good, the other the devil planteth in the hearts of the wicked And as this is Covetousness, which is the root of evil: 
1. Tim. 6. Ephes. 3.  so though other is charity, being the root, and offspring of all goodness: according to the saying of the Apostle, that we should be planted and rooted in charity, for as no evil can springe from charity, so no goodness can come from covetousness, so that you may perceive from which of these roots Luther's cause proceeded, and which of these husbandmen did plant the same. For, not obtaining the promulgating of certain indulgences, whereby he hoped to get money; first he railed against them who denied him the same; then he was infected with a desire of vainglory; thirdly with a desire of revenge, for that he had a repulse from the Pope called Leo the tenth; afterwards pricked forward with a most filthy appetite of fleashlye concupiscence, being a professed friar fifteen years, he came out of his monastery, and took with him a professed Nun whereby he might satisfy his filthy lust withal, so that he committed such sin, & sacrilege by breaking and violating his vows, that all the world were scandalised thereat. And so far did he defend his riotousness and beastly debauchedness therein, as to teach that a woman was as necessary for a man, as meat, drink, or sleep: and said moreover, that if a married woman would not render the conjugal debpte of matrimony, 
Lib. ae vita coniug. serm. de matrimonio.  that the husband should not spare his maid. The like filthy lust (but fare more detestable) was the occesion of calvin his heresy. For it is well known as may appear by the judicial acts and records of Novodium; 
Bolsecus in vita Calu. cap. 5. jul. Brig. pag. 59  that he was condemned of the filthy sin of the flesh against nature, & had it not been for the entreaty of the bishop there (which obtained that his punishment, should be turned, unto a hot burning iron on his back) he should have been altogether burnt. john Witcliffe, for that he was deprived of his personage in Oxford, for his vicious misdemenor, began his heresy. Arrius, because Alexander was preferred to the bishopric of Alexandria before him, 
Nicep. de pen. l. 5. c.  gave occasion of the Arrian heresy against the deity of Christ. Montanus for that he was denied the primacy of Asia, which he sought very earnestly, troubled the Church with new heresies, as Nicephorus wyttnesseth, de penitentia l●b. 5. cap. 15. Aerius also, for being denied of a Bishopric fell into Arianisme, and afterwards invented himself a new heresy, which was, that we ought not pray for the dead.  
2. Henry the eight (as john Fox a great puritan in England doth wyttnes, 
Fox. in historia pa. 512. edit. 1  & all the world knoweth to be true) for his divorce made from Queen Catherine his wife, was by the Bishop of Rome excommunicated: who being sore exasperated thereby, assembled a parlament, by which he brought to pass, that he banished the Pope's authority out of England, & made himself head of the Church: thus far john Foxes own words. 
holin. in descrip. Brita. l. 1● cap. 7.  For it is certainly known, that from the conversion of England by S. Augustine during so many hundred years, unto King Henry the 8. as all English historiographers and ministers themselves do acknowledge, the Catholic or papistical religion (as it pleaseth them to term it) did flourish in England, & that the chief point thereof was, that the Pope was judge, moderator and chief Pastor aswell of the English Church, as of all other Churches of the Christians in Ecclesiastical matters: which Catholic faith the said King Henry defended the space of xx. years, as long as he lived with his lawful married wife, aswell against domestical heretics, that were his subjects, by all penal statutes and exquisite torments, at also against foreign heretics by a most learned book in the defence of the 7. Sacraments (which book I have in mine own custody) for which he was ennobled and honoured by Pope Leo the tenth, with the title of defender of the Catholic faith, which was never given to any king in the world before, which he received as Fox says, with great joy: for when it came to the king, being then at Greene which, he went to his chapel, accompanied with many nobles & Ambassadors, Cardinal Wolsey said Mass, the Earl of Essex brought the basin of water, the duke of Suffolk gave the assay, the duke of Norfolk held the towel, the Heralds with their company began their accustomed cries, prononcinge. 
Fox. anno 1528. fol. 441.  Henricus Dei gratia Angliae, Franciae defensor Fidei, Dominus Hiberniae. And amongst his other magnificent titles, he left to this day this title to his posterity, as is well known to the world. Neither only with books, but also with his victorious and invincible arms did he defend the Catholic Roman faith, and the dignity thereof, for the which he fought against sundry princes, and their confederates; as against Lodowicke the 12. king of France, and james the 4. king of Scots, though married to his sister. Who being vanquished, and his great army overthrown by the Earl of Surrie in England, and the said king himself being slain in the battle, for that he was excommunicated, was not suffered to be buried in any Christian grave. Also he sent his Army by sea to join with the Spaniards against the king of France, to assault France in the frontiers of Spain by the powerful force of the English. john Albertus the king of Navare was driven altogether out of the kingdom being, excommunicated by the Pope, which Spain doth possess at this day. Did not the said king within few years after send an Army into Italy against the Emperor Charles the first, in the defence of Clement the 7. then Pope? And notwithstanding he was his great friend and his Nephew, for that Queen Cathrine was his Aunt, yet through the filthy concupiscence by which he was besotted and blinded to marry Anna Bul●ene, and so to be divorced from his lawful married wife, he turned all things topsie turuie, rejected the Pope's authority (which he before aswell by God's laws, the holy scriptures, as by the fathers and Counsels of the Church defended) and so by a parliament of one Realm or kingdom, he disannulled and abrogated that which was established by so many general parleaments and general Counsels of all Christendom, yea by Christ himself and by all such as truly believed in him. And for not yielding unto his desire herein, many religious and constant Martyrs offered their lives, and their blood, amoungest whom was the light of England that most sacred Martyr and learned divine john Fisher Bishop of Rochester, & Sr. Thomas More Lord Chancellor of England: of these sort of people our Saviour wished us to beware: 
Act. 20  the Apostle also saith, wolves shall enter after my departure and shall not spare the flock. 
Rom. 16.  Therefore in another place he requested us to mark and know what people they be, that raise dissensions and scandals in the Church, and do teach otherwise then we have already received, and to fly from them. 
Heb. 4. john. 4.  He also exhorted us, that we should not be lead away with mutable and strange doctrine. S. john also wished us not to believe every spirit, but that we should try whether they be of God.  
3. But the doctrine of Luther cannot by any trial be found true, so that as Christ saith, 
john. 7.  my doctrine is not mine but my fathers which did send me: so Luther may say his doctrine is not his, but his fathers the devil that did send him, 
Luth. lib. de Missa Ang. to G lenens. Gerard & 10. 7. wittemb. 1. Cor. 13. 1. Cor. 14.  whom he boasted to have suggested unto him arguments to overthrow priesthood and sacrifice, that by that means he should overthrow and confounded the true worship of the true God, for God as the Apostle saith is the God of peace and charity, not of dissension. For whosoever procures sects and division betwixt brethren (saith the prophett) is a devil. When therefore by Luther's means, we see so manny sects against Gods Church, we must not think that ever his doctrine was of God, for in his disputation against Eckius, he fell into such rage and fury, that being admonished, 
Hosius lib. 1. de heresi. Zurius hist. Anno 1519.  forasmuch as the cause of God was handled, he should not transgress the bounds of modesty, he answered, that this matter, as it was not begun for gods sake, so it should not be ended for his sake, for that truly not charity, but envy and malice, was the motive and cause of Luther's doctrine, against the Pope and Church of Christ. 
The malediction of Luther. Theod. co. 4. operum Lutheri in joel.  For when he even departed from his disciples he was wont to say; Benedicat vos pater caelestis omni benedictione & odio Papae. The celestial Father, bless you with all benediction, and with the hatred of the Pope, so as you may perceive of what spirit he was. For I am sure you would not think that spirit to be of God, which dissolveth the union of the body of JESUS Christ, but of Antechriste: for whosoever endeavours to disjoin the Church from Christ, or to dismember himself from the said Church, 
Aug. trac. in epist. john. Ephes. 5.  or goeth about to divide and separate the Church in herself (as S. Aug. saith) he dissolveth & divides JESUS, and his Church which Christ bought with his precious blood, who declared in his death how displeasant division and dissension should be unto him, so as without any other scripture, as Theodoretus saith. Impia & execranda dogmata per se sufficiunt ad suum patrem ostendendum: wicked and execrable opinions are sufficient of themselves, to declare unto the world their father and patron.  
4. In the last of these lamentable examples, I ought not to let slip that of Constance the uncle of Michael Paleologus Emperor of Constantinople, who putting away his married wife, married his daughter in in law, for which he was excommunicated by Ignatius the Patriarch of that City of Constantinople: and the Emperor and his uncle being offended therewith, Photius was invested in that Sea, and so to maintain himself in that dignity, he said that the Pope was an heretic, and that the whole latin Church erred; so as you see, lust and envy brought in heresy, heresy other mischiefs and wickedness into the world.   

By what deceit, hypocrisy, and dissimulation this heresy crept into other Countries, by what perjury and forgery they were deluded by it, and what destruction, and desolation it brought with it. CHAPTER III.  
1. AS in the time of the Roman Emperor Heraclius, 
Gusp in mahometo.  one Mahomett a soldier did combine with others against the said Emperor, by the crafty devices of which companion, many Provinces banded themselves against him, 
That league was renewed, first betwixt the landgrave and other princes 22 of Decemb. 1530. and afterwards the 29 of March 1531. against Charles the 5. Sleyd. l. 18  where upon ensued a sudden decay, both in the ecclesiastical & civil government of the east: even so Luther no sooner had hatched his heresy, but that he procured by his deceit and hypocrisy, the Princes of Germany to enter into the like combination or conspiracy against Charles the fift at Smacalde, notwithstanding they swore allegiance unto the said Emperor, which Luther said was not lawful to be observed or performed. So Sleydan a protestant writer says, that because Cesar went about to hinder the religion which they lately brought in, he gave them cause in conscience to oppugn him, where upon there followed a cruel and bloody war betwixt Cesar and the Protestants, 
Surius. An. 1525. Michael ab Iselt in sua hist. 1525.  which brought many provinces to ruin and destruction, besides the miserable thraldom and slavery of the Turcks, under whose dreadful yoke, Hungary and other Provinces adjoininge thereunto, do lie groveling at this day.  
2. At that time also Thomas Monzer priest, by Luther's instigation did stir up a weak and slenderrable of Peasantes against the nobility and Clergy, so as there were slain of them more than an hundreth thousand in Germany that year. He burned 200. castles and monasteries, murdered the Earl Heluesten, with many other nobles, so as Germany suffered more calamities that present year of the Lutherans, than they received of the Spaniards and French men the space of 10. 
Surius. An. 1525  years before. Alsoe the Duke of Lorraine slew in one Day 27. thousand Peasantes that made insurrection against him, by the said Luther's procurement: in Franconia 200. Castles and and Monasteries were burned by those rebels. The like havoc they made at Francfort, Mongontia, and Collen. The like garboils combustion and bloody tragedies, surpassing the other in horror and detestation, in all other Countries where this Hydria and infernal heresy once got footing, was stirred up and enkindled, as in Savoy, Scotland, France, Flanders, and in other bordering Countries: and by what falsehood, perjury and dissimulation yt infected Flanders, you shall immediately see.  
3. First this heresy was never known in Flanders before Anna Saxonia, 
Michael ab Iselt in hist Surius historia. Florentius vander Haer de initijs tumu●tuum Belgiorun.  a woman of Saxony, who was infected with Luther's heresy, was married to the Prince of Aurenge, as other noblemen in Flanders unhappily were married to other women heretics, as Herman was married with Count herman's sister, Florentius Pallentius, the Count of Cullenburge, and William Count of Herenberge, all which were married to women of Germany. 
Idem in sua hictoria.  By these women the wicked people called the Geuses of Flanders, made their insurrection against Margarett de Austria, Duchess of Parma, and governess of Flanders, who was fain to fly from them as being over strong for her. But yet to put her in some comfort, one of her nobility said unto her. Non, non Madame, ne craigne pas les Geux, that is to say, do not fear these wicked people: from which time the heretics of Flanders were called Geuses, that is to say, a sort of ragamuffines or miscreants, 
The prince of Aurenge the engineer of all the troubles of Flanders  whom the said Prince of Aurenge made his instruments to make a strong rebellion in Flanders against Philipp the 2. king of Spain by whom he was made Governor and deputy of Hollande, & by whose father the Emperor Charles the fifth, he was made so great, as he was.  
4. This rebellious prince of Aurenge, under pretence of delivering Flanders from the bondage of Spain (as he alleged) brought this heresy into that Country, which was the cause of all the troubles of Flanders for the space of 60. years, but by what dissimulation, perjury, and deceit the said Prince of Aurenge did infect Flanders with this heresy, the chancellor of Lone doth witness. 
Epistola Michaell Baysane Lova. de unione statuum. An. 1578.  I was present (saith he) when the Prince of Aurenge (the cause of all the troubles of Flanders) made a protestatation at Mons, that his drift was not to disturb or vex any priest or religious person, or to offend the Catholic Church in any thing, but to deliver Flanders from the slavery of the Spaniards. This very oath he made before Mathias Arch-Ducke of Austria, unto whom he was made lieutenant general, but this lewd companion never kept his word, as the histories of Flanders do relate, but became a most cruel persecutor of all ecclesiastical and religious persons, spoiled Churches, violated and abused sacred virgins, destroyed Altars, troad underfoot the holy sacrament of the altar, took away all the ornaments, which he profaned, rob all Churches and Monasteries of their Chalices, and other sacred implements dedicated to the service of almighty God, imbrued his filthy murtheringe hands with the innocent blood of most virtuous priests and religious men, not sparing any order of personnes though never so holy, whereupon many of the nobility being offended thereat, with many Cities, as Mastrick, Mons, Dovay, Arras, & others forsook him, and yielded themselves to the Prince of Parma.  
5. Of the like falsehood, deceit and perjury was the bastard of Scotland called james detected, base brother to the last Queen of Scots, by whom also he was made Regent of Scotland, and advanced by her means, to the greatest dignity and wealth that Scotland could yielded. Notwithstanding for all these kindness and obligations, aswell by nature, as by such singular promotions, benefits and deserts, yea his vow and promise so often iterated and solemnly confirmed with wicked oaths, yet being infected by john Knocks an Apostate Friar, and afterwards a minister & instrument of calvin, to enkindle the flames of that most wicked and damnable Heresy in that Country (the Author and instrument of all the rebellion of Scotland) he conspired against that sacred sovereign, murdered her husband, and appeached her with the ymputation of that murder, who being most innocent thereof, plotted, and stirred up such strong rebellions by her subjects (himself being the chief Captain of this combustion) as she was taken and cast into a most filthy prison, where her death was threatened unless she would resign the government of her kingdom unto that ugly monster. And being delivered out of that prison, she was fain to fly into England, where by the procurement of that bastard, she was cast into prison, which she suffered the space of xx. years, and at length, being Queen of France and Scotland, notwithstanding was put to death.  

Hollens in hist. scholast. pag. 500  6. This bastard and the rest of his Caluinian Confederates, sought nothing at the beginning (as they pretended) but liberty of their conscience: which being granted, they protested and swore all dutiful allegiance to the Queen and state. 
Lib. 16. pag. 590.  But after they obtained what they sought for, they took perforce the whole civil government into their own hands, and by their faction and combination, suddenly grew so strong and insolent, that they denied the same liberty of conscience unto her; & her husband. And as Buchanan in his Scotish history sayeth, when upon all saints day the Queen would in her Chapel have had Mass after a solemn manner, the ministers of the Gospel (saith this auctor) encensed the nobility against her, that by force and violence they should compel her to leave off: so that she was enforced to obey a crew of Caluinian ministers, which could do more in Scotland at that time, by their new heresies (never in any request in that Country before) than their ancient and Catholic religion, by which they were converted from gentiles to be Christians, which they professed so many hundreth years before, or the duty of subjects to their Prince, or the power of the Prince herself, or any fear of God, or respect of his laws, divine, natural, or any humane honesty or Civil modesty. Where you may perceive what liberty this wicked and licentious heresy gives, how turbulent it is, what garboils it bringeth with it, unto which dissolute and wanton youths are most inclined: whereof a number of that Country being in France to try their wits, or to raise their fortunes, they brought with them from calvin this poisoned doctrine, that infected all that Country.  
7. Not unlike unto this hypocritical pretence of Conscience, calvin, Beza, and his ministers used, to get footing in France, although not with the like success. After they had most solemnly protested that they intended nothing but only liberty of their conscience. And so in the assembly of Poise, they did swear obedience to Charles the nynth, and his successors, and uttered these, words. We swear before God and your majesty who are our sovereign, that if any of us hereafter shall misbehave himself in kindling any stir in France, that we will ourselves persecute him with fire and sword. This protestation was made by Beza, which not withstanding was the only author and firebrand of all the misery, and calamities of France (as john Knocks and Buchanan in Scotland) by whose plots, and policies, all France was in an uproar, all the nobility divided by faxions, the civil government and political laws of the kingdom utterly despised, the ecclesiastical laws and Censures of the Church quite rejected, all sacred things profaned, Churches and monasteries burned, sacred Virgins deflowered, many priests, and religious persons with most unusual torments, murdered and massacred, the nobility destroyed, their houses ransacked, by whose cruel hands most of the blood Royal of France was extinguished, as the king of Navare at the siege of Roan, the Duke Monepenser, Rosorgomus. The Prince Dellphine. The Duke Memorose, the Duke of Longavile. The Duke's Niver, the father, the son, and the son in law, the Constable of France, And many Marshals thereof, Saincta Derane, Mount Moransius, Mattugon, Davillan, Brisarus, Tovanus, Byron, Francis Duke of joys, besides many thousand in the battles of Drintts, Saint Dennys, jernan, and Mount Counter, and at many other towns, as Roan, Rochel, & Saint Angel, so as in one year more than a hundred thousand Frenchmen were slain, 
Beza in praefat. novi testa menti ad Reginam Angliae. An. 1564.  yea Beza who made the said speech before the king, said that such as were killed in these Battles (being rebels) were blessed Martyrs, because (saith he) they were the first that shed their blood for the restoring of the gospel in France; And yet he with his fellow ministers, gave a solemn oath as before is recited, to be true to the King, Crown, and Country. How many thousand were also killed at other times in France, in other Civil wars, so often renewed by these fellows?  
8. Luther also saith, 
Luther tomo in ser. f. 270 An. 1553.  that in seven weeks betwixt Easter and Whittsontyde, were killed of the Peasants of germany, more than one hundred thousand; besides many millions of people in other wars of that Country, especially when Albert the Marquis of Bramdeburge did destroy with fire and sword all things that came within his reach. Besides the destruction and desolation he caused in many places of Germany. In Norriberge he burned a hundred villages, Towns and Castles, and shut up in them men and women, with children and old people which the fiery flame consumed, 
Surius. An. 1553.  viz. at Alterfum and Laufum. Again did not Christiernus king of Denmark, execute the like cruelty upon those of Stocholum the chief City of Suethlande, after that he invited all the nobility with the two Archbishopps viz. Sarcen and Stringeron, and then murdered them every one, and afterwards all the rest of the Citizens, notwithstanding he had given his royal word to the contrary: in the execution of which murder, 
Surius. An. 1517.  he continued for many days.   

That heresies are the cause of Revolution of Countries, and destruction of state. CHAPTER IU.  
1. Saint Gregory sayeth that the conservation of the Common wealth, doth depend of the peace of the Church, and that for two reason; for that the law of God commands us, that we should obey our kings and princes in things that are not contrary to the said law of God, so that he that obeys God, he must needs obey his lawful Sovereign, because God almighty so commanded, for that obedience we own to the king, is part of that we own to God. But when men doth cast away this bridle by heresy, or by any other occasion of their unbridled and incorrigible humours, as they have no fear of God, so bear they no duty to their Prince, or Sovereign. 
Euseb. de vit. Const. lib. 1. c. 11. Zozo. lib. 1. cap. 16.  Wherefore Constantius Clorus, father to Constantyne the great, a most prudent and valiant Prince, intending to assay and prove the loyalty of some Christian soldiers, he said unto them, that if they would renounce their faith, and sacrifice to the Idols, 
Carol. Sig. lib. 2. de occiden. imperio.  they should abide with him and possess such honours, and promotions as they had received of him: otherwise such as would refuse so to do, they should depart from him. Some there were who for to gain the Prince's favour did as he commanded, and renounced their religion, others refused so to do. But Constantius put away such as did sacrifice to the Idols, and kept with him such as refused so to do, saying that they were his best subjects, for (quoth he) he that is a Traitor unto God, will also be a Traitor unto his Prince.  
2. 
Carol Sig. lib. 16. de occid. imp. Theodor. histor. l. 5. cap. 36.  The like also did Theodoricke being an Arrian heretic killing a Courtier of his own whom he loved intirlie, for that from a Catholic he became an Arrian only to please the king's humour, saying, that he could never keep touch with man, that was not faithful unto God; Also the most valiant Martyr S. Hornusta said unto the king of Persia, who commanded him to deny his religion, and become an infidel, that if he should deny Christ, that was Lord and Redeemer of the world, he should more easily deny him that was a mortal man. Through want of faith therefore and good religion, rebellions are stirred up against their Princes and Sovereigns, as also insurrections of subjects, spoils and garboils of Traitors, combustion and confusion of Common wealths, and all other enormities and trespasses are committed. And as Aristotele saith: Cuius usus est optimus, eius abusus est pessimus, the more excellent and eminent a thing is if it be well used, so the more mischief it engenders, and the more ruin it bringeth with it, if it be abused. For as nothing in this world is comparable in goodness to the Christian Catholic faith: so when the same is abused by sects and divisions, nothing did ever more trouble the Christian Common wealth: for that discords in matters of faith, do procure and engender discords and differences in the hearts and minds of them that profess the same, from which discords and variances proceeds so manny mischiefs and revolutions of Countries and kingdoms: and kingdoms divided (as our Saviour saith) cannot long endure. Therefore Theodosius the younger, being at Constinople, and seeing his Empire divided into sects by the heresy of Nestorius, he wrote an Epistle to that most virtuous and holy man Simon Stylites, which at that time did flourish with most rare example of sanctity, 
Act. Conc. Ephes. edi. tom. 5. Ces. Baro. tomo 5. An. 43●.  by which epistle he requested him very earnestly, that he should ask of God peace and union for the Church; and added these words. Because that its division doth so afflict us, that it is the root and fountain of all our evils and calamities. Wherefore whosoever will read the Chronicles of kingdoms, and the ecclesiastical histories of the saints, he shall find this to be true, by the wars that the Catholics had in the east with the Arrians, and in Africa with the Donatists, and the Gentiles and jews against the Christians in all places.  
3. And neither jew nor Gentile are so infestuous and pernicious against the Church and Christian Common wealth, as heretics, and especially those of our unhappy times, and of all sects the Caluinistes, which are flames of sedition and destruction of Church and Common wealth, an infernal firebrand that burns wheresoever it takes place, which consumes to ashes all states and Cities where it is nourished, not unlike the Cancer that eats and gnaws the body that feeds it: thus much you shall know by reading a book called Incerdium Caluinisticum, printed 1584. Hollensen. hist. Angl. Anno 1554. idem in histo. Scot Anno 1567. Also the histories of the troubles of France lib. 1. Anno 1565. The history of Flanders Anno 1555. in the additions of Surius 1585. Stanislaus Rescius Ambassadors and Treasure, for the king of Poland in Naples, did write a book 1596. De Atheismis & Phallerismis Euangelicorum nostri temporis, videl. of Atheisms and Phallerismes, I mean cruelties of the Evangelists of our time, neither only do they destroy kingdoms, but also seek to deprive Princes of their lives, that oppose themselves against their doctrine, for some of them conspired to kill Queen Marie, and one of them confessed the same at his death, which was at Tiborn the 18. of May 1554. Norman Lesby, james Meluine, and other Caluinists in Scotland murdered the Cardinal of S. Andrew's in his own house and chamber the year 1546. 
Stowe. 1554.  and this by approbation of john Knocks Buchanan and others, of the Genevian Consistory.  

Doctor Hancraft in his book of dangerous positions. Lib. 4. c. 14. & in historia. joh. Lesley ep. Ros●e.  4. Buchanan in his most wicked and  declamation made at London against his dread sovereign the last Queen of Scots, incensed both English and Scots against her, to deprive her of her life and of her kingdom, whose wicked desires, and desigmentes was put in execution by the English in the month of januarie 1587. which was a wonderful precedent and a miserable spectacle to the whole world. Knocks and one Lindesay another reprobate assisting him, by their secret combination with the Earl of Morton & others, set up the Bastard of scotlan who after he was promoted to the Earldom of Moraye and Regencye of that kingdom, 
Knox in the Scotish history said that if princes be tyrants against God, subjects be freed from their obedience. Cal. in ep. Daniel. ver. 22. alleged by kellies d. Reply to Sutcliffe the hugonots of France in their congregation, ar. 34 Luther also at Sleydan hath l. 8. Chron. Zuing. lib. 4. Epist.  he went about to advance himself unto the Royal Sceptre of the kingdom, boasting himself to be borne in lawful weadlocke, and therefore that he was the only legitimate son of his Father james the fift. These impudent mates writ in their books, that by gods laws women should not be admitted to the government of kingdoms: that the people of the gospel should not be tied unto the laws of kindred: that kingdoms should not be given unto the nexte degree of flesh and blood: and that it stood in the power of the people to create kings, to depose or punish them at their pleasure, if they give cause of offence: and this to be not only lawful for all the people, but for every one: that he is praise worthy whatsoever private person he be, that should kill any king that misgovernes himself: that the supreme authority consisteth in the people and not in the king, and this they did write only to take away the last Queen and her issue (as it is related by Adame Blackwoode) who being big with child, was pitifully amazed and terrified at the bloody cruel and most horrible murder of her Secretary David Rice (a man of an innocent life and a most devout Catholic) without law, 
Blacuodaeus Apolo pro regibus cap. 2.3. & 4. Buchan.  reason, or any justice, which was practised by these men's procurment and sinister devices, in her own sight and Chamber of presence, calling for her help, who was not able to relieve him, herself being in the like danger, as being straight conveide to close prison, and there taxed with an infamous report and imputation of her honesty (she being most innocent thereof) which was diuulged and spread abroad by their calumnious practice of slanderous libels, reports, and letters to all Princes.  
5. Did not these lewd mates, as soon as they revolted from the Catholic Church, rebel also against their Princes, and at one instant become enemies of priests & Princes, so Stephen Bosgaie the Hungarian, and the Emperor Rodolphe, his page, no sooner became a Caluiniste, 
The rebellion of the low countries is known by their own edic. printed at Francfort. 1583.  than he made all Hungary for the most part to join with the turk, and to rebel against the said Emperor. Geneva Noah sooner opened the gates for Pharell and calvin, but they shut them against their lawful Princes. The Princes of Germany revolted from Charles the 5. Emperor, as soon as they forsook their faith and became Lutherans. Flanders hath done the like especially such as embraced these new sects, who rebelled against their lawful king and against all his governors, as against Margaret Duchess of Parma, and governess, of the same, who was threatened to be murdered if she should in any thing gainsay them. In the same danger was her son, the Duke of Parma by gunnpouder & vild fire, which was prepared for him in a vault to destroy him and all his train at Antuerpe, and before him, Dom john de Austria by the treachery of one Bonivetius a frenchman, 
Surius hist.  who was suborned by the Prince of Aurenge to murder him, and missing of their purpose, they devised his death by many other miscreants; Alsoe 1560 at Geneva calvin and Beza conspired and combined together to murder the king, and to ransack and destroy all the Court of France, 
Surius 24  and persuaded Spifamius to be the architect of this detestable practice being backed and enticed therein by Otoman the Turk: the chief instruments & compassers of which plot, were punished the 24. of March of that year. 
Lodowick the 13. Surius. 1567.  They set up and crowned also Lodovic the Prince of Conde king, and called him by the name of Lodovic 13. the firste Christian king of the Franckes, against the true king thereof, this is proved by Peter Carpenter's book a huguenot, who writeth that to no other purpose were intended all the devices and machinations of the Causaries (so he calls the hugonotts adi●cted to this cause) then to abolish and destroy the Queen mother with all her whelps, and therefore said he; Beza chargeth and accuseth the lompishnes and slow endeavours of the causaries, through their quiett rest and peaceable disposition, relented in their rancour and malice against the papists, and the king, and that he accused he Hugonott princes for not destroying and killing the Princes of France, and that in all their assemblies and meetings they never once make any motion of peace, of God or his religion, but rather of wars, troubles, tumults and sedition: they also complotted the king's death at Amboise, before the edict of pacification which was anno 1561.  
6. The like is read of that unlucky Luther who wrote and wished the Citizens of Hall, 
Sur. hist.  and the subjects of the Bishop of Mongontia, to put away, or murder their Archbishop. And called Caesar, and all Christian Princes Traitors, Tirantts and reprobatts: 
Idem ibid.  he exhorted all those princes to wash their hands in the blood of the people and Cardinals. 
Sur. hist. 1568.  Did not Farnar the king's governor at Rochel, betray that town soon as he was infected with Caluinisme, and made the same to rebel against their king by the instigation of North? Beza commended deceit, and that it is good to embrace it sometimes, videlicet, to feign one thing, and to do another. Also they sought to murder Herrestus Archbishop of Coline, and the Prince Ferdinand his brother. What shall I speak of the two kings of France, Francis and Charles the 9 how often have they rebelled against them, and how often have they sought to murder them, as they have done Frances Duke of Guise by the instigation of Beza, and by the treachery of Poltrot, for they never spare to plot the like tragedy, when they can bring the same to pass, by whatsoever means of dissimulation, deceit and hypocrisy as they writ in their own Books? Were not the Ministers of Scotland in the field with the Earls of Anguish and Marre, and others against his majesty that now is? was not their detestable plot of betraying their Country and Prince, detected by the Earl of Gory, before his death? For that conspiracy did not Patrick Galoway minister of S. john's, on Andrew Pollard subdeane of Glasco, james Carnibel minister of Haddington, Andrew Hea person of Panfroe, Andrew Meluin professor of divinity in S. Andrew's, and diverse others chief ministers of that Country, fly into England, and for this traitorous fact were there received and cherished? Did not Robert Pont and walter Baquanquell minister, by the instigation of james Lanson chief preachers oppose themselves against his majesty's edict that now is, publicly at Edinburgh? Did not these ministers demand of his majesty, also to be admitted in parleament above their bishops? Is it not one of their chief articles, that it is heresy for any king, to call himself head of the Church within his realm?   

A prosecution of the laste Chapter, that heresies are the causes of troubles and disquiettnes. CHAPTER V.  
THe other reason of these revolutions, is the favour that kings & Princes do give unto heretics, when they do not in time punish them, or at jest rid their Countries of them, because that kings or Princes, growing forgettfull of God, have a more respect to their temporal commodity, then unto the will of God, or the good of his Church, thinking by their own industry and reason of estate, themselves and their estate, be sure and secure: yet God almighty doth often suffer them to fall into great miseries, and calamities, and their kingdoms to be overthrown and ruynated. 
Tripert. hist. lib 8 cap. 13. Theod. l. 4  Valent. an Arrian Emperor did send against the Goathes his great Captain, and a devout Catholic, who was called Traian, and was overcome by them, when he returned he reprehended him, & called him Covard, he answered, it is you, and not I that have lost the victory, for that you have forsaken God, he gave the victory to the Barbarians against thee. Also the said Emperor in his journey against those Goathes, was met by the holy Monk called Isacius, who said unto him whether do you go having God against you, 
Theod. l. 4 cap. 30. Metas. in vita Isacij  for against him thou makest this war etc. give over thy wars against God, and he will give over his wars against thee.  
2. Valentinian the younger who being deceived of his mother justine, 
Theod lib. cap. 14.  did favour the Arrians, was put to flight by Maximus the Tyrant, who made himself Emperor, and so Theodosius the great did write unto him, that is was goods just judgement, 
Carol. Sig. lib. 9  that he should suffer that infamy, for that he forsook the true Christian catholic religion, and favoured the enemies thereof. So Winceslaus the 12. 
Aeneas' Syl. hist. Bohemia. c. 35.  king of Bohemia by his false reason of estate, giving toleration unto the heretics, was both by them deprived of his life and kingdom.  
3. Boleslaus Prince of Polland, 
In Chron. lib. 6. hist. Polo.  did suffer the people of Prusia to renounce their Christianity, and live in Idolatry, for which they sent him a very rich present but was after overthrown by them, with the ruin of all the kings and the nobility of Polande.  

Sabel. Aeneas 8 c. 6 Carol. Sig. de regu. Genebr. in Chron. An. 607.  4. Nicephorus Constant for that he favoured secrettly the Manichees was overthrown & slain by the camphors. The like example we have of Gessulfe Duke of the lombards, who for favoringe the Arrians, his army being overthrown, was slain himself by the Auoros, whose wife betrayed the City wherein she and her husband lived, to the captain general of them, thinking to marry him after: but she first was dishonoured in her body, and then hanged a live upon a Gibbett.  

Num. 16.  5. Not without cause did God say unto Moses, depart from the Tabernacles and tents of wicked people, and touch nothing that belongs unto them: 
4. Reg. 17.  God sent lion's amoungst the people of Samaria for having Idols, 
Geneb. in Chron.  both to kill and destroy them, wherefore the City of Paris hath this for a monument engraven upon her gates, one God, one king, one faith, one law.  
6. Hence it is written by the holy Ghost in these words. All the kings, besides David, Ezechias, & josias sinned, and that the kings of juda forsaking God, and his laws, were with all their kingdoms delivered unto others, and their glory to strangers: and although David did commit adultery, and so Ezechias also offended by his ostentation, 
2. Reg. 11. Isa. 39  yet because they forsook not their faith, and religion, nor made shippwracke thereof, it is not counted that they sinnned, for that to forsake our faith, is the greatest sin that is.   

That God doth extend the rod of his wrath upon Princes and Common wealth's infected with heresies. CHAPTER VI.  
1. THe sore punishment and affliction, by which almighty God, doth prosecute this wickedness, many authors do treat thereof, esepcially the ecclesiastical histories, 
Designis Eccl. lib. 5 cap 11. signo 16.  and of late Thomas Bozius. For none are more prone to wantoness & riotous misdeameanors, which every Heresy brings with it then Princes, because commonly they are brought up without due chastisement and correction, and because each man soothes them to flater and misreport the truth. As also because they are loath to submit themselves to the ecclesiastical discipline and censure of the Church, or to acknowledge any spiritual power in the Church of Christ, to constrain them as it doth heretics, of whom it is said by the prophet and proved by experience, that the nation and people that serveth her not, shall perish: whosoever obeyeth her not must be accounted as Ethniques: & yet (to maintain their absurd heresies) they do labour to deface and infringe her authority as we see in all ages, yea only the disobeinge the authority of the Church, and the censure of S. Peter, and his successors, is the cause of all the heresies, that ever were, and the Princes that harken unto them, and forsook the Church, by defending them, were utterly destroyed with their states. For what punishment doth he deserve, that under the pretence of Christianity, makes war against Christ, and he that shall call himself the child of the Church, destroys and raises a flame therein? all which examples it were to long for me to repeat, for I will not allege here, the doleful and ruinous example of Constans and Valens Emperors, who were enemies of the Church; neither of Hunericus king of the Vandals; neither of Basiliscus the capital enemy of the Council of Chalcedon, who was deprived of the Empire by Zenon; neither of Zenon himself, which was buried alive by the commandment of Ariadne his wife, neither of Heraclius which in the beginning was a catholic, and a valiant Prince, but after became an heretic, 
jonas 1.3. ibi. jon & Paulus Diaconus lib. 7. c. 1. Carol. Sig. lib. 7. de occid. imp.  and lost so many noble Provinces in the east, and died of a most shameful disease; nor of Anastasius, unto whom a vision did appear of a terrible and dreadful man, with a book in his hand who opened the book, in the which the name of the said Anastasius was written, and said these words, unto him; For thy errors and perverse faith I will cut short of they life 14. years, & blotted out his name, who a l●ttle afterwards, was slain by a thunderbolt; neither will I handle the miserable end of Constantius Copronimus, who was so forsaken of God, that he cried out and said, I am cast into a fire, 
Sigib. An. 776.  which shall never be quenched; neither of Philip, who impugned sacred Images, degraded and put from the Empire, and his name taken out of the Coin, and public Rolls, yea and blotted out of the Mass; neither of Leon Isaurus Emperor also, 
jon. lib. 7. de vitis illust. Geneb in Chron. Cedrenus & Zonaras greci scriptores. Mich. ab Iselt hist. Surius hist.  who lost the occidental Empire, and was the cause that Gregory the 3. did transfer it to germany, and the same translation confirmed by Leo the 3. Nether of George Pobibratius, who persisting in his obstinacy, and perfidiousness, was excommunicated by the Pope, and lost both the kingdom of Bohemia and his life. The like did happen also in our days, to Christiernus king of Denmark, who forsaking the Catholic faith, was deprived both of his kingdom and liberty. For omitting more examples, it is well known, that God doth not only punish wicked Princes with woeful ends, but also their kingdoms and Provinces, who embraced heresies. And although the inconstant course of this changeable world is such, that no kingdom or monarchy can hold it self steadfast, or firm, or free from revolutions, yet fatal chance, and alteration for the most part proceeded of heresies & diversity of sects in religion, and this you shall know by historical discourses, if you will rip up and peruse the ancient beginnings of these disastorous eventes.  

The revolutions of of the Roman Empire began by the Goathes.  2. The Goathes were the firste, that made their inundation in the provinces of the west Empire, and made also havoc of the ancient monuments of the Romans, the monarchs thereof abusing their powerful force and strength, according to their own sensual affections, and beastly concupiscence: ecclesiastical censures being not obeyed, for that the most part of the Christian Princes, held in contempt (by the instigation of heretics then springing up) all spiritual regiment and jurisdiction of the Church. 
The Goathes brocken by heresy. Carol. Sig. de occid. ●mp. l. 8.  The Goathes themselves as long as they were Catholics, were most valiant conquerors, but by the instigation of their Bushopp called Vlsillus, an Arrian heretic, they were presently divided by sects and discords, and overcome by the Huns. Atilla their king like a most raging swift stream overunning, and destroying all where he came till, he had dispossessed those Goathes of all the Provinces they had taken. 
Libr. 2. sacrae hist. epist. 93.  And when those Goathes came to spain and overcame it, the heretics called the Priscillians, infected it. When the Vandalles destroyed Africa and made themselves Lords of the same, 
Africque confounded by heresy.  the heretics called the Donaitstes, perverted and sowed their heresies there. Africi abundantes immense multitudine Donatistarum quibus praecipites se dederunt in gurgitem turpitudinum, unde Deivindicta factum est, ut dedignantes sanctis obtemperare sacerdotibus etc. As Saluianus Bishop of Marcell and Caesar Baronius seateth down, 
Ann. 427. & 428.  when Africa did abound with infinite swarms of Donatists, by which they were owerwhelmed in the gulf of all filthiness: by means whereof, and for not obeying the holy priests, the wrath of God was executed upon them, and by the just judgement of the almighty, they were rendered up to the merciless and bloody hands of the Barbarians. 
France destroyed in time of heresy.  Likewise when the Franckes breaking out of Germany, wasted all France, the heresy of Vigilantius took footing therein. And when the langobards occupied and spoiled Italy, 
Italy destroyed by heresy.  diverse sorts of heresies were embraced there, especially against the council of Constantinople, and Chalcedon. As also when the normans violently rushed into France, the French shown little obedience to the Church.  
3. But what shall I say of that wretched and miserable time, when the Saracens breaking out of Arabia, despoiled and wasted the most notable parts of all Asia, with so many sharp storms and troublesome garboils? 
The east in a miserable estate by heresy.  Was not this pestilent generation, first set abroache by the instigation of wicked Mohomett, borne for the ruin and destruction of mankind: whose force (the division and heresies of Nestorius in the east increasing) more, and more increased? Was not Sergius, for that he was exiled out of Constantinople for that heresy of Nestorius, the helper of this Mahomett against the Catholic religion, as Luther and Caluine do now a day's help and further the Turcks and other reprobates of that stamp and livery, against the Catholic Church? 
Marcell. in Chron. Cesa 10 6 An. 445.  Was not such a tumultuous broil and confuse disorder made at Constantinople by the procurement of the heretics, the very time when Nestorius hatched his heresy, as that Marcellinus doth report, 445. that the sedition was so great, that many killed themselves? yea such a slaughter was commited, that the streets did stink with dead carcases, famine, & pestilence, disease, & wreak of all things, which did happen there, the chief Church of that noble City being burned: so as no sooner did that ugly blossom bud forth, 
Marc. 24. Daniel. 9  but that noble City of all Cities (before that heresy) most flourishing, was become most lamentable and desolate, for heresy ever bringeth with it abomination, and desolation, as the sacred scriptures prove. 
Constantinople taken.  Afterwards in the year of our Lord 1453. the said City was destroyed and taken by the Babylonian and Turkish Pharaoh, for that they held diverse heresies against the holly Ghost, and for that they did break from the determination of the Counsels of florence, wherein they were reunited unto the Roman Church, their Emperor john Paleogus, and their Patriarche consenting thereunto. And as long as religion did flourish in Greece, their Empire also did flourish; and when religion failed, their Empire was turned unto a perpetual mourning and pitiful slavery of unsufferable tyrants, and Satanical crew of Turkish burden. And in the year 1558. the Province of Libonia which was of the knights of our Lady de Teutonica, was taken by the Duke of Muscovia, when they lost their faith and ymbraced the heresy of Luther. Hungary and Trasiluania may to their great cost bear witness also that this is true, who forsaking their Catholic faith, are overwhelmed with the infernal thraldom of turkish Pharaoh.  
4. Wherefore should I not spreake of great Britain, sith Gildas that most eloquent and ancient true writer of that time, saith. The Britons brought for their a●de the Englishmen against the Pictes, and Scots, at which time it was altogether destroyed by the heresy of Pelagius give a Monk of Bangor: for chastisement whereof, almighty God suffered the Englishmen to turn the edge of their sword upon those that sent for them, for their defence, 
Vortiger was the leader of the Church when old Britan's wear destroyed.  and dispossessed them of their Country, and made themselves Lord thereof, & called Brittany England by their own name: so that heresy did so increase in that kingdom about the time that S. Gregory did send S. Augustine, and other holy mounckes thither to preach the Catholic faith therein, that 9 heretical bishops being there before them, no one catholic bishop was found. Ireland also when the English in king Henry the 2. got footing therein did little esteem the sacred censure of holly Church, 
Bern. in vita Malachiae. Dolman. Lib. 2.  and the noblemen of that kingdom did usurp Church livings as may appear by S. Bernard. Edward the 3. being a most glorious king, his end was pitiful, his heir king Richard after infinitt sedition, contention, and blood-shedd of the nobility and others was deposed and made away, the bloody division of the house of lancaster, & yorcke came in, and endured almost one hundreth years, with the ruin not only of the royal line of Lancaster, by whom especially john Wittcliffe a perverse heretic condemned in the Council of Constance, was favoured at the beginning, but with the overthrow of many other Princes and families and most pernicious wars and garboils continued both at home, & abroad with the loss of all the states and Provinces of France. Thomas Walsingham sets down the Commotion of King Richard the 2. his time, against the nobility and Clergy under their seditious Captains, jacke Strawe, Watt Tyler, and the rest, & so again under other kings whilst this heresy lasted, and namely against the two most valiant Catholic Princes Henry the 4 and 5. his son: in the first year of whose rain, to wit king Henry the fift, john Stowe writeth thus. That the favourers of Wi●cleefe his sect did nail up scedulles upon the Church doors of London containing, that there were an hundreth thousand ready to rise against all such as could not away with their sect. The first tumults of Pollardes and Wicliffians in England were Anno 1414. and hereon followed the open rebellion of Sr. john old Castle and Sr. Roger Acton and others in S. Giles field by Holborn, nevertheless this sect could never take hold or prevail in England, neither then or after: until four points thereof, being renewed by Luther and Zuinglius, the later, I mean Zuinglius his sect, was admitted in king Edward h●s days.  
5. Did not the king of Denmark bring the people of Thretmarse which were a free state, into a vild thraldom, after they were Lutherans? whereas, as long as they were Catholics they were a free state of their own. 
Ces. to. 4. An Christi 379. S. Amb. in libris ad Gratianum. Caes Baro. to. 4. 379.  S. Ambrose also doth prove the same as Caesar Baronius doth allege, and saith: una cum haeresi in regna cladem invehi, & cum fide catholica salutem ferri etc. that no sooner heresy was brought in, then presently the kingdoms where it crept in, were overthrown, and quickly destroyed: and were again restored and established by Catholic religion. This he spoke of the Empire of the east, sicque in occidente accumulari victorijs Gratianum: that in the west by the Catholic religion, Gratianus the Emperor did increase in many victories. Cum in castris excubant cum gratia atque precibus Sacerdotum sancta religio, when the priests in the Camp did watch in prayers and other exercises of sacred religion. Contrariwise you shall see the happy and flourishing Empire to decay and cast topsy, turvy when the Emperor did favour heretics, or at jest when they were slack in defending the Catholicque religion, adeo, saith he, ut perspicuè intelligas claram victoriam religionem penitus consequi, herese tristes erumnas euocatas ab inferis secum ducere, so as you may plainly perceive, that by religion victory was gotten, and also by heresy woe and wreak, and all other doleful calamity and hellish confusion was brought to the wo●lde. The like assertion hath holy Basill, 
Basil. ep. 69 Caes. Bar. to 4. An. Christi 363.  quod enim comune est civitatibus omnibus ut cum semel hereticis aurem praebent, mox una cum heresi dissentiones, rixae, ac mala omnia sugata recta ●ide paceque subintrent, ita planè Neocesarientibus accidit, that which is incident to all Cities, when once they give ear unto hereticques, presently true faith being once abandoned dissensions, debates, and all other mischiefs will creep in, as we see an evident example to those of Noecessaria, what heresy, saith he, but which was contraire to the traditions of S. Gregory the great, his words be these, adversaria traditioni magni revera Gregorij.  
6. 
tomo 4. An. Christi 371. many heresies in the East.  The like misery you may read by the Epistles of those holy Saints videlicet Mile●ita●us, Eusebius and Basilius to the bishops of Italy and France and related by Caesar Baronius, in which he wrote as followeth. Miserandus status orientalis ecclesiae etc. The state of the east Church is to be pitted, for not only two or three Churches have fallen unto this dangerous tempest, but that mischief of heresy hath extended herself from the bonds of Illi●ia unto Tebaira the seed of which was first sowed by Arrius, and afterwards was gathered by wicked people, who have brought forth wicked and pernicious fruits: and discipline and doctrine of piety and good life is overthrown, all bonds and obligation of honesty and charity is confounded and decayed, none hath sway over others, but he that is most wicked: whose reward is the government of others, and he that exceeds others in blasphemies, exceeds all in the episcopal dignity. The gravity of Bishopps is lost, the honesty of Pastors is gone, the holy Canons of the Church are trod underfoot, the relief of the poor is altogether abused to their filthy use. The occasions of all such mischiefs are laid open by Saint Optatus Milenitanus, who having reckoned the bloody and cruel acts of the heretics called Donatists, he applied that place of the scripture unto them. Veloces pedes eorum ad effudendum sanguinem, 
Cruelty of heretics Mauritaniae videl. the sea coast of Africa next unto Europe.  their feet are very swift to shed blood. And then addeth In Maritaniae civitatibus etc. In the Cities of Mauritania by your procurement they were affrighted with many garboils, Children were killed in their mother's bellies, men were murdered and torn in pieces, matrons were violated, infants were slain by riping up their mother's bellies, behold this your Church which was mantained & upholden by cruel and bloody Bishops, whose greatest fury, and vildest fact, although in their estimation it seemed the lightest, was extended unto that which was most sacred & holy, which those ympious sacrilegious, and Satanical Bishops have violated, they cas● the Eucharist unto dogs, not without manifest tokens of Gods divine revenge, for those dogs being enkindled with rage and madness, insulted upon their masters. Hi sancti corporis, guilty of the holy body, and toare them in pieces, and some of them did cast forth out of a window a box of holy Chrism to break it, but the angelical hand by Gods protection preserved it from being broken, amoungest the stones; The like sacrilege the heretics of our days being misled by the same Satanical spirit do commit and perpetrate. And having recorded other wickedness of those hereticques in all these execrable proceedings, said this blessed Author, the Bishops, and priests felt their greatest smart, so that the Bishops, and priests being taken away, the people would be utterly and easily deluded, and overcome, for how can the flock defend themselves when a multitude be governed without a rector, Noah otherwise then the Pastor being taken away, the sheep would be a booty for the wolves: by your wicked advice the faithful are disarmed, the priests are dishonoured and spoilt of that reverence, which ought to be given unto them in honour of his holy name, by whom they were ordained. For they were made perfect by him and worthy of all reverence; and therefore you abuse Gods vocation, and with all hostility you proceedee utterly defacing Gods work, destroying by the engines and inventious of your malice, 
Psal. 10.  Gods divine ordinance, and therefore of you it is said. Quoniam quae tu perfecisti, ipsi destruxerunt; for whatsoever thou (o God) broughtest to perfection, they brought to destruction. What is more wicked then to exorcise the holy Ghost, to break altars, to cast the Eucharist unto brutish beasts? And in the 9 book he saith; Quid enim tam sacrilegum est quam altare dei in quibus vos aliquando obtulistis, frangere, radere, & removere. What is more sacrilegious then to break, to cut, and remove thoses altars, upon which sometimes yourselves did offer, in which the suffrage of the people, and the members of Christ are carried, in which the omnipotent God is called upon, in which by your prayers the holy ghost comes, and descends? Vnde à multis pignus salutis aeternae etc. from whence comes the pledge of everlasting salvation, the safeguarde of our faith, the hope of our resurrection is received; for what is the alter but the lodging and seat of the body and blood of Christ? All these you in your fury and rage have either torn, or brocken, or removed: wherein hath Christ offended you whose body and blood dwelled there for certain moments? You have brocken Chalices which carried the blood of Christ, and converted the use thereof and form into Lumps, exposing them to a wicked sale, and have herein redoubled your villainy by selling them to filthy women, pagans have bought them to turn them for to make sacrifice to their Idols. O wicked act, o unspeakable villainy, to take from God, that which you have dedicated to Idols, to rob Christ to the end you might exercise more sacrilege. What horrible feats have you practised towards sacred Virgins, consecrated and dedicated to almighty God, from whom you have taken away they veil of their dedication? Thus fare this blessed Saint Optatus Millevitanus, 
Caes. tom. An. Christi. 362.  as Cesar Baronius doth relate. The like tyranny was exercised and achieved by julian the Apostate Emperor, for he made an edict, which he diuulged in all places, to rob, and spoil Churches, against whom S. Nazian. framed his speech thus. 
Naz. oratione prima in jul.  Your edict was aswell privately and actually executed, as it was publicly diuulged, and proclaimed against sacred and religious houses. For that I should let slip, the spoiling and ransakinge of Altars, taking away of all religious ornaments, and donatives from sanctuaries, and holy places, which were a booty unto his unsatiable and greedy desire, which was put in execution by wicked instruments, his impiety and covetousness instigating him thereunto, he determined also to deprive the Christians of all liberty, and trust in the common wealth, and to inhibitt them of all Counsels, marcketts, assemblies, and judgement: neither could any have the benefit of thighs things, but such as would sacrifice to Idols. O laws and law makers and kings, who as the beauty of the heavens and splendour of the sun, yea as the breathing of air, by common clemency exposed, to all; and that truly superabundantly, do you so make the use of laws equal to all free men, and reverenced of all, that you decree to deprive Christians of it, that being even tiranically oppressed, they may not be able to exact the penalties, nor to sue any one for any wrong or extortion done against them. For to practise these things, the hangman, yea that homicide (said, the said Saint) pretended justice, 
Matt. 5. Rom. 12.1. Cor. 6. Matt. 10.  and did use a collorable defence of scripture, in so doing. For he alleged the places of scripture that Christians ought patiently to bear all wrongs, to suffer all injuries, rather than once offend any. That we should possess nothing or have any propriety, and that we should despise, and set at naught all things, that either the ear doth hear, or the eye doth see, or the flesh can feel, that we should render good for evil, if a man would strike us upon the one cheek, we should turn the other, and that we should possess nothing but our Cloak, 
Ruff. lib. ● cap. 32. Annianus lib. 22.  or our Coat, with many such places.  
7. But that of all most to be deplored, he inhibited Christians the schools of Rhetoric or Grammar, wherefore the said Naz. did most bitterly inveigh against him saying: what reason have you of all men most inconstant, to go about, to take away from Christians the use of learning, thus far S. Naz. against julian. Alsoe in the year of our Lord 366. when the Arrian heresy was promoted by the favour of the Emperor Valens, the said holy man made a most eloquent Oration, the title whereof is called (Ad sancta Laminia) when that heresy (said he) was guarded and adorned with the ymperiall crown of Valens and so like a saucy princock grew so insolent, not unlike the daughter of Herodiades, being not contented with the gift of the head of one S. john Baptist, was made dronk with the blood of many Bishops and holy people, in the repressing whereof, the blessed Saint shown his great desire, and as in the state of the east Church in those days if the Lord of hosts, non reliquisset Hobis semen etc. had not left some seed with us, we had been like to Sodom and Gomorrah, and as they had S. Naz. and holy Basill, so we have most virtuous holy and learned Doctors to repress this wicked heresy, which as it doth exceed all the heresies that ever were in ympietie of Doctrine and wickedness of life, so it doth also surpass all Heretics, Infideles, Turcks, and jews in all bloody feats, cruel exploits, Babylonian confusion, tragical desigmentes, devilish purposes and plots, yea and strange invented laws newer heard of before, with their most rigorous execution.  
You see the fruit of heresy the complotters and compassers thereof, the chief Architects of her detestable practice, her effiminacye & luxurious wantoness, her inducementes to all abominable pleasures and licentious liberty, her bloody imbrumentes and lamentable tragedies in every country, where she was nourished and invented, which brought a mass of misery and calamity with it to those places that received her, the shipwreck of whose opulente and aboundante fortunes, can bear witness thereof, obstinate pride, presumptuous and turbulent spirittes, dislike and disdaining of good order and sound discipline, contempt and despising of authority, curiosity and affectation of novelty, discontentment and disquietness of minds, through ympatience of filthy lust, and other malignante private humours, which were never inspired by the spirit of God, but by the suggestion of the devil who was the cause thereof.   

Of the miserable death and ends of such as devised and defended the protestant Religion, as also other heresies. CHAPTER VII.  
1. THe first plotter of this heresy was Martin Luther, 
Luther's death.  whose life as it was most wicked, so his end was no less miserable. He after that he had surfeyted through one nights gossopinge, himself being filled intemperatlie up to the throat, was found dead in the morning with his wife, and as it is suspected was choked by her. henry Zuthphan, which was the first that brought Lutheranism into bream, was afterwards burned at Meldorphe in Thretmarsse Anno 1524. Hulderique Zuinglius, an Apostate Priest, in a furious skirmish, being leader of the Tigurians, whom he brought to that doleful battle, animating them to the combat, as surmounting their adversaries in multitude of soldiers, were all overthrown, and he himself was found dead amoungest the dead carcases, and was cast into the fire, 
Zuinglius death. Conrade. in Theolog. Fox. pag. 444.  so as he suffered a double death by fire and sword. Of whom the Epitaph was made thus. 
Occul vit patrio bellator Zuinglius ense,  
Et gressa est armis gens populosa suis.  Zuinglius the Warior was slain in the field And the sword of his Country did pierce, 
Genebrardus in Chron. 2. fol. 72.  His side by many bloody battles fought: His Country unto ruin he brought.  
Conradus a Lutheran protestant writeth, that God manifested his judgement upon calvin, even in this world, whom he visited in the rod of fury, and punished him horribly before the dreadful hour of his unhappy death; 
Caluins' dreadful death.  for (saith he) God by his powerful hand did so strick this heretic, that being in desperation, blaspheming, and cursing the name of God, and calling upon the devils, he yielded up his wicked ghoaste, having an ugly and filthy apostume in his privy parts, out of which there issued such a number of loathsome and stinking worms, 
Carolostadius his death. Epistola de morte Carolastadi●. Oecolampadus death.  that not any could abide to come near him: this fare the said Author; Carolastadius was slain by the devil, as the ministers of Basill themselves do witness. Oecolampadius also a married Mounque of the order of S. Brigget, and one of the firste and principalest Architectes of the protestante religion, was found slain in his bed, by his wifes side, and that by her or rather, by the devil himself, 
Luth. lib. de Missa privata.  as Luther thinketh. The Duke of Saxony, and the Landgrave of Hesse, which were the chief promotors and Patrons of lutheranism, were in battle vanquished by Charles the fifth, deprived of their dominions and kept in prison by him many years. The Prince of Condye, 
The prince of Condys' death.  and the admiral of France, which were the Patroness of the sect of calvin, or hugnottes in that Country, were also vanquished and overthrown in the field with their king, after many other overthrows and slaughter of their adherentes, the one, I mean Condie, was slain in the battle of jarnan, the other was killed in a triumph at Paris his carcase being cast from the top of a high house, his neck being broken and his body torn, was drawn by a rope through the streets, and hanged not much unlike to jezabel, where also the Prince Montgomery was beheaded, being a great defender of Caluinisme.  
2. 
The death of such in England as were ●atrons of protestancy.  The same miserable end they tasted also that were the patroness of this wicked gospel in England as Queen Anne Bullen Thomas Cromell, the Duke of Somersett, and Thomas Cranmer Bishop of Canterbury. The first was accused, arraigned and convicted of a filthy incest; her supposed Father being the judge thereof, and by his sentence put to death, who was so besotted of her filthy love. The next was condemned and put to death for heresy and high treason by king Henry the eight unto whom he yielded himself both soul and bod●e before, by the law he made himself videlicet, whosoever should be cast into the tower, he should be put to death without examination. Fox act and monuments 563. whom he called the wall and defence of the protestant Church. The third which was the Duke of Somersett, being uncle unto king Edward, his vicar general in all ecclesiastical causes and protector, and as it were king of the whole Realm, was deprived of all authority, and publicly beheaded. The last which was Cranmer, after abiuringe his wicked heresy at Oxford by Queen Marie. Robert Barnes, Thomas Gerrard, William jerom, being the first chief instruments that King Henry the 8. had to persuade the people touching the king's supremacy in ecclesiastical causes, were by the said king henry burned afterwards, and the said Barns being there at the stake, and the flame ready to lay hold upon him, said these words. By our means the king was made absolute king of England, whereas before, he was but half a king, and for our pains, this is the reward we have. Anno Domini 1540  

Prince of Aurengs death.  3. The Prince of Aurenge that was the author and engineer thereof in flanders, was slain with a pistol in his new wifes lap, by Balthazer Gerard.  
Ludovicus Nalconius, brother to the said Prince, and the chief author of the rebellion of the said low Countries, in the battle of Mokens which he lost, the Spaniards having gotten the victory, was burned in a little cottage alive, whether he fled for safeguard. In that battle also, his Brother Henry perished, as his brother Adolphus, did perish a little before in Friesland, William Lumenus the Earl of Mansfil, after defilinge his murtheringe hands with the cruel death of many religious persons, priests and Catholics in Holland and Zealand and other places, was killed by an English dog that himself brought up.  
4. The Bastard of Scotland, 
The Earl of Moray his death.  james Earl of Moray, that troubled Scotland with the same heresy in his greatest triumph being accompanied with 500 horsemen at Lith, was shot by a gun, by which he was slain, the author thereof escaping harmless: & notwithstanding he was admonished the night before, that there was such a plot laid for his destruction, yet he did not shun it. james Douglas Earl of Morton, a great defender of Caluinisme and persecutor of the Catholics, was beheaded at Edinburgh for treason against his majesty's Father.  
5. The first that brought it to Denmarque was Christiernus king of that Country, who was deprived of his kingdom, and banished by his subjects, and being by the entreaty of Charles the fifth, and Henry the 8. his kinsmen returned home, was apprehended of his subjects and cast into a filthy cave, where he ended his life most miserable.  

The first who preached protestancy in Ireland.  6. The first that ever preached protestancy in Ireland, was George Browne, who in king Harry's days was made Archbishop of Dublin, the capital city of the kingdom of Ireland, and the first sunday he preached the protestant religion at Dublin, he made a Catholic sermon at Christ's Church, and desired his audience never to believe him, if (through frailty of the flesh, fear of the Prince, or love to temporal interest) he should preach the contrary: and the very next sunday immediately following, he preached protestant religion, which was nothing else then a denial of that which he preached the sunday before. Unto whom some of the Aldermen of that City said. My ●o. do you not remember that you wished us not to believe you, if happily you should preach the contrary of that you preached the sunday before? To whom he answered saying, I must needs have done so or else have lost my living. This man, when Queen Marie came in, upon his recantation, was restored to his living, & the night that his Bull came over, he was found dead in the morning. Some said he died for very great joy about midnight when upon the sudden he received news that he was restored to his Archbishoprique.  
7. 
Norfolk's his death.  The Duke of Norfolk which gave his verditt for the supplanting of Catholic religion, and for the advancinge of the protestancy with Queen Elizabeth in her first parliament assembled for that purpose being thereunto solicited by his Brother in law the Earl of Arundel, under pretence to marry the said Queen, unto whom she made a promise of marriage, 
Sanderus de schismate Angliae.  if the said Earl with his faction would help her, for the altering of religion, was arraigned, condemned of high treason, and was beheaded for the same, which a certain ●atrone meeting him going from the pleament prophesied, telling him that he should never have a better end or reward of them, for whom he gave his voice and suffrage against the Catholic religion. And the said Earl being frustrated of his purpose, and deceived of his hope, died soon after for very grief, and without issue, and perhaps if he should have lived longer, he should have tasted that Cup for his labour that his brother in law had done before him. The said Duke his eldest son called Philip Howard and Earl of Arundel, was arraigned condemned of high treason, and died in the Tower of London.  
8. Sr. john Perott, when he was Lord president of the Province of Monster in Ireland, was the first that caused the parish priests, and other incombents of port Towns in that Province, to ymbrace the English service, which when they told him they could not understand the English, his answer was, that they should chatter like Geese. He put to death a priest called Sr. Thomas Curtsy, vicar of Kinsale by marshal law, for that he went to persuade Sr. james fitz-Morice to restore the prey which he had taken from Kinsale. This man in the midst of his greatest honour being lord deputy of Ireland, and one of the privy Council of England, was apprehended, arraigned, and condemned of high treason, and died very miserably in the tower, his lands and goods being all confiscated.  

Deut. 31.  9 Laudate gentes populum eius, quia sanguinem seruorum suorum ulciscetur & vindictam retribuet in hosts eorum. Let the gentiles praise gods people, because he shall revenge the blood of his servants, and will pay home, their enemies with a revenge: as may appear by the horrible and dreadful punishment of all other persecutors and heretics. As of Pharaoh the first persecutor of God's Church Exod 14. Of Dathan and Abiron the first schismatic Numeri 16. of jezabel 4. Reg. 9 of Antiochus 2. Machab. 9 Of Pilate who killed himself, as Euseb writes lib. 2. c. 7. & declares the destruction of the jews which josephus sets down lib. de bello judaico. Of Herod Ascolonita who was eaten by worms after he had slain his wife and Children and went about to slay himself as josephus declareth lib 17 antiquita cap. 9 Of Herod the Tetrarch who lost his kingdom lived in perpetual banishment according to the said joseph. lib. 18 cap. 14. of the daughter of Herodiades read Nicheporus lib. 1. caput. 20. of Herod Agrippa read Act. 12. Nero Domitian and other wicked Emperors who persecuted the Church, either slew themselves or else were slain by others as all histories do witness. Dioclesian for that he could not destroy the Church, for very grief gave over his Empire, the Emperor Maximianus and Maximine were chastised with such a horrible disease, that the Pagan Physicians said it was the plague of God, as Eusebius wrieth in Chronico. & lib. 8. hist cap. vlt. & lib. 9 cap. vlt.  
10. As touching old heretics, they tasted the like dreadful death. Simon Magus when he would fly, by the prayers of S. Peter, he fell headlong down and was killed Egesippus lib. 3. caput. 1. de excidio. Also Arnobius l. 2. con. gentes. Manicheus the heretic was flaid alive by the king of Persia, because intending to cure his daughter, he killed her. Epiph. heres. 66. Mountain, Theodotus & their prophets, hanged themselves Euseb. lib. 5. hist, cap. 19 The Donatists that cast the Eucharist unto dogs, were torn in pieces by the said dogs. Optat. lib. 1. Parmenianum. Arius going to Church, went to purge nature when together which his excrements, he did cast fourth all his intralles and presently died, as S. Athanasius wittnesseth, oratione cont. Arrianos & Ruff. lib. 10. hist. cap. 13. And although there may be some heretical Princes or Common wealths that have not felt as yet any of these calamities, and perhaps they brag and boast of their great pleasures and prosperity, Noah otherwise, than the woman doth in the Apocalipes, sedeo regina & vidua non sum, & luctum non videbo. I sit as a Queen, I am not a widow and I shall not bewail, truly at length after all their great security they shall have a sudden fall, and let them take example by the doleful overthrow of others that have lead their lives in pleasures, and have abused their power against gods Church, and the members thereof, let all men know that all heresies be fatal, ominous, and unfortunate, especially to the first professors thereof. Vltio sanguinis seruorum tuorum qui effusus est introcat in conspectu tuo gemitus compeditorum. Psal. 7.    


Whether there be nothing that the Protestants affirmatively believe, confess, and profess, but the Church of Rome doth believe the same, and cannot be denied by Catholics, but that they are most ancient and consonant with the word of God. CHAPTER I.  
1. ALl Heretics say (as Lactantius reports) that their own religion is very good and agreeable to the word of God, 
Lib. 4 divinist. cap. vlt.  and better than others. It is natural to every beast according to Pliny to think his own shape more beautiful than the rest, 
Plin. lib. 8. cap. ●4. Plin. ibid.  yea such as are most deformed, thinks themselves most beautiful, as the Apes do, which though they do counterfeit men's shapes, or gestures never so much, cannot be said to have the form of men: so these sectaries, though they like Apes in imitation, have taken from us some, parts out of the Mass as may appear; and in their spiritual courts, visitations, convocations, and excommunications (although in deed none ought to excommunicate, but he that can absolve, they by their own doctrine cannot absolve therefore they cannot excommunicate) yet for all that, they cannot be said to have the true form of Religion, or the true Church, for the ecclesiastical form, and government of your Protestants is rejected by the Puritantes, contemned by the ministers of calvin and Beza, and other Hugonottes of France, as part of the relics of Antechrist, your common prayer book being called by them in contempt, the missal of England. If such as you yourselves cales protestants, do disprove your Religion to be altogether against the word of God; how much more will the Romish Church, say the like who do differ from you almost in every point?  
2. In the Book of dangerous positions in the 9 chapter set forth Anno 1593. by Doctor Bancraft of Canterbury, it is alleged, that the Puritants do say of the common book of public prayers videlicet: that it is full of corruption, and that many of the contents thereof, are against the word of God: the sacraments wickedly mangled, and profaned therein; the Lord's supper not eaten but made a pageant, and stage play: that their public baptism is full of childish superstitious toys: & so many Puritants did write against it, that England will never do well until that book be burned. 
1. admonitio ad Parla. pag. 9 41. 43.  Also the superintendent of Rateburge, and the chiefest ministers in Germany having read Caluines woorckes printed An. 1592. at Francfort. In timore Domini saith he, legi & relegi, dico in Christo jesus etc. 
Caluinistarum lib. 3. in pref. Apost. lib. 1. a. 2. fol. 9  I have read and perused them the space of 23. years, I avoutch it before JESUS Christ, saith he, that all the Caluinistes do nourish in their breasts the Aryan & Turkish ympietie, and that they open windows and gates, for Arianisme and Mahometism, as our books publicly set forth do manifest the same; and so brought an example of Adam Newser, the chief Pastor of the Church of Hedelberge, 
Ibid. f. 9  who from a Zuinglian, be came an Arian, and afterwards a turk: which three sects I mean Caluinisme, Arianisme, and Mahometism, 
john Schutz in lib. 50. Causarum causa 48.  another protestant Doctor calls them three briches of one cloth, and that fellow having gone unto Constantinople Anno 1574. did writ that none became an Arian which first was not a Caluinist, and brought example of Seruetus Blandrata, Alciatus, Franciscus Davidis, Gentilis, Gribaldus, Silvanus and others.  
3. There was printed a book 1586. at jena in Saxony by a Lutheran minister, the Tittle whereof was. An admonition from the word of God, that Caluinistes be not Christians, but jews, and baptised Mahometts. Also 2. years afterwards, another was set fourth at Tubinge by Philipp Nicholas minister; the tittle whereof was a detection of the Caluinian sect to agree with the Arians and Nestorians in the grounds, and foundations of their religion, and that no Christian can join with the Caluinistes, but that he must defend the Arians and the Nestorians. 
Sleid hist. lib. 19 An. 47.  Bernardinus Ochinus being the first principal Apostle of England in king Edwardes his days, with Peter Martyr, Martyne Buzer, 
Okinus in lib. dialog. Zanchius de uno Deo. Beza ep. 1. par. 11. Bal. in pref. act. Rom Pontific. Calu. lib. 1 de scandalis pa. 136 An. 1593. pag. 44.  and Paulus Phalangius, unto whose direction both the universities of England were commited, did oppugn the blessed Trinity, the deity of Christ, and of the holy Ghost, so as Beza called him the favourer of the Arian heresy, and a scoffer at all Christian religion: yet nevertheless one john Bale, sometimes Bishop of Ossorie in Ireland, calls this Bernardin, and Peter Martyr, the light of the Gospel of England, and calvin saith that the said Bernardine was borne for the happiness of England. It is said also in the survey of the pretended holy discipline printed at London, that the sect of Caluinistes is a cancer, and another Thalmud, which by their wicked rebellion against their lawful Princes, have founded their gospel, and Church, which by their intolerable arrogancy do oppose themselves against all sacred Doctors, against all venerable Counsels, and against all the flourishing Churches, that ever were from Christ his time until our days, & that there is no place of Scripture, which they do not wrest from the lawful sense thereof never before known by the Church of God, and that it had been good for England, that none brought up in the filthy school of Geneva or Scotland, had ever entered into England.  
4. Conradus a Protestant, writeth that calvin sayeth, that the merits of Christ cannot prevail against the judgement of God; Also he affirmed calvin to write, that the blood of Christ was of no force to blot out sins, and that above 1500. years it was putrified foe 84. 85. 87. Curaeus in spongia fol. 250. Erast. pag. 29. Fridericus Borussius pag. 45 Osiander in confess. have written the like impiety, with many other blasphemies which you may read in the Caluini Turcismo lib. 4. c. 22: Other Lutheran writters, make books of the contradictories and contradictions of calvin, 
Caluini. Theolog. lib. 1. f. 85 Luth. lib. de Sacrament. fol. 376. Orthodox. Conf. en le Tigurine tract. 3. fol. 127. Luth. tom. 6. jenues. Germa. fol. 257.  the tittle whereof is called Laberinthi inextricabiles contradictionum. The intricatt Laberinthes of contradictions. Luther saith that the Zuinglian doctrine and gospel was from the devil, & that the devil made an instrument of him, and that by him he did govern and reign. In another place he called him. Perdiabolatum, indiabolatum, & superdiabolatum, sceleratum cor, & mendax os habebat. That he was persathanised, insathanized, and supersathanized, and that he had a wicked heart and a lying mouth. So Zuinglius calls Luther, a false prophett, an incorrigible heretic, 
Zuinglius tomo 2. in exegesi ad Luth. & in corresponsione ad Luth. lib. de Sacra. Ort. conf. eccles. Tiguri trac. 1. f 3 5. Ibid. fol. 106.  foolish, arrogant, blasphemous, and lying, a devil, a beast, a deceiver, a seducer an Antechrist. Luther also said of him again. I had rather burn, then to hold the opinions of Zuinglius and Oecolampadius and all other wicked bedlam companions, & cales them Archdivills, and so he saith. I that am now ready for the grave, God is my witness, and this will be my glory before his tribunal, that I have laboured the condemnation of all these hellish people, videlicet, Carolastadius, Zivinglius, Stinckfeld, and those that are at Tigur and Geneva; yet these are the chief pillars of the protestant religion. Luther also did divorce a certain woman being married to a Zuinglian, and bid her to marry whom she listed, for that saith he, it is not lawful for you to marry an infidel. Again, 
Colloquium Altemburg. elect. 3. resp. ad Saxo. Zuingl. tomo 1 in exempl. ar. 18.  It is said of Luther and Melancthon that there is as much difference betwixt them as betwixt Sumer and Winter. Zuinglius said, that nothing did grieve him so much, as for being called a Lutheran. Brentius saith, being a kind of a Lutheran, nos Zuinglianam etc. We cannot ymbrace with a safe conscience, the heresy of Zuinglian and Osiander. 
1560. Centurici 4. Elizab. Reg. dedicata.  Do not the madeburgenses inveigh against the Zwinglians, for denying the real presence? and doth not Luther say, that the holy scriptures are corrupted of the Zwinglians? In the Duchy of wittenbergue where Brentius was superintendent, an edict was proclaimed against the Sacramentaries. The ministers of jenua did exhibit a petition to the Princes there, to have an assembly, to the end they should condemn the Sacramentaries and the Zivinglians as adversaries. And in the year 1560. in that Town, Hesutius printed a book against the Sacramentaries. calvin did also writ a book against Hesutius. William Clebitius did writ against the Lutherans with this tittle. The ruin of the papacy of Saxony videlicet, Lutheranisme. Also john Sturmius writ against the Lutherans. Brentius writ against Bullenger. The Lutherans of Saxony in their Conventicle, did condemn Albert Hardenburg a Zuinglian of heresy. In Transiluania Lutherans are against the Sacramentaries, and the Sacramentaries against them. The people of Breme in Saxony after they were in Lutheranism, fell to Caluinisme and banished all Lutherans,  
5. Neither can they excuse themselves their debate or strife to be of things indifferent, or of ceremonies, or such like small and trifling things, but of the chiefest points and articles of our faith. For Nicolas Gallus a protestant preacher of Ratisbon, doth declare the same, saying. 
In suis Thesibus ita scribit.  Non sunt leues inter nos etc. Betwixt us ghospellers, it is not in light things we differ, nor our variances are not of things of small moment, but concerning the chiefest articles of Christian religion, videlicet, of the law of the gospel, of justification, of good worcks, of the Sacraments, of the use and order of ceremonies, which by no means can be decided or compounded. Wherefore Luther saith we esteem seriously & in good sadness, all Zwinglians, heretics, 
Luther. Thes. 77. 1545.  and aliens from the Church of God. Beza calls Lutherans, Eutichians, and Nestorians. And Caluinistes do count Lutherans no better than manichees, Marcionistes, & Monotholites who were old heretics. Illiricus saith, Caluinistarum liturgia non uno sacrilegio viciata est. 
Illir. in confess. Ang. 17.  The liturgy of Caluinistes, is not spotted with one only sacrilege: the like censure Conradus gives of the same liturgy. Oecolampadius most bitterly writes against Lutherans, and also in the like bitterness Lutherans write against him by Brentius. johanes Pomeranus did also write against Brentius. Did not the Duke of Saxony punish most severely Zwinglians, by the instigation of Luther? Did not the king of Denmarcke expel Caluinistes out of Denmark? and did not Caluinistes expel Lutherans out of Count pallentine his Country? did not Weastphalus write most bitterly against Caluin, and calvin against him 1557. entitled, An admonition unto Weastphalus, which if he shall not obey, he shallbe counted an heretic? and the said Weastphalus hath these words: no doctrine is more spaciously dispersed, none with greater devices and hypocrisy defended, none that seduceth more people with greater errors, than the false doctrine of the Sacrament of the Eucharist. Oecolampadius saith these words of Luther and his sect. Lutherans, saith he, they have a kind of show of the word of God, but the right word of God they have not, and herein they follow other heretics who relies, althogether on the word of God. Did not (after that Caluinisme was admitted and ymbraced in Transiluania, and Hungary) Arianisme, and Sabellianisme take place there? 
En la reformation des fausses suppositions lib. 2 Brent. in recognit. prophetici & Apostolici, item in Bull. def. tract. 3. cap. 6. pag. 278. Bullenger. contra Brent. c. 1.  Doth not Lannoy say that the chiefest point of all these fellow's doctrine is, that Christ is not God, nor by any means begotten of the substance of his Father? Did not Brentius say: that the doctrine of the Zwinglians and Caluinistes, tendeth directly to Athisime, judisme, and Mahometism? Some others say, that this sect of calvin, tends to Ethnisme, others to Atheism, as john Whitgifte affirmeth, with which saith he, England abounds. And Bullenger writeth, such is the dissension betwixt Zwinglians and Lutherans, that none hereafter will believe aught, but what it pleaseth him.  
6. Do not Protestants say, that the Englishmen as long as they be of this religion, 
Admonitio 2. add parla. vide act in Comitijs parla. Londini. An 1503 f. 10. 11. 12. 13.  which they profess, that they are not baptised, nor aught to be counted Christians, the ecclesiastical regiment thereof to be as unlawful, as that of antichrist, and that the Church of England is so profaned, and like Babel governed by the power of Satan, and not by the order of Christ, that none in which there is any sparcke of Gods grace, or any feeling of conscience can live in England, and that all that live in England, and that goes to their Churches, and whosoever that hears the sound of their bells, joins with them in their Churches, are convocated thither by the name of Antechrist, and are addicted unto the slavery of Babylon and Egypt. 
Ibid. f. 15.  And a great protestant minister, in a supplication sent to the last Queen, said that she was one of those Princes which made profession of the gospel, but opposed herself against the gospel, and that they are flatters that tell her the contrary: and if that she could get the crown without the gospel, it is doubtful, whether ever the gospel would have footing in England. Stanchares said, that Caluin jumped very well with Arrius, and that both of them makes the Son of God to pray in the divine nature, that he is a minister, a Bishop, and a mediator in that nature, and that the ministers in Germany, Hungary, Transiluania, and Polonia, have celebrated many Counsels and synods to take away our Catholic faith of the Trinity and mediator, 
Tiguri ep. ad Polonos Anne 1560.  and have made many books full of Arrian blasphemies to that effect. In Helvetia the ministers of the Church of Tigure, do profess the Arrian faith. Tiguri epist. ad Polonos, Anno 1560. And all those that are of the Church of Geneva and Tigurie are Arians, thus far the said Stancharus. Many saith josias Simlerus, (in pref. lib. de eterno dei) that are brought up in Geneva, are become Turckes, for they came unto Polony and so they did ymbrace Mahometism, as Ochinus, Alamanus, Blandrata, Paulus Alciatus, and Gregor. Paulus, minister of the Church of Cracovia, who having denied the Trinity, became a turk, as Gonesius and Gribaldus, and Franciscus Davidis, for this last was superintendent of Hungary. So did Adam Nimser the chief superinten. of Heydelberge in Palatyne of Rhine, with his fellow john Syluanus, 
Stan li. de mediatora fol. 38.  who of Caluinistes, became Turckes and went to Constantinople, where they made open profession thereof, and protested that the religion of Caluinistes, tended directly to Turkism, and before these people went out of Palatyne, they subverted many great preachers, who by their means became Turckes, and taught publicly the Alcoran in Germany. Also john Socius being brought up at Geneva did not only preach the Turkish religion, but also published books confirming the same. So did Volanus being brought up in that place not only become turk himself, but also set forth books defending Turkism, and avouched, that he learned the grounds of his doctrine from calvin and Beza. Lucas Sternebergerus, a minister of Moravia did the like, for 1. he preached against the Trinity, took away all invocation thereof, because saith he, there is no mention thereof made in the Scripture. 2. that Christ was not God but man, but more excellent than all the prophetts. 3. that the holy Ghost is not God 4. that we must not keep holy days to Saints. 5. that we must keep Saturday holy, and not Sunday, because saith he, God so commanded in the scripture: and by the same argument he brought in Circumcision.  

Prateolus in Elench. Alphabetica lib. 10 c. 12.  7. And did not some of the family of love, publish these articles at London, that Christ is not equal with his Father, as by calvin his interpretation they prove it, and that Christ in no sort is God. 3. That there is no Trinity, &c such as calls God, the Father, God the son, and God the holy Ghost do speak blasphemously, for, say they, this is to profess there are three Gods. Did not Thomas Lyth, Cartwrites companion, for puritanism in the west part of England, as the other in the North part (being brought to Ireland by Sr. john Dowda●l to Yonghull a Town in Monster in Ireland) say that the Angel Raphaell was a witch, and that the blessed Virgin Marie was not blessed amoungest all woomen: with many other such blasphemous spechees? And lastlie, did not this Turkish doctrine, infect many Northern Provinces by the infection of one Lastus, which was a chief superintendent of England in king Edward's days? This man being a Disciple of Zuinglian, did labour in Polonia to abolish the blessed Trinity, and the Deity of Christ, by whose instigation Nicholas Badz●dius the Duke of Olice and Palatine, did of villainy send one Martyne Secovitus with letters to Bullenger and calvin, to join with them in this wicked doctrine of taking away the Trinity and Deity of JESUS Christ.   

A further Confirmation, that these new gospelers, tend directly to Turkism. CHAPTER II.  
1. THe first and chiefest of the Protestants did affirm, the religion of the Turckes to be far better than that of the Papists, and when the turk invaded Austria, Luther writ books, that the Germans should not take part with the Emperor against him, as Eras. in epist. ad fratres Germaniae inferioris, saying. I had rather fight for a turk not baptised, then for a turk baptised: meaning the Emperor Charles the fift. The rebels of Flanders in the begining of their insurrection, against their lawful Prince, Phillipp the 2 of Spain, in their standard, gave the ensigns and Arms of the Turck, videlicet a silver figure of the increase of the Moon with this ensign. Plutost Turckes que Papaux. We will rather be Turckes then Papists. How many protestant Princes did sollicitt Amurate, and other princes of the Ottoman house, to come to Hungary, 
Math. de ●annoy en la. repliq. lib 2. c. 13  Austria, and other places? Also, anno 1575. the Prince of Conde, being broken with France, and at Basill consulting with the ministers there, what were best to be done to renew the wars against his king and country, they gave him counsel to submit himself to the Turckes, and that by that means, the wars would be reinflamed again. Did not in the second rebellion of France the Hugonotes by many messengers seek to bring in the turk to the ruin of France & the rest of Christendom An. 1589. for said they, our religion, is nearest unto your religion, unless that you observe more fasting, and praying, unto which our religion doth not tie us: also that we have given a great impediment by the Princes of Germany who followed our Council against Charles the fift: 
Ex literis Constanti ad Venetum patrium in fine ●ibri de fucoribus Gallicis vide Surium 1568.  also we dissuaded our kings of France, not to give help to his brother the king of Spain in the wars of Milan seas against you, for the king of Spain had the possession of those lands which he had lost about that sea, had not our Brothers the gospelers of France dissuaded our king from helping him: also we promise unto you, whensoever it shall please you, that we will be ready to broach any stu● or insurrection in Germany and in France.  
Did not the English Ambassador, labour to put away the jesuittes out of Constantinople, which are there for the relief of poor christinas, 
Resp. ad iustam Brittanicum. pag. 167. Par. 1584.  whispering into the Turckes ears, that they would bring his monarchy unto great peril? And that the said English Ambassador, solicited the great turk to make wars upon Spain, the chief reason he moved, was it not that the king of Spain was the Chief defender of the Romish Idolatry, 
An. 1567. Pet. Saxonius lib. inscriptio admonitio ad fideles Germanos caveant a Caluinistis  infestive and of ensive to both of their religions, I mean the Protesant and Turkish religion? And the said Ambassador concluded, that if those Idolaters were overthrown, all nations would become Turckes, and so both they and themselves would reverence one God.   

De Elemosina eroganda Sacerdotibus. Whether Papist Priests do amiss in taking any thing for their Masses. CHAPTER III.  
1. S. Paul did receive offerings (as the Church doth for their just livelihood) from the Phillippians, bene fecistis, (inquit) you have done well communicating to my tribulation; and you also know, O Phillippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church commmunicated unto me in account of gift and receipt, but you only: for unto Thessalonica also once, 
Phil. 4.  and twice you sent to my use: not that I seek the safety, but I seek the fruit abounding in your account. He counteth it not mere alms, or a free gift, that the people bestoweth on their Pastors or preachers, but a certain mutual traffic, as it were an interchange, the one giving spiritual things, the other rendringe temporal things in lieu thereof: for so it putteth one the condition of an oblation or sacrifice, offered unto God, and is most acceptable & sweet in his sight.  
2. Behold the Apostle received of them godly and charitable helps, and means, and ●east he should only preach or pray for them, in lieu of those corruptible gifts, he avouched: non quia requiro datum, not that I aim at any temporal gift or reward, but that I may perceive the fruitt of your devotion. Priest's are worthy of a double honour, especially such as do labour in word and doctrine, and by this commandment we are bid, ut bovi trituranti, os non claudamus a● alligemus, that we should not stop, or moosell the mouth of the Ox that treadeth out the corn, for according to the counsel of our Saviour, the workman is worthy of his wages, D. Hiero: Homilia lib. 2. Comentar. in cap. 15. Math. and as Waldensis saith against Witcliffe, he did not command to sell spiritual things, sed bovem edere de tritura, but that the ox, or cow should ea● of his thressinge and labour. 
1. Cor. 9  He doth not seek herein the profit of him that receives, but of him that gives, as S. Paul saith: if we give unto you spiritual food, it is not much if you give us corporal St. Paul sought helps for the Saints at Jerusalem, saying. Now I go to Jerusalem to minister unto the Saints: and as S. Hierom saith. Si spiritualium etc. why should not the Gentiles ymparte their corruptible goods for their relief, by whose dispensation they are made partakers of spiritual graces, and therefore the abundance of the one, aught to supply the want of the other. And as the Apostle S. Paul saith. 2. Corinth. ca 8. Exod. 16. & 28. Let in in this present time, your abundance supply their want, and their abundance also may supply your want, that there may be an equality, as it is written, he that had much abounded not, and he that had little wanted not: his meaning herein is, that such as abound in worldly riches, should communicate for supply of other their brothers necessities whatsoever they may; that on the other side those whom they help in temporal, may ympart unto them again some of their spiritual riches, as prayers, and some other holly woorckes, & graces which is a happy change for wealthy people.  
3. In the ix. Chapter of this Epistle, he exhorted the Corinthians very earnestly to give their Alms for the relief of the Saints, saying he that soweth sparingly, sparingly also shall reap, and he that soweth in blessings, of blessings also shall reap, as it is written, he distributed, he gave to the poor, his justice remaineth forever. Alms is compared to seed, for as the seed thrown into the ground, though it seem to be cast away, yet it is not lost, but is laid up in certain hope of great increase. Read the x. Chapter of S. Math. the x. and 16. of S. Luke. S. Ambrose upon the second epistle & 8. chapter, saith that the Corinthians had no more privileges, than other Churches, avouchinge that the labourer was worthy of his wages. Where behold that it is never granted to any nation to have the Gospel freely preached unto them, without giving relief to the preachers thereof, our Saviour confirming the same; dignus est operarius mercede sua; the labourer is worthy of his hire.  
4. But the heretics of this time do imitate the Donatists, to preach poverty to others, when they gather riches to themselves, faininge poverty, but most falsely, as S. August. writes lib: 2. against Petilian, who saith. Nos spiritu pauperes etc. We (saith Petilian) being poor in spirit, and careless of wealth, we abhor riches. john Witcleffe (as Thomas Waldensis write of him) did object to the religious priests, and preachers, that they did administer the Sacraments, and preach for gain. Waldensis de Scrament ●libus cap. 99  
5. S. Paul in the 6. to the Galathians saith. He that is catechised in the word, doth communicate to him that catechised him in all goods, adding, for what things a man shall sow, those also shall he reap. The woorcks of mercy be the seed of life everlasting, and the proper cause thereof. Lo here S. Paul shows the great duty, and respect that we ought to have to such as preach, or teach us the Catholic faith, and not in regard only of their pains taken with us, but that we may be partakers of their merits, we ought especially to do good to such, or (as the Apostle saith) communicate with them in all our temporal goods, 
1. Cor. 9  that we may be partakers of their spiritual. Whereupon. S. Aug. lib. 2. Euangel. 48. Know you not (saith he) that they which work in the holy place, eat the things that are of the holy place, and they that serve the altar, participate of the altar? So also our Lord ordained for them that preach the gospel, and such as labour at the altar, whose sacrifice, and oblations redounds to the comfort of the Christian flock, as also as are dedicated to serve God in recollection, prayers, and contemplations, or any other spiritual, and godly functions which also is beneficial to the Church, and the faithful aught to be relieved, and mantained by the liberality, and devotion of them.  

Hiero. lib. 5. vig. Cap. 5.  6. S. Hierom upon that place of S. Luc. 16. saith. Make unto yourselves friends of the mammon of iniquity, that when they shall fail, they may receive you into the heavenly tabernacles. Which cannot be meant of the common vulgar sort of poor. Num isti etc. shall their poverty (saith he) in the midst of their filth and nastiness, whose raging concupiscence is nothing the less abated, purchase unto themselues those heavenly tabernacles, who do neither possess things present, nor things to come? for it is not every poor that is called happy, but the poor in spirit of whom it is said. 
Psal 40.  Beatus qui intelligit super egenum & pauperem &c. Blessed is he that hath a respect to the poor and needy, for in the evil day our Lord will deliver him: which is understood of the poor in spirit, who is ashamed to receive what is offered unto him.   

Of praying unto Saints: And whether the Church doth offend in praying unto them. CHAPTER IU.  
1. 
job. 42.  DIcit Dominus ad Elephaz Themanitem etc. I conceive a great displeasure against thee, and against thy two friends, because thou hast not spoken right before me, as my servant job hath done. Take therefore 7. Bulls and 7. Rames, & go unto my servant job, and offer sacrifice for yourselves, and my servant job shall pray for you, and for his sake this fault shall not be imputed unto you. The same job saith. Turn unto some one of the Saints. judas Machabeus did see Onias lifting up his hands to pray for all the people of jewrie 2. Mac. 15. 
Dan. lib. 4 cap. 16.  The old fathers, and the children of Israel did pray in the name of Abraham, 
Gen. 48.  Isaac and jacob, when it was said. Inuocetur super eos nomen meum etc. That is to say. Let may name and the name of my fathers, Abrahaman and Isaac be called upon these children. Afterwards they did call on the name of David. And Christ by the intercession of the Apostles did heal the mother in law of S. Peter, being attached with a great fever. 
Act. 9  The said S. Peter at the intercession of the poor widows that were relieved by Tabita, did raise her from death to life, so as we see the prayers of our Alms folks, and beads men, may do us great good after our departure.  

joh. 11.  Did not the faith of Martha help her brother Lazarus dead, saying, did not I say to thee that if thou believe thou shalt see the glory of God. S. Cyrill Hyerofoll: saith, tantum enim, inquit, potuit illa fororum fides, ut mortuus à porta inferi revocaretur, the faith of the sisters living was of that force, that the dead was brought back again from the gates of hell.  
2. When poor miserable sinners can pray, and be heard, what absurdity is it, that the blessed Saints now in heaven may be heard of God, and also prayed unto, otherwise we should deny them perfect felicity, which is to be able to help, their poor friends subject to many calamities in this miserable life. The old heretic Vigilantius, and also these new heretics of our time, do answer unto this: the Saint's being living in this world, and not when they be dead may pray, and be heard for the living. But S. Hierom in the 3. book that he made against the said Vigilantius, doth sufficiently convince them, saying. Si Apostoli, etc. if the Apostles living in their bo●ies could pray for others, how much more now being crowned for their victorius Triumphs. One man Moses, obtained pardon of God for 6000. armed men. S. Stephen the true follower of Christ, and his firs● Martyr, did desire pardon for his persecutors, and shall they be of less force, and their prayers less heard of Christ, enjoining his familiar and blessed presence? The Apostle S. Paul avouched that God at his intercession gave unto him 28. souls that were sailing in one ship with him, and now being received to everlasting glory, shall his petitions and prayers be rejected in the hehalf of them, that received the Gospel of Christ?  
3. Vigilantius (ympairinge the glory, and felicity of the Saints) said, that a living dog is better than a dead lion; but God doth declare unto us, that neither S. paul, nor other Saints are dead in spirit, which are not said to be dead, but at rest, and as it were sleeping. So Lazarus which was to be raised, was not said to be dead but a sleep; did not Onias, and Hieremias after this life pray for the people? So No, job, and Daniel after this life, were appointed intercessors by God for the people. Did not S. Ambrose writ that the Emperor Theodosius after this life, was both a prelate, and a tutor with Christ, in the hehalf of his children Archadius, and Honorius, and for their Empire which they possessed after their Father? Was not Abdias and Amos, intercessors unto God for the young heirs of their succession joshua & Asaph? who then can be in doubt but that Theodosius is a protector with God, in the hehalf of his children, so as by the favour of God, and the intercession of Theodosius, Archadius is now a valiant Emperor?  
4. We must therefore honour the saints as the friends of Christ and the heirs of God, as the learned divine S. john the Evangelist saith cap. 
Io. cap. 1.  1. As many as received him, he made them the children of God wherefore not servants, but children, and sons, if sons, than heirs, yea heirs of God, and coheirs of Christ. And Damasus saith, when you call on the Saints in your prayers, you must esteem of them, as the shining light, more bright than the beams of the sun, which do see all good things by contemplating the vision of God: as in another place S. Aug. saith, quid est quod non videt, qui videntem omnia videt; what is it, that he seethe not, that beholdeth him that behouldes all things? And S. Hierom saith. Si prophetae sunt, etc. if there be prophetts, 
Lib. 5. Coment.  and that the word of our Lord be in them, let them withstand the Lord of Hosts: upon which place S. Hierom showeth, that a true prophett by his prayers may resist, our Lord, as Moses stood in the persecution against our Lord, that he might turn, and appease the wrath of his fury. Samuel did the like, & our Lord said unto Moses. Suffer me, said he, to strike this people for when he said suffer me, he gives us to understand, that by the intercession, and suffrages of the saints, he may be appeased, and retained from putting his wratn in execution.  
5. S. Ambrose doth set down very largely, the virtue, 
Lib. 5. epistolar. clero & populo Thes.  and marvellous effect of the intercession of the saints, and of the great victory gotten by Theodosius by their prayers, and therefore he said, he had rather have the prayers of the poor, than a stroung Army, saying that they are far strounger, because they as it were, bynde God himself. When we direct our prayers unto the Saints, we direct them unto Chris●, and as we follow or reverence no other in the Saints but Christ, so we do not invocate, or pray any in them or by them, but Christ, which as he lodged in them when they were charged with their corporal lump, 
Gal. 2. Ephes. 3.  so much more now when they are exempted from it. So as we direct our prayers, and petitions unto Christ in his Saints, and by his Saints, whether they remain with us in earth or whether they Triumph with him above in heaven, using the one as our intercessors, and acknowledging the other the bountiful giver, for benefits are asked of Saints, not as the authors, and givers thereof, which we reserve for God alone, but as intercessors only, as by our daily Littanies we say to God, miserere nobis, be merciful unto us, but unto Saints we say, pray for us.  
6. secondarily we say, that Saints are our intercessors unto God, but yet by Christ, and by the merits of his death, and passion. And so the Church in all her collects, and prayers saith and concludeth without intermission. Per Dominum nostrum jesum Christum etc. 
Dan. 3.  The three children in the furnace of Babylon did pray unto God, propter Abraham dilectum tuum: for the intercession of Abraham thy beloved, and Isacke thy servant, 
Isayai 63.  and Israel thy holy one. So prayed Isayas' saying Turn unto us O Lord by the intercession of thy servants. So prayed Hester by the intercession of Abraham. 
Hester 13. Psal. 131.  So prayed Solomon by the merits of his Father. 
1. Paral. 29.  Memento Domine David & omnis mansuetudinis eius. So prayed David himself, naming Abraham, Isaac, and jacob, for his intercessors, 
Elias 2. par 5. Deut. 9 Genes. 48.  so prayed Elias so prayed Moses saying. Recordare Domine seruorum tuorum Abraham, Isaac, & jacob: so prayed jacob calling, and interposinge the name of his father Isaac, when he did pray unto the Angels to bless his children, meaning no doubt but he should obtain gods blessing for them.  
7. 
Orig. lamb. l. 2. in job.  This the ancient fathers do likewise testify, saying. O sancti Dei (saith Origines) vos lacrimis ac stetu plenis obtestor, with sobbing tears, and mourning eyes, I beseech you that you will prostrate yourselves at Gods merciful feet for me a wretched sinner. Heu mihi pater Abraham deprecare prome ne definibus tuis aliener. O blessed Abraham pray for us miserable sinners. S. Gregory Nazianzen never writts all most of any Martyr or Saint, but prayeth heartily unto them. So writing the life of S. Cyprian the Martyr, before he was converted to Christianity, he first showeth that the Martyr finding himself tempted with the beauty of justina the Virgin afterward martyred with him, prayed most humbly, and devoutly to assist him in that combat against the flesh, adding moreover, that he did assist himself by fasting, & aflicting his body. S. Gregory Naz. did pray also unto him, saying. Tu nos è Caelo benignè aspice, behold us from heaven most charitably. The very like prayer maketh he to S. Athanasius and S. Basill deceased a little before him. 
S. Eph. Sermo. de sanctis martirib. Nect. orat. de Sa●t. Theodoro.  S. Epiphanius writing the life of certain Martyrs prayed unto them. S. Nectarius Archbishop of Constantinople, writing an oration of Theodorus Martyr, prayed unto him.  

Hom nat. apollog. c.  8. After these men lived S. john Chrisostome, who prayed unto S. Peter, and S. Paul: he prayed unto S. Peter also for the Emperor that then lived. S. Chrisostome in his liturgy hath these words. Apostles, Martyrs, prophets, Priests, Confessors just men, and woomen which have ended your fight, have kept your faith, and observed your promise and fidelity to our Saviour, 
Cyrill. homil. in die john. Concilij. Ephe. 428  pray for us. etc. S. Cyrill Archbishopp of Alexandria did pray unto S. john the Evangelist in his sermon made in the festival days of him in the council of Ephesus. The General council of Chalcedon did affirm, that the holy Bishop S. Flamianus, Archbishop of Constantinople and Martyr, whose death was procured by Dioscorus Bishop of the same Sea, 
Conc. Calci. 17. Au.  did pray for them using these words. Flamianus post mortem vivit, 
453. Socrat. lib. 7 histor. cap 32.  Martyr pro nobis orat. S. Hierom wrote the lyues of S. Hillarius and Paul and others, and prayed unto them. Paulinus Bishop of Nola wrote the lyues of S. Celsus and S. Felix. The same is confirmed by Prudentius in the Hymns S. Laurence, that glorious Martyr of Spain. And by S. Hippolytus. I pray read S. Gregory Turonensis, and S. Gregory the great to this effect. 
Can. 27.  This is likewise avouched in the council of Orleans in France, held upon the year 512. 
Cap. 3. Cap. 1. Cap. 9  the council of Gerundia in Spain, held the next year after. The fifth council of Tolleto likewise in Spain held upon the year 640. the council of Bracaren the second, held two years after that. Again the council of Ments in German, held under Pope Leo. 3. and Charles the great anno 613. All these counsels, I say, ordaining Littanies and invocation of Saints to be used in solemn procession upon certain days in the year, as namely in the rogation week, three days before the Ascension. The Greek Church in the year of Christ 663. cap. 7. doth sufficiently set down the sense of both Churches in these words. Soli Deo Creatori adoratio etc. Let adoration be given to God alone, but yet let a Christian invocat the Saints, that they may intercede the divine Majesty for him. Of the heretics called Albigenses S. Bernard saith. Irrident nos hereticici quod sanctorum suffragia postulamus. Heretics scoff at us, because we crave the suffrages of Saints. 
Ber. hom. 6. in Cant.  The said S. Bernard did pray holy S. Victor to help him.  
9 Next we ought to know, that amoungest all the Saints there is none whose petition is sooner heard, than the petition of the Blessed Virgin, at whose entreaty our Saviour did work his first miracle, which is declared unto us by S. Bernarde, O homo securum accessum habes apud Deum etc. O man, thou hast secure access unto God, thou hast the mother to the son, and the son to the father, the mother showing her son her breast with her paps, the son showing unto his father his side, and his wounds. Again did not the Angel say unto Tobias, 
Tob. 12.  I have offered thy prayers unto God? Did not the Angel also say unto Daniel, 
Daniel. 7.  from the time that thou purposedst to chastise thy body before God, thy prayers were heard, and I being moved by them came for thine assistance: And yourselves in the Comunion book, do avouch the same, having translated the Collect which the whole Catholic Church in her masses doth use upon S. Michael the Archangells' day: which Collect is set down by yourselves in your book of Common prayers, the words are these. everlasting God which hast ordained and constituted the services of all Angels, and men in a wonderful order, mercifully grant, that they which always do thee service in heaven, may by thy appointment succour and defend us in earth, through jesus Christ our Lord. 
Mat. 18.  etc.  
10. Did not Christ bid us that we should not despise any of these little ones for I say unto you, that their Angels in heaven always do see the face of my father which is in heaven. Two manner of ways S. Thomas says we offer our prayers to any, 
D. Thom. 1. 2. q. 83. ad 4.  primo ut sit per eum petitio implenda, secundo ut per ipsum impetranda, first that our desire by our prayers may be by him accomplished: secondarily that our desire may be obtained by him. In the first manner we offer our prayers unto God only, because that all our prayers, and desires ought to aim at gods graces, and glory which none can give but God alone: In the second manner we offer our prayers unto the holy Angels, and Saints, that by their intercession, God almighty may be moved to take commiseration on us; as it is alleged by S. john, saying. 
Apoc. 8.  And there ascended the smoke of the incenses of the prayers of the Saints before God. This also is proved by so many apparitions of Saints made unto the living, ymploring their help and protection as are registered by the holy doctors. S. Euthimius did appear unto Phillipp Deacon being cast away in the mediterranean Sea, 
Caesar. Baron. An. 477. apud.  and having prayed unto that holy S. f●rayde, he took him by the hand, and brought him safe to the shore. S. Bernabas did appear unto Anthemias' Bishop of Salamina thrice, 
Caesar. Baron. An. 485. Ibid. 604.  being sore vexed by the Heretics that were then rising up. S. Peter did appear unto the widow Galla, confortinge her, that her sins were forgiven her. So the blessed Virgin Marie appeared unto Severiana, about her death, with many other apparitions which we both read and hear daily etc. but I cannot omit that which S. Gregory of Niss. relateth in the life of S. Gregory Thaumaturgus, how that the blessed Virgin Mary, together with S. john the Evangelist appeared unto the said S. Gregory Tha. and did instruct him in the mystery of the blessed Trinity. 
Lib. de Anglia martyrum cap. 9  S. Gregory of Tours declareth that the blessed Virgin appeared unto the master carpenter that was set to woorck by Constantine the great to build a church in her honour, which was so huge as it was hard to be builded, but she instructed him the manner how to bring the same to perfection. The like apparitions of other saints do witness. S. Basil. in oratione de Sancto Mamante. S. Greg. Naz. in orat. in julian. S. Sulpitius in vita S. Martini. Theodoretus lib. 5. hist. cap. 24. Paulinus natal. sancti Felicis. S. Aug. lib. de cura pro mortuis habenda cap. 16.   

Whether Papists do err in worshipping and adorning the relics of Saints, & whether they sell their Mass and prayers for temporal gain. CHAPTER V.  
1. I Answer, that the holy relics of of Christ, or his Saints, are not used for temporal gains, but for the spiritual consolation of the faithful, which by those blessed relics have received great comforts and blessings, as you may read, that the Iron chains, the Napkins, yea the very shadow of the holy people, and Apostles did relieve many, 
Act. 12. Act. 5. Mat. 5.  and revived some. And if the devout Christians do offer any thing at the Altar where those blessed relics are kept, the same being praetium peccatorum, the price of their sins, and the relief of the poor, they were not principally instituted for that purpose.  
2. 
Lib. de Sacrament. tit. 12.  This very objection against the Catholic Church, was first invented by john Witcleffe in England in king Richard 2. his time, as that most learned man Thomas Waldensis, then provincial of the order of the Charmilitts writeth, & his answer may serve aswell for you as it did for Witcliffe, which you shall read in the 2. book. As for the Adoration or worshipping of Relics, or Images, we must consider that this adoration doth signify honour, and reverence which is commonly used both unto God, and to his creatures, 
Hieron li. contra.  as S. Hierom saith. Veni Bethlem, praesepe Domini & incu●abile adoravi. I adored the Cribb, and Cradle of our Lord when I came to Bethlem. Abraham adored the Angel that appeared unto him, 
Genes. 8. Exod. 3. Num. 22.  so did also Moses & joshua, Nabuchodonoser adored Daniel. S. Hierom allegeth the fact of Alexander the great in kneelling at the feet of joyda the high priest of the jews.  
3. So jacob dying did bless his children, and adored the top of his rod. Adore ye his footstool. 
Psal. 98. Apoc. 3.  Which rod did signify the holy Cross. In the Apocalypse it is also said. I will make them come before thy feet; 
Psal. 5.6. 3 Reg 8. john 7. Higher contra Vigi. 2 syno Nyceni. Aug. de civet. c. 8.  which is ment of the Bishop or Angel of Philadelphia. Again the Temple, the ark, the Tabernacle, the Propitiatory, the Cherubins, the Altar, the bread of proposition was adored, and because Vigilantius gave not unto the Saints and Images, their due reverence, he was condemned as an heretic of the Church of God.  

1. Reg. 20.  4. It was a custom of holy people to adore great men, and David adored jonothan falling down upon the earth. So Abigall adored David. We adore saith S. Augustine, those good people with Charity, 
Io. 5.  not with servitude. So joshua adored not the man that he saw, but the Angel which he understood. Elizeus having received the new spirit of Elias, did suffer himself to be adored of the children of the prophets at the river of jordan. 
Regum 2. Num. 22.  Balaam adored the Angel. Saul adored the soul of Samuel. 
3. Reg. 18 〈…〉. 2.  Abdias honoured Elias. Porphe●i an old enemy of Christian religion, whom john Witcleffe did object unto the Church saith, that against the old law of God, she doth adore the Angels, the law prohibiting any adoration to be extended towards any beside towards God, saying. Deum tuum adorabis, & illi soli seruies, unto whom saint Augustine answereth, 
Aug. lib. 10. de Ciuit. Dei. cap. 20.  that we living in this miserable peregrination, honour and reverence the Angels, as the most blessed Citizens of heaven, neither doth the law of God prohibit the same, but rather commend it, the law only forbides that the due reference and adoration which is due to God, should not be transferred unto any other creature, or that we should offer sacrifice unto it, which belongeth unto God, which God did forbid the Hebrews, saying. S●crificans dijs alienis eradicabitur. He that offereth sacrifice to strange gods, shallbe rooted out.  
5. For we must note, that the sense of adoring the creature may be considered either in the creatures themselves, or else as they be in the first pattern or example. Creatures in the first rank as they are in themselves, they are never adored with that divine honour, which is due to the Creator, and therefore the Image of any, or the Crucifix of Christ in itself, without a reflection made upon the first pattern, or example that the same representeth, must not be adored, or reverenced either by external ceremony, or internal affection or cogitation, as no king doth ever reverence the legate, but only for the king's sake as our learned divines do avouch. Alexander. 3. p. q. 30. nu. 3. ar. 3. &. 1. D. Th. 3. p. q. 25. ar. 3. 4. S. Castanus and others in that place. Albert. in 3. d. 9 ar. q. Bonaventura 3. dist. art. 1. q. 1. Capreolus. q. 1. ar. 1. cond. 2. & 3. and others: also the council of Trent. sess. 25. Decreto de sacris imaginibus, also the 7. general Council being holden at Nisse doth declare the same action.  
6. Another reason that those learned Doctors do give, is that the Image without the pattern or example, cannot be adored: Nulla res inanima aut irrationabilis etc. Noah irreasonable, or insensible thing without reason can be capable of any reverence, worship, 
Antoninus Turrianus Castro. Alma.  honour, or adoration: but the Image in itself without the exemplar, or reflection, or relation to it, is insensible & without life, therefore without the exemplar, it must not be adored; For adoration, which is here meant, is according to S. Damascen. oratione 1. de imaginibus pag. 5. signum submissionis & honoris, a token of honour, and submission, and as Anastasius Bishop of Theopo. being alleged in the 7. council. act. 4. Adoration is nothing else, 
What adoration is.  sayeth he, then Significatio honoris alicui exhibiti veluti Emphasim 1. (simbolum) then an express signification of honour, or worship exhibited towards any, which adoration is performed by two means videl. by external tokens, as the inclination of the body outwardly, and internal will, and affection inwardly: for the outward appearance of this honour must be correspondent to the inward affection, so as by one act of adoration, we reverence the Image and the exemplar, so as the Image cannot be reverenced but by the example.  
7. This is the sense, 
August. de verbis Domini ser. 59  and meaning of saint Augustine, saying, who will adore the purple robe of the king being not upon his back, but when the king putteth it on his back, he that will not reverence the same with the king, shall incur the danger of death. So in Christ I do not adore his humanity alone, but joined to his divinity, and whosoever disdaineth to adore the same, shall purchase the pains of everlasting death, this saint August. 
Leont. in 4. Dialog. contra judaeos.  This is also proved by Leontius, related in 4. action of the 7. council, saying; Simo & ego &c. In adoring the Image of Christ, I do not adore the matter, or colour thereof, God forbidden. But I adore the liveless character and figure of Christ. S. Hierom also hath the like speeches. Why do you reprove us, saith he that we should adore the dumb stones, and wood eaten of worms? Do you esteem them to be blind, which by these things do Contemplate the Lord of our faith? Doth not the Psalmist say. inclining to the earth, we adore his foot stool which is the earth? And saint Thomas beholding the wounds of Christ, & the print of the nails, did forth with adore Christ, and so he did adore the creature with the Creator, saying. Dominus meus & Deus meus. My Lord and my God. And if the dishonour offered unto his flesh redounds unto God, why should not the honour, done unto the same flesh redound also to the person of God, being aswel united in respect of the one, as of the other?  
8. Neither is the humanity of Christ only to be adored, but his Cribe, his Cross, and every thing that are ordained to represent & express Christ unto our view and understanding. Wherefore S. Damascen. saith. Adorandum signum Christi etc. Let us saith he, adore that which representeth Christ, where his sign shall be, there Christ himself willbe. Let us therefore adore every thing that are adjoined and adjacent unto him, unto whom herein we yield the reverence. And therefore this holy saint saith, that Christ is present where his sign, or representation is. And although he be not in body united unto the Cross, or unto the Crib, or unto the nails, as he was when he suffered upon them, yet by a special eminent virtue diffused into them, they show and declare his presence more than any other things, and are express siggnes and tokens ordained, and instituted to expose Christ to the view, and consideration of the devout christian, betwixt whom and the heart of him that doth adore them, there is both union and relation, different from any other thing.  
9 You will say with john Witcleefe, 
In Enchiridion.  that we ought not to worship any but God: Quia solus Deus adorandus. S. August. doth answer you in his Enchirid. Imo, saith he, 
De civet. lib. 10.  solus Deus colendus est, & tamen homo colendus & ter●a colenda, and in another place he saith, So●i Deo, honour & gloria: unto God alone be honour and glory. Even as the heat of the fire though the wood be never so much cannot be infinite, that is to say, it can not be so much but it may be more, & more, so the adoration of honour that is given to any creature cannot have any proportion with the adoration due unto God. And although he should adore a thing more than he should have done, it is not material, for a false adoration is nothing as saint Paul saith. I●olum nihil est. Therefore we must consider, that the word (Solus) alone, or only according to the sense of the scripture, and the interpretation of the Catholic Church, doth exclude things of another kind, for that thing which is proper to that alone, cannot be common to many, neither doth it expel all other things in another fashion, ut solus Deus adoretur, that God alone should be adored with that kind of adoration which is Latria, which is only due to God, and not to any creature, and so nothing in that kind of adoration is adored per se, videlicet in itself as God, as in the Hymns of the Angels, the Church doth sing of Christ; Tu solus Sanctus, tu solus Dominus, tu solus altissimus, jesu Christ. Thou only art holly, thou only art Lord, and thou only art most high, but the Father and the holy ghost are included in that kind of adoration, and as S. Augustine saith: Non est cui alteri, none can challenge unto himself that which Virgilius translated out of Sibylla her verses.  
Te Domine, si qua manent sceleris vestigia nostri,  
Irrita perpetua, soluent formidine terras.  
By thee alone we be released  
From dregs of filthy sin.  
And eke the earth received peace,  
From foe, and dreadful fiend.  
10. Although God is said to be only good, only holy, only Lord, the only giver of grace, all these perfections, and attributts be given unto him, per essentiam, & per se, & per naturam suam independenter ab omni alio; by his essence, nature, and being independent of any other, yet there are many so called, videlicet, holy, Lords, etc. who are so called, not by nature or offence, said participative, & dependenter ab authore gratiae, but have the same grace depending of God, and so are made partaker of his grace, and justification, of which justification, God is the universal, & efficient cause. The blood and passion of Christ, is the meritorious cause, the Sacraments are the instrumental causes, the Priests are the administeriall causes, and gods glory is the final cause thereof. And although God is said to remit sin, because as the Philosopher saith, Illi tribuitur actio, à quo dependet operandi virtus, he is the worker of the act, by whose virtue, and influence the same proceeds, yet other causes do concur for the remission thereof in their own kind, and operation, although god hath the chiefest stroke therein, of whom those causes principally do depend, and so we adore God with the word Latria. And as God doth communicate his goodness unto good men, and holy people, and never doth ymparte unto them the excellency of his goodness; so we never give unto them the excellency of Latria which is divine adoration, but we give unto them, according to their goodness correspondent titles of woorshipp, and reverence. So the holy Saints we worship with the style and title of Dulia, which according to S. Thomas, est obseruantia qua maioribus honorem deferrimus. 
2. 2. q. 102 q. 103.  Is an observation by which we offer honour to our elders, and betters, by which we reverence the Saints in God: for he that honours the Martyr in God, doth honour God in the Martyr. The blessed Virgin is honoured by the title of reverence which is called Hyperdulia, quod idem est, quod excellens & eximia dulia, because that as in merits of grace, and sanctity, being the mother of him. De cuius plenitudine nos omnes accepimus; from whose fullness all grace did springe into the world, she exceeded all the creatures that ever were: so her honour, and respect of reverence ought to excel the honours and reverence which we exibite to any other creature whatsoever.  
11. joannes Catacuzenus in Apologia. 3. & 4. contra Mahometanoes, credimus inquit. We believe saith he, that no man like to Marie was ever borne nor ever shallbe unto the end of the world, & though according to humane nature she is inferior to the Angels, yet according to her holiness, and sanctity she surpasseth the Angels. 
Epiph. haeres. 79.  S. Epiph. saith, that by the mystery of the Incarnation she is more honourable than all other saints.  
S. Bernard in sermone 1. de nativitate beatae Mariae & 1. de assumptione, doth call her Advocate of the Church, calleth her spes nostra our hope, as also the same S. Bernard: ser. illo. 1. de nativitate. Holy Ephrem in oratione de Laudibus Virginis gaudium & salutem mundi ipsam esse praedicat. And though these titles of honour may seen proper unto God, yet there are other titles due unto God, and so proper unto him, that they can never be given to any other, as that God is infinite, 
Naz. in tragedia de Christo.  omnipotent, and eternal: there are other titles which are common to God, and his saints, as ●he title of Pastor, Master foundation, and rock, which are not accommodated to the blessed Virgin.  
12. Where you say that we commit Idolatry in giving all these titles of honour unto the saints in reverencinge their relics and so you call Images Idols, Epiph. doth answer such people, saying. O insanientem linguam, quam instar macherae veneno imbutae possident. O furious and raging tongue, which is like a sharp poisoned sword, which calls the devout and innocent faith of Christians, Idolatry. No Christian under the heavens did give the worship of God which is called Latria unto any image. Latria nostra, saith he, in spiritu est: our adoration is in spirit. Eph. tomo 4. & 2. contra haereticos. ●. Aug. lib. 20. contra Faustum arguit, si per cultum qui latria dicitur etc. If as S. Aug. doth argue against Faustus, how by the adoration of Latria which is due unto God, do we serve rather the creature, than the Creator, when our purpose, and meaning is to serve God therein? For our thought therein being referred to God, & not the creature, we honour God only, and not creatures. 
7. Synod.  And therefore he is condemned as an heretic in the 7. general Council, that calls Images, Idols. Qui venerandas imagines idola appellant, Anathema sit. Whosoever calls the venerable Images, Idols. Let him be cursed.  

Read the 26. of Leuit. where idolum is said: Non facies vobis idolum.  13. Origenes declaring that of Exodus. Non facies tibi sculptile, which the 70. called Idolon saith, aliud est facere idolum, aliud similitudinem. It is not all one to make an Idol, and the likeness of any thing, for an Idol doth represent a thing unto us otherwise then it is, as the Gentiles made an Idol of the Image of jupiter, thinking him to be God, which he was not. An Idol is such a thing as is not God, & is reverenced as God, whether it be a similitude or any thing, which we think to be God. But an Image is the similitude of any pattern, or example, which if that similitude do represent unto our view, any thing worthy of veneration, is reverenced and honoured with the example: so as an Image is not a very similitude, but which is put, 
Tomo 3. de Sacramen. talibus.  and ordained to represent and express this thing or that thing and there- Thomas Waldensis says, Idolum à dolo dictum est, that is to say of deceit.  
14. Doctor Sanders doth say, that the old heretics, Marcionists, and Manychies, after the Euthichians were the first ympugners of Images, imitating herein the Hebrews, Sarrecens, Gentiles, and Samaritans, as heretics do. Amoungst the Emperors the first that opposed himself against Images was Phillipp, as Paulus Diaconus doth relate in his life: this Emperor being at Constantinople, did see a picture, wherein was written the acts, and monuments of the 6. general Council, which he commanded to be taken away, in which Council there was two wills defined in Christ; this is related by Paulus Dianius. Next unto him was Leo Isauricus, who by the instigation of some jews, commanded Images to be broken, as Paulus, Zonarus doth relate, and so he is called Leo the Image breaker, his son called Constantinus, Capronimus, did the like after him Leo Armenius the Emperor. So in France the Albigences certain Heretics in the time of Pope Innocent the third, and Frederick the second Emperor, waged war against Images. After them john Witcliffe Anno 1372. and now in this last miserable age john calvin lib 1. institut. cap. 2. said that in the first 500 years, there were no Images in the Temples of Christians. How false it is, let the Reader perverse Eusebius lib. 3. & 4. of the life of Constantine the great, who saith that there were great store of Images in the temples that were made by Constantine the great, Sozomenu● lib. 5. cap. 20. Nicepho. lib. 5. c. 30. do write, that the Image of Christ in the time of julian the Apostate, was bought into the temple by the Christians, see Tertulian. in lib. de pudicitia. Naz. ad Olympium. Damasc. in vita Siluestri. Basil. in vita Barlaam. Chrisost. in missam, quam Erasmus latinam reddit. Euodium lib. 2. de miraculis S. Stephani. Prudentium in libro de sancto Cassiano. Paulinum epistola ad Severum. August. lib. de consensu Euangelistarum cap. 10. and a little before him, Carolastadius in this heresy was the first that opposed himself against Images.  
15. That there were many Images of Christ from the beginning of the Church it is well known, and in the life time of Christ himself there were two Images. The first himself taking a napkin, & rubbing his face with all, in the which he drew his own picture, and did send it to the king of Edessa, called Abagarus, which to this day is kept in a certain Church. 
Euagr. li. 4 cap. 26. Damasc. oratione 1. de Imag. Metaphr. in vita Constant Leo in 7. Synod. act 4.  Of this very Image Euagrius makes mention and Damascenus, and Simon Metaphrastes, and others who also do confirm the said history to be true, as Stephen and Iuo do declare 4. part decreti cap. 83. and Adrian in script. de Imaginibus ad Carolum magnum.  
16. The second was the picture that the woman of Paneades made, after that she was healed from the issue of blood, in token of her thankful mind for receiving such a benefit. And as many, receiving great benefits of great potentats, in remembering their benefactors, they put up, 
Euseb. l 7. hist c. 14. Sozome. lib. 5. cap. 1. 20. Damasc. oratione 1. de Imag. Gregor. Papa epist. ad Germa. quae habetur 7. Syn.  and keep the●r pictures in their houses: so the Church of Christ, which ought to be most thankful unto Christ for suffering death for her, do embrace and put up his picture in her Churches, and Chappells. Of this picture Eusebius, Sozomenus, Damasce. and S. Gregory make mention. It is also recorded that in the Vatican Library at Rome in hand writing, in the time of Tiberius' Emperor this Image was brought to Rome.  
17. Also it is recorded by S. 
Athanas. lib de passione Ima. cap. 4.  Athanasius that the ●mage of Christ which was made by Nicodemus, being brought by a Christian to a City called Beritho in Syria near Antioch, was crucified by the jews in horror, and hatred of him, (whom the same did represent. This history is avouched in 7. Synd. act. 4.) and even so heretics do now in the countries where they rule, where with their cruel hands, profane thoughts, and blasphemous acts, they pollute, defile, deface, cast down, burn and massacre all sacred Images, and relics, as the jews have done at Beritho, and in all places were they can say hands upon the Image of Christ. Was not that a most lamentable precedent commited at Showards, alias Swards in Ireland, within six miles of Dublin, by one Hewson an English minister of that village, in the first year of the king's reign, in the month of may, who rushed vehemently upon one of the village called Horishe, and took from him the Crucifix, which he held in his hands, and did hang the same upon a gallows, not in despite of the Catholics, as he himself said, but rather in hatred of him the same did represent, writing this poesy. Help all strangers, for the God of the papists is in danger: the poor man Horish bringing with him the said picture so defaced by the said minister, that it was a pitiful thing for a Christian to behold the same, went before the Council of estate of that miserable Country, & told them the dishonour offered by such a base fellow unto the Image of Christ. One of that Council called Sr. Geffrie Fenton Secretary to the state, insulted upon the poor fellow most furiously, snatched the Crucifix from him, and cast it on the ground under his feet, and the poor fellow for complaining against the said minister of that abuse, was cast into prison.  
18. The said Sr. Geffrye Fenton did set a poor fellow on the pillory in the market time at dublin with the picture of Christ about his neck for carrying the same before a friend of his that was dead at that tyme. Joys de Perusiis in his book, discourse des guerres, writing of those tumults which were stirred up by the Hugonotes in France about avignon in Province, reporteth that in one place they took an Image of the Crucifix, bond it upon an Ass back, and so went leading the Ass whipping and scourging the Crucifix through the Town. I ask of this sort of people, if any should hang the king's picture upon the gallows whether he should incur the ●inge and his subjects ill will, or no, yea and perhaps suffer death for so doing, referring herein the injury, and indignity of abusing his picture, to the kings own person? I pray was it not the chiefest article against O Roerke a noble man of Ireland, as you may read in the Chronicles of England, that he was charged that he did hang Queen Elizabeth her picture at a horse tail, so as the said noble man was hanged drawn and quartered at Tyburn Anno 1592. and he that hangeth Christ's picture, shall rather be favoured, and countenanced then punished for the same, and poor zealous Christians for finding fault with him, or for declaring their grief for that indignity shallbe be afflicted. Woe be to that age wherein this wicked fact is done and suffered with ympunitie. Was not the people of Thessalonica punished by the edge of the sword of the Army of the Emperor Theodosius the great, for that they at their gate in despite of the Empress did hang her picture, for which that holy Bishop S. Ambrose did excommunicate, the said Emperor. All these Princes did esteem the injury done unto themselves, which was done unto their Image: for in Persia they have this custom, what punishment they inflict upon malefactors, the same they ympose upon their Images, and as the Image of God or his saints, or their relics, is not capable of honour, or estimation, but all the honour due unto the same is related and referred unto the example, or pattern: so the injury, or irreverente handling of them, redoundes also unto them: this is proved by Nicephorus the Patriarch of Constantinople in dialogo cui titulus est orthodoxus, 
Turri. lib. 1. pro Cancrone. apost. c. 25.  as Turrianus translated. Liquet Christum etc. It is lawful for Christ to be a pattern, or example of his own Image, forasmuch as in all things he ought to resemble his brethren: although it be not written in plain words; and when the Heretic shall ask, where is it written, that we must adore the Image of Christ? I answer, that in the same place it is written, where we read that we must adore Christ, seeing his shape and likeness is inseparable from himself.  

Sand. li. 2. de Imag. cap. 1.  19 And as D. Sanders said, as dead things have there denomination from the the things unto which they have their reference, or relation so such things unto whom any sanctity belongeth are called holy. Terra in qua stas locus sanctus est. 
Exo. 3.12 Exod. 28.  Dies Paschae. Easter day his called holy. Saint Paul called the Scripture holy; in as much as it is hol●e we must reverence it, 
2. Tim. 3.  forasmuch as veneration is due unto holiness. And so the Angel said unto Moses. Terra in qua stas etc. the land whereupon you stand it is called the holy land, and therefore he bid him to put off his shoes in token of reverence. And so as things without life, cannot be called holy, but in order, reference, or relation to another, and being joined with him, unto whom honour is due can be, and aught to be adored, as S. Paul saith. Cui honorem honour etc. Let us give honour, unto whom it is due: Even so in the same order, and observation, Images are holy, and venerable, when they be referred, and related to their examples, form, or pattern with which only they are to be adored, no otherwise then the Image of the king is reverenced for his majesty: 
Turria. li. 1. epistolis Cano.  therefore the Image of the saint, for his sanctity is to be reverenced.  
20. 
Sigib. An. 1733. Amoi. in animalib. li. 4. c. 67. Emil. lib. 20. de gestis francorum.  The venerable use of Images is proved by the cannons of the Apostles, by the 52. cannon of the sixth general council, by the Roman council under Greg. the 3. as Sigibertus sets down, by Amoinus, Adonienensis, Regino in suis Chronicis, Anno 766. by Paulus Emilius, by another council at Rome under pope Stephen. 3. as Sigibertus sets down, Aenead. 2. lib. 1. by Sabellicus Aenead. 8. lib. after all these counsels, the same is proved by one of the 7. general council of the world, which was the 2. of Nice. of which Paulus Diaconus, Cedrenus, & Zonaras, & Photius patriarch who in this council was the Pope's Legate, and the legates of three patriarchs, Alexandria, Antioch, and Jerusalem, and the Patriarche himself of Constantinople. This is proved by the council of Trent. sess. 25. in decreto de reliquijs.  
21. This is proved also by the miracles that God doth daily work by the Images, and relics of his saints, by which miracles. S. john Chrisostome amoungest other arguments proves the God head of Christ, for had he not been God, how could his Image and the Images of his saints do such wonders, as the Image of Christ which was pierced with a lance in dishonour of Christ, cast forth pesentlie streams of blood as S. Athanas. and Leontius sets down, 
Ath. lib. de passione Imagi. Christi & Leone.  how the Image being thrust with the lance of a jew that dwelled at Beritho a city near Antioch, did the like; he recordeth moreover the miracles of Cosma & Damian; other miracles are recorded in the 7. 2. general council actione 5. 
Act. 5.  and that miracle which Eusebius. lib 7. cap 9 de Homorrissa which our Lord healed, who made the picture of Christ in token to remember him for his benefits, upon the place where the picture was, there grew an herb which did reach unto the hem of the Image, which did cure all diseases. 
Sozo lib. cap. 20. Theoph. in c. 9 Mat.  Sozomenus saith, when julian the apostate did remove the Image from that place, and put his own picture in the room, a fiery flame came from heaven and cast of the head thereof. But what should I register old examples, when we have so many daily at home before our eyes?  
22. 
An. 1600  When the earl of Essex took the castle of Cahire in the Province of Monster in Irland, one of the gallants whom he left in garrison therein, went to a dissolved monastery in that place, cast down, 
Gods punishment inflicted upon Image breakers.  and burned the Image of our Saviour Christ, the next night after he was cast into madness and cast himself, headlong from the top of that castle down into the river that runneth underneathe. In the town of Yonghull in that province 3. soldiers that were there in garrison, one served under Captain Peers, another served under Captain Tanner, another under Sr. William Morgan a welsh knight, which were left there in garrison in the wars of Gerrot Earl of Desmond, did insult upon the holy Rood that at that time stood up in the Abbey of S. Dominicke, 
2. of them were called Clough & Poed.  which is called in that Town the North Abbey, and casting it down did burn the same in the market place of that Town. One of the principal actors therein was taken with a raging madness, by which, he was so tormented, that he could never sleep or take any rest, crying out and saying, that the holy Rood was following him, of which fury he died at night time in the street. At Yonghull within a seven night after that cursed fact, his second companion died, eaten up with louse and vermin. The third was killed by the earls sentinelle in a sally out of that Town, and all this happened within one seven night: which I protest to be true, & whereof many living yet in that Town were eye witnesses.  
23. In the county of Wexford in a country there called the Morrow's, in a certain Church dedicated to S. john Baptist, called Castle Elice, one Sr. james Devereux an apostate priest keeping court there, for the Bishop or superintendent of that Diocese, and finding the Image of that glorious saint at the alter (for the Caluinian profane Common table never came to that place) and seeing the poor people offering little pence, and beads unto the Image, ran to the Image in a rage, saying what a superstition is this, and threw down the Image: and thinking to carry it out of the Church, he was presently strucken dead upon the ground, nor never went out of the churchyard of that Church; And with much a do could any abide to stand by him, when he was stripped of his apparel to be buried, by reason of the loathsome stink, and smell that issued from him: this is most true, as all that country can avouch, being done in such a general assembly, of which many of the best sort are yet living to testify the same, and happened in the year anno 1600.  
24. I could bring many examples that do daily happen, as the Catholics can tell, and the Protestants do daily see before their eyes. Sed ut videntes non vident, & audientes non intelligunt. But you are those of whom our Saviour saith, seeing you do not see, and hearing you do not understand, you may say with the Prophett: Defecit in me virtus mea, & lumen oculorum meorum non est mecum. Grace doth fail you, and the power, or sense of seeing is not with you, and although many of you have withno less despiteful indignity than Samaritans, jews, and Mahometts with your cursed hands, and blasphemous lips, polluted, and defaced the Image of Christ and of his Saints, and have not received condign and worthy punishment in this life, yet you ought not to brag of gods mercy, in sparing you, for as S. Augustine saith, if God should punish every wicked man in this world, it should be an argument for you, that there is not a place of punishment for transgressors besides this world, & therefore he doth not inflict punishment upon all in this life, but reserves the same unto the other, that we may assure ourselves, that our wickedness and transgressions, which we ourselves do daily perpetrate and practice, and which are rigorously punished in others, shall not escape the damnation of gods judgement, whose merciful forbearinge with us will increase his wrath, and augment our woe, which we ought to prevent by other men's ruin.  

The manner how to reverence Christ his Image.  25. The manner how to reverence Christ's Image, Gregorius lib 7. as Vasquez Cites in his second book de adoratione, disputatione. 8. cap. 13. and in the council of Rome under Pope Stephen the 3. his words be these. Et nos quidem etc. We truly, saith he, not as it were before the divinity, prostrate ourselves when we come before the Image of Christ, but we do adore him, which by the Image, either in his birth, passion, or sitting in the Throne of judgement we contemplate, and behold. Read the verses which Sabellicus wrote l. 8. Aeneade 8. and as some do think were composed in the 7. general council and are written with letters of gold at Venice ingraued in an old wall.  
Nam Deus est, quod imago docet, sed non Deus, ipse  
Hanc videas, sed ment colas, quod cernis in ipsa.  
Christ's picture humbly worship thou,  
Which by the same dost pass,  
Yet picture worship not but him,  
For whom it pictured was.  
Nor God, nor man this Image is,  
Which thou dost present see,  
Yet whom this blessed Image shows  
Both God and man is he.  
For God in that which the Image shows  
But yet no God it is.  
Behold this form, but worship that,  
The mind beholds in this.  
26. The same doth Hieronimus Augustus set down. Hic est colendi modus, publicis concionibus sedulò inculcandus, this is the order of reverencinge Images, and in pulpits we must inculcate the same to the people, that by the Image we may worship in spirit, and truth, and elevate our minds and wills excitated by them to God, and to direct our prayers, and petitions unto him, and to his holy Saints. Where we must consider, that we ought not to give the praises of the pattern to the Image, neither think the same capable of any prayers, for it being a dead thing, it is not capable thereof; and although the Church in the passion Sunday hath these words. 
O crux ave spes unica  
Hoc passionis tempore,  
Auge pijs iustitiam  
Reisque dona veniam.   
O Cross of Christ, our only hope, and help in time of need, In time of these bitter pains voutchase, to help us with relief, the godly to confirm in grace and sinners to forgive. We mean not to apply to the Cross itself, but unto Christ figuratively, per●figuram prosopopeiam, which is common to poets and Orators. When we speak to dead things in the person of the living; and also by the figure called Metonomia, when the Cross is taken for Christ, ut continens pro contento, as the author of the Cross for the Cross itself, so that to the Image itself, our petition hath no relation being not capable thereof. And therefore the council of Trent saith, 
Sess. in decreto de Imag.  that in the Images themselves there is no virtue or excellency for the which they should be reverenced, or prayed unto, or that we should repose any hope in them, neither sacrifice is offered to Images, which can be offered to none but to God, for it is a protestation of the omnipotent power and majesty of God as he is the author and Lord of all, neither are oblations properly offered unto them, because that oblation is offered only to God unto whom all sacrifice and oblations do belong, 
7. Synod. act. 9  as S. Thomas 2. 2. q. 85. ar. 3. and 3. teace. And although the 7. general council hath these words. Merito nos ad Imagines reverenter accedere debemus oblationibus suffultum & luminarium. We ought to approach reverently before the Images with oblations of incense, perfumes and lights. The holy doctor did not think those things to be properly oblations as they were offered unto Images, neither that general counsel saith that the oblations should be offered to Images, but saith that we should approach before Images with oblations: for the council intendeth, that those oblations offered unto Images should be properly offered unto God, unto whom principaly they have their reference, and not unto Images, unto whom adoration and not oblation belongeth, unless you will call those things that are offered before Images Donaria, videlicet gifts which are hanged about Images.   

Whether Papists do commit Idolatry, in worshipping the Cross of jesus Christ. CHAPTER VI.  
1. THe first heresy touching the adoration of the Cross, was of Claudius' Bishop of Thaurum, as Iuo Carnotensis avoucheth. The second heresy was, of a certain sect called Pauliciain, as Photius the Patriarch doth allege, and as Euthimius in sua panoplia, declareth. The third heresy was, in the time of S. Bernard, by one Petrus Brius, against whom Petrus Cluniacensis did write. The fourth was, of those that followed john Witcleeffe, as Thomas Waldensis declares, homil. 3. cap. 160. The first heresy was, of calvin in his book of Institutions the 11. chapter q. 7. his argument is. The cross of Christ was the instrument of the grief & death of Christ: therefore we ought not to honour the same, neither the relics of his other passions. This Caluin was he, who threw down the Image of Christ, and permitted his own Image to be reverenced and worn about men's necks. And when a certain familiar friend of his own, told him that the people did so ymbrace his Image; he answered him scoffingly and said. If any man be offended therewith, either let him not behold the same, or let him pull out his eyes, or go hang himself.  
2. We for our parts do not reverence the Cross of Christ, in respect of the torments of Christ, and of his pains, but as those torments and passion were a remedy for mankind, and a sacrifice grateful unto God▪ as also an evident argument of his affection, love, and charity towards mankind, and as the Cross was the standarte of our redemption by which he destroyed him, qui mortis habuit imperium, that had the command of death: pacificans omnia sanguine crucis, appeasinge gods wrath by his death upon the Cross, which he conceived against mankind. calvin herein doth imitate julian the Apostate, who objected unto the Christians the adoration of the Cross, saying. Crucis lignum adoratis, imaginem illius in front, & ante domos pingentes. You adore the cross of Christ, you make his Image in your forehead, you paint his picture before your houses: who therefore may not whorthilie hate your wisest men, or pity your ignorant and silly sort, who at length are fallen into that calamity, that having forsaken the eternal God, you pass unto a dead jew, thus far the said Apostate, against the Christians. Apud Cyrill. Alex. lib. 6. in julianum.  
3. As for the catholic doctrine it doth teach, that not only the cross, in qua Christus mortuus, sed quaecumque crucis figura etc. in which Christ suffered, but any other figure of the cross, is to be honoured & reverenced: this is proved by the seventh general council the 2. of Nice. act. 7. where the council defined honour, & reverence to be given to the type and form of the holy Cross, much more to the Cross itself, for both of them are the sign of Christ crucified. 
2. Coloss.  This is proved by S. Paul, saying. Christ wiped out the hand writing of decree that was against us, and the same he hath taken away, fastening it to the Cross, and spoiling the principalities and potestates. And in the first epistle he saith, 
1. Epist. Coloss.  he reconciled all things by himself, pacifying by the blood of his Cross, I mean his death which he suffered upon the Cross. 
1. Pet. 2.  And as S. Peter saith. Christ himself did bear our sins in his body upon the tree. Why should not then that blessed Cross be reverenced, as the sacred Altar of that sacrifice, & the instrument of so great a triumph and redemption? And as Leontius said, any thing that belongs to our father or friend whom we desire to behold, we reverence and esteem, and we kiss the same, yea sometimes with weeping eyes, why then should not we also with reverence kiss the tree and Cross, which was the instrument of our redemption, and approach unto it with weeping eyes? If a captain had fraughted a combat for the common wealth, the ensign or standard by which he had overthrown his enemies, would be holden for a great monument, and why should not the standard of jesus Christ be highly reverenced by which he hath owerthrowen that enemy of mankind, and obtained victory against the power of Satan? Triumphans eos palam in ligno etc. as hath been written in the old greek translation, bringing the Princes of darkness in a triumphing manner, under the standard of the Cross?  

Cyrill. Epist ad Const. August● Amb. de obit● Theodo. Chris. ho. 84 in cap. ●9. joh. s. Ruf. li 12. hist c. 7. Euir. l. 11 Paul. Epi. 11. add Sever. Sulp. l. 2 sacrae hist. c. 18. Theod l 1 hist. c 18. Sozom. l. 2 cap. 1 Damasc. 4 de fid. c. 12 Cyrill. 10. & 13 Nyse. in vita Marcin● soror. Paul Ep. 11. Hiero. Aug. l. 22. de civi c. 8 Amb. in orat. de ●bitu Theo. Euseb l. ●. vita Cösl. cap. 15.  4. This reverence belonging to the holy Cross is proved by the invention thereof by S. Helena as S. Cyrill of Jerusalem S. Ambrose. Chrisost. Rufinus Paulinus, Sulpitius, Socrates lib. 1. cap. 17. 1. justinianus imperator in novella constit. 28. do write. Truly had not that holy Cross been worthy of reverence and honour neither Helena should have been moved with divine inspiration to search for it, neither by gods divine providence should she have found it, neither yet in the finding of it, those miracles should ever have been wrought, as also since in all ages as the holy doctors do avouch. Damascenus, Cyrillus. Hierosolimitaenus. Nyscen●s, Paulinus. Chrisostome. Homilia quod Christus sit Deus. in. 5. Homil. Hierom epist. 17. which not only made mention of the Cross, but of other relics of Christ. S. Gregory in the 7. book epist. 126. did send a parcel of the Cross unto Recaredus king of Spain. S. Augustine doth testify that a part of the earth of the holy land, being brought into Africa, did great miracles. S. Ambrose doth declare that one of the Nails of Christ his Cross, was fixed in the helmett of Constantine the great, the same is testified by Eusebius.  
5. The veneration of this Cross, is proved by the wonderful victory gotten by Heraclius the Emperor in recovering the holy Cross from the Persians, which when it was restored to its former place, many miracles were wrought thereby, as Paulus Diaconus, 
In vita Heraclij.  Zonaras, & Cedrenus make mention, and Sigibertus in Chronica; for which cause the feast of the exaltation of the Cross was instituted by the Church: 
Mat. 24. Cyrill. Aug. ser. 130. de tempore. Damasc. l. 4 ca 12. Cypr li. 2 ad Quir. cap. 1. &  Again the sign of the Cross is proved by S. Mathewe in the day of judgement, the sign of the Son of man shall appear, as Origines, Chrisostome, Theophilactus, Euthymius, Hillarius, Beda, Cyrill. Hieroso. & S. Aug. do declare, and all the rest do testify the same. S. Cyprian doth teach, that the sign of the Cross is so expedient, as in old time the sign Tau. Ezec. 9 which place S. Hieron expounding saith, that in the beginning the letter Tau was like a Cross. Origines, Tertulian, and Cyprian hold, that such as were living in any battle, were set down by this letter T. and such as were dead were described by this letter. O. The reverence of the Cross is proved also, by the reverence that Constantine the great, and other Christian Emperors did exhibit towards the same, as stamping it in their moneys and gold, putting it in their ensigns, carrying it before them, and as holy Doctors do say, that in things natural it is of great virtue, 
Amb. ser. 56. Ruf. li. 12. hist. 2. cap. 29.  as justinus Apologia. 2. Ambr. ser. 56. for the sign of the Cross serveth to the mariners to sail, to the birds to fly, and as Rufinus doth write, the figure of the Cross with the Egyptians in their Hieregtiphes, doth signify life everlasting.  
6. And we must observe, that when we express the sign of the Cross upon any thing, we do not mean by that sign, to ympart any virtue unto the same, but only by the sign of the cross expressed upon the same, we implore the help of Christ crucified, so that it is an impudent lie of Heretics to say, that the sign of the cross is superstitious. Heretics cry against the catholic church for making the sign of the cross or the picture of Christ, saying. Confusion be to all those that do worship any engrauen thing, & qui adorant sculptilia. I answer that it is meant to worship it as God: and so, Cassiodorus doth interpret it an Idol or to make an Idol of it. For as in the Temple of Solomon there were pictures & graved Images: so in the Temple of the Christians; yet neither the one nor the other are Idols, for the picture of Christ & of his Saints, of which we do not make gods, are but signs to bring us to remember the true God. If to paint the picture of Christ were Idolatry, why should S. Luke, Comes Sancti Pauli in evangelio, the fellow of S. Paul in the gospel, paint both the Image of Christ and his Mother as we read in the fourth book of the Sentences ca 5. and as learned Saints do write? 
S. Luck painted the Image of Christ.  Damascenus said as Thomas Waldensis reports, Accepimus, Lucam Euangelistam etc. We have received, that Luke the Evangelist painted Christ and his mother, and that the famous City of Rome hath the same picture. Origines declaring in his 8. homily upon joshua, how that the king Hay was hanged upon a double tree, saith. It followeth that the cross of our Lord, was a double cross, the one a visible cross, whereon the son of God was crucified in flesh: the other was an invisible cross, whereon invisibly the devil with all his power and Princes was Crucified, 
1. Epist. Coloss.  as S. Paul saith, he overthrew the power and mighty Princes of darkness, & triumphed over them on the tree of the cross: so as this cross hath two singular considerations. The first is, that which S. Peter saith, that Christ was crucified, leaving unto us an example to follow his steps. The second consideration, wherein he got the victory over Zabull, wherein he was crucified: therefore S. Paul saith, woe be unto me saith he if I glory in any thing, but in the cross of Christ, by which the world is crucified unto me, and I unto the world. So as you see two effects which he doth allege, for he saith that two contrary things are crucified, the virtuous liver, and the sinful sinner, the mortified body, and the wicked world, according as Origines saith of Christ and of the devil. Thomas Waldensis and others here upon do say, that the cross is called both the wood, and Christ, as Hieremias saith, venite mittamus lignum in panem eius. Let us cast wood into his bread, so as he meaneth by the wood the cross, and by his bread, his tender flesh. Christ himself avoucheth the same: panis quem ego dabo etc. the bread I shall give, is my flesh. S. Hierome saith, he hath not left his cross upon the earth, but he carried it with him unto heaven, and so he shall come with his cross, so as he meant by his cross his body and flesh and himself. Of which cross Sibylla said. O ter beatum lignum in quo Deus extensus eit. O thrice happy wood upon which God was elevated.  
7. S. Ambrose speaking in the person of Hellen●, hath these words. Quomodo me redemptum arbitror, si redemptio ipsa non cernitur; video quid egeris ô diabole, ut gladius quo percussus es▪ destrueretur. How shall I know my redemption if the redemption itself be not seen, I know o devil it is thy craft to hide the sword by which thou wert overthrown. It is written in the book of wisdom. Benedictum est lignum per quod fit iustitia. Blessed be the wood by which justice is don● cursed be the hand by which an Idol is made, and also him that makes the same, behold he did bless the wood of the cross, and did curse the Idol of impiety. Was joshua an Idolater, when he said to the sun, thou shalt not move against Gabaon, neither the moon against Haylon? for we know that joshua did speak unto the Creator of them. The 3. children also did sing and say, benedicite sol & luna. O sun and moon, day and night, bless ye our Lord, and so did David say to all creatures; and will you charge the Church of God with Idolatry for honouring God in his creatures? And so we say the like unto the green wood, and to the blessed cross, not adoring the nature of wood herein, but the living cross of him that was crucified, whose grace and favour in the same we implore.  

Epistola 140.  8. S. Bernard speaking of the holy cross, Confessio sanctae crucis, non nisi crucifixi confessio est, the confession of the holy cross, is no other than the confession of the crucified. Therefore Thomas Waldensis speaking of the invention of this holy cross. Quid in hoc festo infestum sit, what harm is in this feast, but that we give God thanks, which procured that gracious woman, and as S. Ambrose saith. Infudit ei spiritus ut lignum requirat. Inspired her with his spirit to search the wood. S. john Chrisostome addeth in his book of the cross these words. Si scire desideres charissimè virtutem crucis etc. Most dear, if you would know what virtue the cross hath, and how much I could speak in the praise thereof, know that the cross is the hope of the Christian, the cross is the way for people in desperation, the cross is the resurrection of the dead, the cross is the guide unto heaven, the cross is the staff for the lame, the cross is the comfort of the sorrowful, the cross is the bridle of the rich, the cross is the destruction of the proud, the cross is the pain of the envious, the triumph of devils, the tutor of youth, the patience of the poor, the pylott of mariners and sailors, the wall of those that are besieged, the father of orphans, the defence of widows, the comfort of martyrs, the chastity of Virgins, the solace of priests, the victory of the Romans, the bread of the hungry, and the fountain of the thirsty, thus much saint john Chrisostome, 
john Chrisost. homil.  and much more of the glorious cross. And in his homily upon S. Mathewe 16. Laeto animo crucem Christi circumferamus etc. Let us with a willing mind carry the cross of Christ, the same being the badge of our salvation, by which it was effected, without whose presence we cannot be regenerated, when we be fed and sustained with the holy food of life, or consecrate the same; the ensign or standarte of the victory must stand by. Wherefore let us fix, and place it in our chambers, on the walls, in the windows, yea let us sign our foreheads and our hearts withal, for that is the collizen and mark of our safety, of our common liberty, yea of the humility and lenity of our Lord. And in the same homily, he saith: Hoc signum nostris & priscis temporibus clausas januas reseravit, etc. this hath opened the doors that were shut, hath abated the force of poison, hath tamed wild and cruel beasts, healed deadly bitings of serpents, broken the gates of hell, opened the gates of heaven, renewed the way to Paradise, it also did break the serpent's head: what should we wonder that the same overcame cruel beasts and pestiferous poisons. This sign converted the whole world, and revived it, took away fear, and brought truth and tranquillity again, restored the earth unto heaven, and made of men Angels.  
9 S. Hierom writing unto Letham said. Quicquid comederis, quicquid biberis, muni semper signo Crucis. Whatsoever you eat or drink, put the sign of the cross upon it. And as S. Gregory doth witness S. Benedict, by the sign of the cross did break a glass full of poisoned liquor. julian, though otherwise a wretched Apostate, with the sign of the cross did chase away devils. Cassiodorus upon those words of S. Chrisostome. Crux mortuorum resurrectio, Crux claudorum baculus etc. the cross is the resurrection of the dead etc. said that he did utter them by divine inspiration, and he added these words himself. Crux est tuitio humilium etc. the cross is the safeguard of the humble, the destruction of the devil, the victory of Christ, the overthrow of hell, vita iustorum & mors infidelium haereticorum, the life of the just, and the death of unbeleevinge Heretics. And inconfirmation of the history of Constantine the great and Heraclius, he did interpose the victory of the Romans: now are these words, & confirmation of those glorious saints touching the cross to be reputed Idolatry? 
Lib. Tripart. c. 10.  Cassidiorus saith, that S. john Chrisostome made crosses o● silver which were carried with wax guilt with Gold and silver at the expenses of Eudoxia the Empress, wherefore the Arrians repininge against those crosses, insulted upon them. thus Cassiodorus. 
Lib. 9 Eccles. hist.  Eusebius writeth, that when the Emperor Constantine the great gathered his Army against Maxentius the Tyrant of Rome (for at that time he was a favourer of Christian religion) he saw in his sleep in the air towards the east, the sign of the cross shining with a fiery flame, and being astonished with such an unusual aspect, he saw two Angels saying unto him. Constantine in this sign thou shalt overcome. And as Isayas saith, 
Levo ad gentes manum meam. Isay. 49.  Ecce levo etc. behold I will carry my strength to the Gentiles, and I will exalt my sign towards the people, & they shall with a low countenance towards the earth adore thee, and shall lick with their tongue the dust of thy feet, and you shall know I am your God, what sign I pray then is this, but the cross of Christ which is his only sign as S. August. saith? Ipsam crucem suam signum habiturus es, 
Super john homil. 36.  ipsam crucem de diabolo superato tanquam tropheum in frontibus fidelium positurus, it is his cross saith he, that was his sign, it is the mark and badge, I mean his cross by which he triumphed over the devil, as the ensign of his victory which he fixed in the forehead of every Christian, as the Apostle saith. Absit mihi gloriari etc. Woe be unto me, if I glory in any other thing then in the cross of Christ.  

Psal. 98.  10. Upon these words. Adorate scabellum pedumeius, quia sanctum est. Adore ye his foot stool because it is holy S. Hierom saith there are many opinions touching this foot stool, very like it is, it is meant by his body, in which the majesty of his divinity stood as upon a foot stool, which ought to be adored, his foot stool, saith S. Hierom is his body, his foot stool is his soul, 
De fide. Gratiam.  his foot stool is his cross. S. Ambrose saith, iam ergo aucthoritatem habent etc. now therefore saith he, they have the ecclesiastical authority, and the authority of the Apostles, and also the authority of so great fathers by whom they may carry the sign of Christ's cross, amoungst the people in ecclesiastical processions and convents, in assemblies of prelate's, in the standarts and crowns of catholic kings, to the end that his foot stool might be humbly worshipped and adored, thus much S. Ambrose. Signatum est super nos lumen vultus tui Domine. O Lord thou hast imprinted the impression of thy light in our foreheads. Cassiodorus saith upon that verse. In Crucis impressione lumen est vultus Dei, quia semper in eyes noscitur radiare. God's gracious favour is extended towards them that are marked with his sign, because he is known always to shine in them. S. Gregory wrote unto Secundinum, that he would send unto him two Images & a cross, that so he should be defended from malignant spirits, & in rescripto ad eum duas tabulas: we have sent unto you two tables the Image of our Saviour, of the blessed Virgin his mother, and S. Peter and S. Paul, by our said son or Deacone, pro benedictione, for a benediction, that by it you may be protected from evil spirits, 
Cap. 4.  by whose blessed cross you shall be sure to be defended from evil spirits.  
11. This is that blessed cross, 
joh. 12.  of which our Saviour spoke saying, when he should be exalted from the earth, he would draw all things to himself. If the Adamant stone with its virtue draweth Iron unto it, the fish called Remora being so little, holdeth fast the greatest ship that ever was, notwithstanding all the devices both of nature and art endeavour to put her forward, if the stone in latin called Gagates, in English Agat-stone, by a certain hidden virtue chaseth away devils, how much more this blessed Cross, by the virtue of him that died thereupon doth, and shall chase away devils and evil spirits? And as the Apostle saith, the word of the cross to them in deed that perish is foolishness: but to them that are saved is the power of God, for it is written I will destroy the wisdom of the wise and the prudence of the prudent I will reject, 
1. Cor. 1.  for that which is the foolish of God, is wiser than men, and that which is the infirm of God, 
Isa. 33.18  is strounger than men: and as God almighty commanded Moses when he would deliver his people, from the servile yoke of Egypt, 
Exod. 4.  to take into his hands a piece of wood, that is to say his rod, by which he was to work all those miracles that he wrought, 
Exod. 7.8.9.  so when our Saviour was to deliver mankind from the thraldom of the devil, he took this wood which is his cross, of which Moses' rod was a figure, by which our Saviour hath redeemed us, and by which both he and his spouse the Church do work miracles, of which the spouse in the Canticles saith. 
Cant. 7.  Ascendam in altum & apprehendam fructum eius. I will climb up into the top thereof, and I will take some of the fruit. The fruit of this noble cross is the mortifications of our passions, the bridlinge of our filthy concupiscence, the crucifie●g● of our luxurious carcase, the restraint of our unsatiable appetites. The fruitt thre●●of, are all the virtues both moral and supernatural. The fruit thereof is a chaste body, a contrite hart, an instant prayer, a fervent spirit, a sound religion, a quiett conscience, a perfect life, a pure intention, and a contemplative mind; the foundation of all these virtues, is true humility, which was never known in the world, before the cross was exalted in world: which as the Apostle saith, 
1. Cor. 1.  as unto the jews ●ertes a scandal, unto the gentiles foolishness, so now adays unto the heretics of this time is Idolatry, but glory and salvation unto the virtuous catholics, who do learn daily by this sign of the holy cross, the principal mysteries of our faith which are two.  
12. First, the mystery of the unity and trinity of God; secondly the incarnation and passion of our Saviour. We make the sign of the cross in the name of the father, and of the son, and of the holy ghost, and in this form: putting the right hand under the foread, when we say in the name of the Father: then under the breast, when we say, and of the son: lastly from the left shoulder unto the right, when we say, and of the holy ghost. And saying in the name, and not in the names doth show the unity of God, and the divine power and authority which is one only in all the three persons, these words of the father, of the son, and of the holy Ghost, do show unto us the trinity of persons: the signing in form of a cross representeth unto us the passion, and consequently the incarnation of the son of God: the passing from the left shoulder to the right, signifieth that by that passion of our Saviour, we were transferred from sin unto grace, from transitory things unto eternal, from death to life: and we that for our demeritts were to be placed with goats upon the left hand, he transferred us with his sheep unto the right, where we may hear that blessed voice. 
Matt. 15.  Come ye blessed of my Father, possess the kingdom prepared for you etc.  
13. This sign also is made, to show that we are Christians, to wit soldiers of Christ, because this sign is as it were an ensign or livery which distinguisheth the soldiers of Christ, from all the enemies of the holy Church, videl. Gentiles, jews, Turckes, and Heretics: beside, this sign is made to call for Gods help in all our works, because with this sign the most holy Trinity is called to help by means of the passion of our Saviour: and therefore good Christians use to make this sign when they arise from bed, when they go to sleep, and in the beginning of all other things. Finally this sign is made to arm us against all temptations of the devil▪ because the devil is afraid of this sign, and flieth from it as malefactors do when they see the sign of the Officers of justice, and many times by means of this sign of the holy cross, a man escapeth many dangers.  
14. S. Gregor. Nazianzen, 
Naz. in oratione priore quam scripsit adverse. julianum.  writeth of julian the Apostate. Ad crucem confugit, ac ob timore●● signatur, adiutorem facit quem persequebatur etc. He flieth unto the cross, he signs himself therewith, he doth ask his help, whom he persecuted: the sign of the cross did prevail, the devils are overcome. Theodoretus, most famous amoungest the Grecians, saith also of him. 
Theod. li. 3. hist. eccle.  Apparentibus demonibus etc. When the devils did appear unto him, he was compelled to sign his forehead with the sign of the cross, and presently the devils at the sight of the sign of Christ's ensign, remembering their overthrow, they presently vanished away. And Zozomenus saith of him th●s. Ex consuetudine pristina, symbolo se Christ● clanculum obsignavit, spectra illi subito evanuerunt. According the old custom he did sign himself secrerlie with the badge of Christ, and the ghosts forthwith disappeared.  
15. Tertulian also, wisheth every true soldiear of Christ, 
Tert. de corona militis.  to defend and arm himself with the sign of the cross. Quamobrem ad omnem progressum etc. Wherefore it was used, that every one should make the sign of the cross in his forehead, at his progress and promotion, at his going in, and coming forth, in apparellinge himself, in putting on his shoes, in washing himself, at the table, at the lights, at his going to bed, at his rest, in all his actions and conversations. Unto which agreeth S. Chrisostome saying. Neque sic regia corona ornatur caput, 
Chrys. in demonstr. adversus Gentiles quod Christus sit Deus. to. 3.  ut Cruse: subinde omnes ea se signant etc. The cross is a better ornament for the head of a Christian, than the Diadem or crown of a king, when as all men do sign themselves therewith, in their chiefest and principalest member, which is the forehead, being the pillar in which the same is engraved: so it is used in the Eucharist and in the holy Orders of priesthood: likewise it shineth at Christ's body, at his mystical supper, at home and abroad, 〈◊〉 and in company, in your journey, at sea, in the ship, in your apparel, in your weapons and arms, in the bodies of beasts ill at ease, in the bodies of men possessed by the devils, so as all men ought to be greedy of this marvellous and precious good, of which they ought to be very careful: thus far S. Chrisostome of this noble cross, of which none that is a good Christian is ashamed, but the Heretic is confounded therewith.  
16. The same also S. Augustine insinuated, saying. 
Aug. in Psal 141.  Let him delude and triumph over Christ crucified, insultat ille Christo crucifixo etc. I may behold the cross of Christ in the forehead of kings, that which he despiseth, is a salvation to me, none is so proud as the diseased man, that scorns his own cure, if he will not scorn it, he should himself receive it, and therewith be healed: the sign of the cross is the sign of humility, but pride will not ymbrace the means by which her loftiness may be remedied. And in another place he saith. 
Idem trac. 118. in joannem.  Quid est quod omnes noverunt signum Christi? etc. What is the cause that all men do know the sign of the holy cross, which sign if it be not used in our foreheads, or in the water by which we be regenerated, or in the holy oil by which we be anointed, in the Chrism or in the sacrifice by which we are nourished, nothing of all these is well done. Again in another place he saith. Crucis mysterio rudes cathechisantur etc. 
Idem ser. 19 de sanctis.  By the mystery of the cross, the ignorant are cathechised, the fountain of our regeneration is consecrated, by imposition of hands the baptised receive the gift of graces, Churches are dedicated, Altars are consecrated, Priests and Levites are promoted unto holy orders, and all ecclesiastical Sacraments by the virtue of the cross are perfected and consummated. Abdius that was disciple unto the Apostles, who wrote their lives, and their acts, doth also observe, how often at all occasions of dangers they made the sign of the Cross on their foreheads, which every Christian also doth observe in all ages, in all dangers and perils: all Christian Churches, in every kingdom and Province, from age to age, from posterity to posterity, are framed and shaped in likeness of this blessed Cross, in which cross S. Paul did glory so much, 
Gal. 5. 1. Pet. 5. Gal. 2. Gal. 6.  that he said the world was crucified unto him, and he also crucified unto the world, by which S. Peter saith he himself was joined and fastened unto Christ.    


Whether Papists blaspheme against God, in saying that any man can merit. CHAPTER I.  
1. THe cause, wherefore you will not have merits in man, is because you say, that no man though never so just, or by any grace of God a man may have, can keep, or observe his commandments. 
joshua. 11. 3. Regum.  Which is most false, for in the holy scriptures, many godly men are praised because they have kept and observed gods comaundements, as may appear in diverse places. 
Luca 10.  Was not Zacharie and Elizabeth just before God, because they did walk in the comaundements and iustifications of our Lord without blame? 
Ezec. 36.  This is confirmed by Ezech. Spiritum meum ponam; I will fix my spirit in the midst of you and I will cause you that you shall walk in my precepts, and that you shall observe and keep my comaundements. And although without gods grace, the comaundements cannot be performed, yet by the grace of the holy ghost which is promised to the just, they may be kept, 
Matt. 11. john. 5.  for by that grace the yoke of Christ is made light, and his burden sweet, and as S. john saith, his comaundements are not heavy. 
Aug lib. de nature. & gratia. cap. 43.  This is proved by the holy fathers, especially S. Augustine. Non igitur Deus impossibilia iubet etc. Therefore God doth not command things impossible, but commanded you to do, what you may do, and to ask of him what of yourself you could not do. And according hereunto holy S. Hierom saith. 
Symbo. ad Damas'.  Execramu● (inquit) eorum blasphemias etc. We execrate their blasphemies, because they said, that God commanded any thing impossible, and that Gods comaundements may be kept not only of some, but of many. The same very words S. Augustine hath, unto which agreeth S. Basill, saying; 
Aug. ser. 100 91. de tempore.  It is a wicked saying, that precepts of the spirit are impossible. 
Basil. in oratione super illud. attende'tibi. Con Trid. sess. 6. Canon 18.  Wherefore by the holy council of Auransica in Africa, and of Trent, the contrary is defined as a matter of faith, for if men could not observe the precepts of God, it should be no offence to transgress them: for no man offendeth in that he cannot shun. And therefore almighty God without cause and most injustly should punish transgressors, either in this world or in the next, but he doth not injustly punish offenders, but justly, for the offences which they could have avoided, and for not doing the good which they could have done.  

Objection.  2. But the heretics object against this catholic doctrine, that by the commandment, thou shalt love thy Lord thy God, withal thy heart etc. and thou shalt not covett, we ought so to direct and ordain all our actions, thoughts, and affections unto God, suppressing, and mortifying. all concupiscence of our proper desire or commodity, as the Apostle saith. Refer all your actions unto God, 
1. Cor. 10. & 16.  and let all you actions be done in charity: but no man can perform this thing, for as long as a man liveth in the flesh, he doth covett against the spirit. Wherefore in all our actions though never so just, those two precepts are violated, touching the love of God, and not to covett any thing.  
3. We▪ answer that the precept of loving God is affirmative, and never bindeth any man always, and at all times, so as we should never cease from loving God actually, that is to say, in every time or moment to show and declare the effects of our love, by external signs and tokens, but by that precept we are bound, to show our love outwardly, and to put it in due execution, when just opportunity and fit occasion shallbe offered, and never to prefer any creature before God; For, to think of God always, and to direct all our actions unto him, is not meant or comprehended in the obligation of this precept, but is a good council, and a thing which shallbe accomplished in the state of bliss & everlasting felicity, as S. Thomas and S. Augustine do declare. 
D. Tho. 2. 2. q. 44. art. 6. Aug lib. de perfect. just.   
4. secondarily we answer, that the precept, thou shalt not covett, binds us that we should not obey or yield unto the filthy motions of concupiscence which are called, motus primo primi, by free delectation and consent, which commandment the Apostle inculcateth in other, saying: 
Rom. 6.  Non regnet peccatum in vestro mortali corpore, ut obediatis concupiscentijs eius. Let not sin reign in your corruptible body, that you should yield or consent thereunto, so long as the concupiscence of the same do not reign, that precept is not violated, for to feel the unbridled motions of concupiscence is not a sin, 
Aug. li. 1. de nuptijs & concupis. c. 23. & lib. 5. contra julianum. D. Greg. & Ozius in confess.  but to yield consent thereunto is a sin; for it is manifest that many do not yield unto filthy concupiscence, but with all speedy means and force, they resist the same by the grace of God, which is ready to be offered to every one that will employ his best endeavour. So avoucheth S. Augustine and S. Gregory, Ozius and other holy fathers. To the intent therefore that you may take away all good endeavours, from man in the business of his salvation, and that we should do nothing therein, you take away all cooperation of man with gods grace, and that grace itself without which we can do nothing in the work of our justification, you take it quite away, saying that man hath not this grace inherent in him. 
2. lib. de captain.  To this purpose you say with Luther in his second book of the captivity of Babylon, that to teach that good works are necessary to salvation is devilish. You say also with calvin, 
Calu. 3. de instit. c. 19  that never any good works were done of any saint, which did not deserve reproach. And a little before, he said, that all our works are pernicious, and whosoever doth them is cursed. And the said Luther in the 30. articles condemned of Leo the Tenthe saith: all the evil that we do is by the inspiration of God, and that by sinning we do well, God being the cause of all evil, as calvin saith, 
lib. 1. inst. cap. 28.  in so much saith he, that not to sin, is sin, and to restrain any appetite or motion of any thought, is to resist God and to sin. And so Luther saith in his book, 
Lib de ser. arbit.  the more wicked you be, the nearer you are to purchase gods favour. How damnable these articles be, let any Christian judge that will open his ears to hear them. I would every one would stop his ears from hearing such horrible blasphemies, so contrary to holy scriptures, and all honesty. No profane Philosopher or wicked heretic though never so damnable, ever said the like. And therefore these blasphemous and wicked articles, are condemned by the whole Senate of Christianity, in the council of Trent, & most worthily: 
Con. Trid. sess. c. 11. & cano. 28. & 21.  because they be against common honesty, and against the holy scriptures, in which many times the works and endeavours of good people, are commended and praised as good and holy, in which works there was no sin, as it is said in job. In all these things job hath not offended: 
job. 1. Lutae 1.  and in the Gospel of S. Luke it is said of Zacharias and Elizabeth, that both of them were just before God, walking in gods comandements and righteousness without grudge. And as S. Paul saith: 
1. Cor. 7.  if a virgin should marry, therein she should not sin, and in many other places we are commanded not to commit sin, therefore the holy scriptures do mean that we may do, many good works by gods grace without sin.  
5. Heretics answer unto these scriptures saying, that the cause wherefore the scriptures says that there are many good works of just persons, is, because it is not imputed unto them to damnation for the faith of Christ, although say they, they be sinful. I reply against that, for the scriptures do distinguish betwixt this which is to sin, and that which is to remit sins, or not to impute unto us the sin which we have commited, as it is plain; Scribo vobis ut non peccetis: 
1. joh. 2. Conc. Auranc. c. 9 18. & 20. Hier. li. 3. contra Pelag. In Proemio super epist. ad Philomen. Ephes. 1. Aug. sup. Luc. 1. Amb de Spiritu & litera. cap 36. De natura & gratia reg super Conc. Trid.  I writ unto you that you should not sin, for if any man shall sin, we have an advocate with the Father etc. this truth is confirmed by the tradition of the Church, and the holy fathers. It is also defined against Pelagius, that without the grace of God, a man cannot live justly without sin: yet saith the council by the grace of God we may live without offence. Therefore S. Hierom saith. Hoc (inquit) & nos dicimus, posse hominem etc. And this self same we say also, that a man may live without sin, if it please him according to the time and place, according to the frailty of his nature as long as his mind is well disposed etc. And the same he teacheth upon that place of S. Paul:  essemus sancti & immaculati, as S. Amb. sup. Luc. S. Aug. and other saints do teach the like.   

Protestants say, that a Christian though never so virtuous, or so acceptable to God, hath no grace, or virtue inherent in him; because they would have no good act to come from m●n, by reason of that grace. CHAPTER II.  
1. THe general Council of Trent against this your heresy saith; 
Conc. Trid. sess. 6. c. 7.  The only formal and intrinsical cause of our justification, is the justice of God, not by which he is just himself, but by which he makes us just, by which we being endued, and invested, we be renewed by the spirit of our soul, and not only that we be so reputed, but that we are truly just, not only by name, but by deed; and the said holy council hath these words. Whosoever shall say that men are justified, either only by remission of our sins, or only by the imputation of the justice of Christ, excluding & taking away grace and charity, which is diffused in their hearts, by the holy Ghost, which is given unto them, and by which the same grace doth lodge in them, Anathema sit, let him be anathema. Thus fare the council. This also is proved by reason; for when we see a man to change his wicked life, and ungodly custom of sin, and to put on the new man, which according to God was created in sanctity and justice, we see so palpable a change in him, that we say. Haec est mutatio dextrae excelsi. From the right hand of the highest comes this alteration, from bad to good, from impiety to justice, from spiritual death to spiritual life: but this true alteration and mutation cannot be without some feeling or spark of grace in man inwardly inherent in him. The Mayor proposition is proved by the gospel. We are translated from death to life, 
1. joh. 3. Ezec. 36.  and Ezeech. I will give unto you a new heart, and I will put into the midst of you hart a new spirit, and I will take away a stony heart, 
Coloss. 3.  and S. Paul saith. Spoil yourselves of the old man with his acts, and put one the new, that is renewed in knowledge according to the Image of him that created him. And to the Ephesians, 
4. Ephes.  he said, be renewed in the spirit of your mind, and put one the new man, which according to God is created in justice and holiness of truth, I mean in true holiness and justice, and not in feigned imputative justice. 
john. 4.  This is proved by S. john of whom it is said of the grace, and justice by which we be ordained to life everlasstinge, there will be in him a fountain of water issuing to life everlasting. And in another place he said, 
joh. c. 7.  whosoever believeth in me, there shall flow fountains of water of life out of his belly: this he said of the spirit, that the faithful should receive, I mean of the spirit that should sanctify & justify us inwardly, and further us to work, and to fructify to life everlasting. 
joh. 3.  And as it is said, he that is borne of God doth not commit sin against him, because his seed remains in him, which is the grace of God fructifying, and budding forth to life everlasting. Bellarmine, & Ozius bring many places to prove this amoungest many I will allege a few. S. Basill. 
Basil lib. de Spiritu sancto. cap. 29.  Gratia Spiritus in eo quire●●pit illam est etc. the grace of the spirit, who so receives the same, is as the eyesight in a sound eye, and as an art in him that works by art: and S. Ambrose doth compare that grace to a figure or a beautified Image. Wherefore he saith. Do not blot any beautiful picture, not framed in wax but in grace: 
Cyrill. lib. 4. in Isay●. oratione 2.  and as S. Cyrill saith that the just is framed by grace to be the child of God. In the same manner do speak Ireneus, Cyprianus, Hieron. S. August. and other fathers.  
2. This is confirmed by very reason, for if a man be not saved by gods grace inherent in him, but only by this that God doth cover and hide our offences, and that he doth not impute unto us our said offences and trespasses, than it followeth that that they be not blotted or taken away by the merits of Christ's passion: which is most false, and against the scripture, for S. john saith, 
joh. 1. Hebr. 9  behold the Lamb of God that takes away the offences of the world: and in another place. The blood of jesus Christ doth cleanse us from all our sins; and S. Paul saith, the blood of Christ doth purge us from deadly works, that is to say, from wicked desires, to serve the living God which was offered to abolish our offences. This is proved, for the passion of Christ should be of greater excellency and efficacy to disroote, blot and take away altogether our sins and the blemishes thereof, restoring unto us by grace an inherent quality of gods inspiration, then if he should cover, or hide them only, therefore in not granting this, you derogate from the passion of jesus Christ.  
3. Another absurdity doth follow, that one just parson hath no more justice or grace then another, and that all in the kingdom of heaven, shall have equal glory which is against S. Paul saying, that as one Star excelleth another in brightness, so one just doth excel another in justice and grace. Hence followeth also, that no just man by gods grace, merits by any good work that he doth, and that those that are predestinated, never commit any deadly offence: all which notwithstanding so great absurdities and damnable heresies, yet heretics do grant them, and build their belief upon them.   

In that heretics reprehend the Catholic Church, yea condemn her of great folly, for endeuouringe herself to receive gods grace: they by this means take away free will from man, and all due preparation, and disposition to receive gods grace, and divine influence. CHAPTER III.  
1. LVther (as the holy Martyr Roffensis said) in his 36. articles doth bark, and speak many blasphemies against contrition, the fear of hell, the endeavours in his salvation: yea he said the more wicked you be, the nearer you are to get the favour of God, 
Lutherus de piscat. 〈◊〉  and if you adorn yourself with good works, you prevail nothing with God. But the holy catholic church hath condemned these wicked propositions as damnable and execrable heresy, both repugnant, not only to the holy scriptures, but also contrary to good manners & civil honesty. For God doth exhort and command sinners, that they should convert themselves unto him, and that they should prepare their hearts, that he might confer his grace and his justice unto them. 
Zach. 1.  Conuertimini etc. Turn unto me with all your hearts and I will turn unto you: the Council of Trentt saith, when God saith, turn you unto me, 
Sess. 6. ●. 5  and I will turn unto you: we are admonished of our own liberty in this matter, and when we say. Turn us to thee, we are put in mind that God by his grace doth prevent and help us, and as it is the work of God's grace, to raise and elevate our souls to receive the influence thereof: so it pertains to the will of man so raised and elevated, by gods motions and inspirations, to consent thereunto, and to turn to God almighty. 
3. Reg. 7.  And as it is said, if you will return from your heart, take away strange gods from your hearts, and prepare your hearts to our Lord. And it is said also; 
Prou. 16.  hominis est praeparare. Let man prepare his soul: qui timet etc. Whosoever fears God, they shall prepare their hearts, and in his presence they shall sanctify their souls. 
Ezech. 18.  Cum averterit se impius ab impietat● sua etc. when the wicked man shall turn from his impiety, and shall do judgement and justice, 
john. 6.  he shall sanctify his soul. And, make to yourselves a new heart and a new spirit. All you that have heard the the Father and learned from him, let him come unto me. 
Ad. Phi. 2 Cant. Apoc. 3.  Work your salvation with fear and trembling. My sister, and my spouse come unto me etc. Behold I stand at your door, and knock at your gate, if any man will open, I will enter etc. In which, and other places we are bid to turn to God, and to cleanse our hearts from the filth of sin. And as God gives us his help so we receive the same without resistance, and yielded our hearts and resign our thoughts unto him. Wherefore S. Augustine saith, the beginning of our salvation we have from the mercy of God, but to condescend to his hoalsome inspiration, it is in our own choice or power. 
Aug. li. de ecclesiasticis dogmaetibus cap. 21. lib. de Spiritu & litera cap. 34. & lib▪ 1. retract. cap. 22.  And in another place, in all things gods mercy doth prevent us, but to condescend to gods vocation, or to disagree from the same, it is in our will. It is in man's power to change his will into better, but that power is nothing unless it be given of God. And the same holy doctor comparing Pharaoh with Nabuchodonosor said, that in all things they were all a like, 
Aug. de praedest & great. c. 15. Aug li de civet. c. 6.  and that both of them were equally prevented by gods divine mercy, yet notwithstanding they had different ends, because Pharaoh against gods mercy did oppose his free will. Nabuchodonosor being touched with gods discipline, bewailed his own impiety; And in another place, he saith, that if two persons had equal graces, and equal temperature, both of body and soul, one of them may behave himself well by his free will, another by the same free will may behave himself ill.  
2. That a man must dispose himself to receive gods grace S. Thomas proves it by natural reason, 
D. Tho. q. 1. 2. q. 11 T  for the form can never be received into the subject, without aswell the disposition of the form, as of the subject, especially when the subject hath already a disposition repugnant to the form: but a miserable sinner is loaden with sin, than the which nothing is more repugnant to gods grace, by which we be grateful unto him: therefore that this may be introduced, there must be a convenient disposition, which ought to be correspondent unto man. This is proved, for as sin was voluntarily commited, therefore a man must have a voluntary disposition to forgo sin: almighty God would have all men to be saved, therefore man is in fault, and not God that he is not saved. Otherwise if this doctrine had not been true, in vain did the prophets, Apostles, and preachers in their sermons, admonitions and exhortations cry unto the people, that they should turn them unto God, and prepare themselves with due penance and other blessed works, to reform themselves, and to dispose themselves to serve God, to obtain his grace and remission of their sins, by means of those virtues which are given unto man to save him. It is proved likewise by the holy councils, 
Aurant. ●●lest. epistola. 1.  and namely by the council of Auransican, of which Celestine pope makes mention to the Bishops of France; It is defined, saith he, that we ought to cooperate with the help of gods grace in these things that appertain unto our salvation, that by the means of our cooperation and disposition, we may be saved before God.  
3. This is also proved, for that we have already proved that sinners are justified by a certain form or grace inherent in man: therefore there must be some disposition in respect of the free will to receive that form or grace. For according to the ordinance of God, no subject receives any form, without a disposition in the subject, according to the natural inclination of the subject: but natural subjects are disposed naturally, therefore free subjects are to be disposed freely, according to the exigence and condition of their nature.  
4. Heretics do object against this doctrine, that of the Romans'. Non volentis neque currentis etc. It is not of him that willeth, nor of him that runneth, 
Ad Titum. 3.  but of gods mercy. Not of the works of justice, that we have done, but according to his mercy, he saveth us. 
Isa. 64. Hier. 18. Rom. 9  Man in respect of his own justification is as it were a mass of clay in the hands of the potter, or else a dead instrument without any proper motion, as Isayas saith, 
Isa. 10.  shall the axe glory or boast against him that cuts with the same, or shall the saw lift itself up against him that draweth the same? otherwise it should not be said that man is justified freely, but for his, good works, and rather that he should justify himself.  
5. We answer that the whole work of our justification is attributed unto God, because he is the principal doer and agent thereof, not only by powringe his grace upon us, but also in disposing our wills to receive the same by a special motion of his divine grace. Notwithstanding it is ascribed unto man also in that we cooperate, and that we do something in the work of our justification, as I have already alleged out of scripture: otherwise they should not be praised that with all their hearts should turn unto God, neither should they be dispraised that do resist gods vocation, otherwise they should contradict the prophett. Expandi manus meas tota die ad populum incredulum & contradicentem mihi. I have stretched my hands all the whole day to an incredulous people and contradicting me. And also it should not be said. Vos durae ceruicis resistitis Spiritu sancto. You stiffnecked people, you resist the holy ghoaste.  

Sess. 9 c. 5  6. Therefore the Council of Trentt hath damned those heretics that said, that we have no free will in the work of our justification, and that we are dead & without life in those actions. For though a man being left to his own natural forces and strength, hath no active force to obtain the grace of God or yet any disposition thereunto, notwithstanding as a man is helped and moved of God, and elevated above his own nature by Gods help, he doth cooperate activelie, freely disposing himself to receive the same. And therefore S. Paul saith. Non ego, sed gratia Dei mecum; not, I in respect of mine own nature and force, but in respect of the grace of God with me. And to that which you object ou● of S. Paul videlicet: we should not be said to be justified gratis or freely. I answer it is not so taken, but in respect of merits, which is called meritum decondigno, that is to say, that a man hath done works before Gods grace worthy of Gods grace, which catholics do not say; and that gratis takes not away the freedom of man, neither doth it follow that a man can justify himself, yet may it be said that a man may dispose himself to receive God's grace, as 2. Eccl. In conspectu illius sanctificabunt animas suas. And Ezech: in his sight they shall sanctify their souls: and, he hath quickened his own soul.  
7. This is proved by natural reason as also in all supernatural actions, for the means by which man doth turn unto God, is by the acts of faith, hope, and charity, and a penitent heart, but it should be an implication against all reason, that a man should believe in God, hope, and love God, and be penitent for offending God, and that he should do nothing therein, or that when a man doth penance, or loveth God, it should be said he love's not God or doth no penance: in which we see two contradictories true, which cannot be, for one must be false when the other is true, for if it be true that a man hath faith, or belief in God, therefore the contradictory is false, that man hath no faith, nor doth not believe in God: even as it is false that the fire doth burn, and the sun give light, and yet that none of them doth any thing. For to believe, or to hope, or to love, in man are called vital, and immanent actions, which cannot be supplied by any other cause, then by such principles out of which they be produced; but to believe, or to love, are produced out of the two principles of man, I mean understanding and will, for it is not the action of God immediately, but the action of man of whom immediately and next it is produced, for it is not said that any other creature doth love God, but man when man doth love God: and therefore you must not say, that man believing, hoping in God, and loving God, are not the actions of man when he hath the principles, I mean understanding and will out of which they proceed.   

Whether we derogate from the merits of Christ, in making our merits partakers of his merits. CHAPTER IU.  
1. GOd forbidden that the merits of the just should derogate from Christ's B. passion, or should be injurious unto him, they rather are a great glory unto Christ, being the fruits of the merits of his passion, which of themselves have no valour or excellency, but as they are bedewed and sprinkled with the blood of Christ, unto whom we own the merits of them by his grace, and not unto our selves, as Albertus magnus saith. justitia meritorum Christ, fulge● in virtutibus sanctorum. 
Albett. ar. 3. q. 2. in 29. d.  The justice of the merits of Christ, doth shine in the virtues and works of the Saints. Take away this justice from them, and they may be condemned, yea they cannot be saved. Therefore we say that a reward is given unto them, not as they come from us, but as they come from his grace, which worketh in us. And he himself saith. 
Matt. ●  Merces vestra copi●sa est in Caelis: your reward is great in heaven, which reward is given unto our works by Christ, who makes our works worthy thereof.  
2. This argument is weak. Christ sufficiently merited for man, therefore a man ought not to merit any thing himself, Christ prayed, Christ suffered, Christ preached, Christ fasted, and offered himself unto God for our sins; therefore we should not merit; we should not pray, nor suffer; nor preach; nor fast; nor offer ourselves too God. Whereas Christ merited, prayed, fasted, suffered, and offered himself, that I should merit, fast, pray, suffer etc. When as the actions of Christ are our instructions, and although Christ suffered for all, yet he left us, as S. Peter said, an example to follow his steps. And though the merits of Christ's passion are of themselves sufficient to purchase; and merit life everlasting for all men, yet he would not have the efficacy thereof to be applied unto us, unless we would endeavour by his grace, to join also our merits thereunto; which yet derogates nothing from the passion of Christ, for it is more excellent to obtain glory by deserts, then without the same: and therefore our merits are not required for the insufficiency of the merits of Christ, but rather are required for the great excellency of the merits of them, and of his great love, and charity towards us.  
3. We say with the whole catholic church, the good works of just persons, if they proceed of the grace of God, do deserve and merit life everlasting which doth consist in the clear vision, and fruition of God, this is proved by many places of scripture. Good gives every man according to his works: and in the Apocalypses. I come, and my reward is with me to give every man, as his work shallbe: 
Psal. 65. Matt. 16. Rom. 2. 1. Cor. 3.  & with the Apostle; Every man shall receive according to his own labour: where in truth, he spoke of the reward of life everlasting. And when our Saviour saith, blessed be the poor in spirit, blessed be the poor in hart, he concludes, rejoice and be glad, 
Matt. 5.  for your reward is great in the kingdom of heaven: in another place he saith. Come ye blessed of my father, 
Matt. 25  I have been hungry and you gave me to eat, come and possess the kingdom of heaven. And as the Apostle saith, 
Gal. 8.  qui seminat in Spiritu, he that soweth in the spirit or spiritual works: he shall purchase life everlasting: if you will enter into life, keep the comaundements. Every one that shall forgo house etc. he shall receive an hundreth fouled, and he shall possess life everlasting. 
Matt. 19  Blessed is that man that suffers tentation etc. when he shallbe tried he shall receive a crown of life which God promised to those that love him. The Apostle saith piety is profitable to all things having promise of the life, that now is, and of that to come.  
4. Some heretics answer these places, that God gives life everlasting to those that work well unto the end, but not that our works deserves the same. Unto this I reply, when it is said that life everlasting is the reward of good deeds, and that by the promise of God it is given to those wotkes, it is sufficiently explicated, that good works do merit life everlasting. Merits and rewards are correlatives which are said to be the promise, hire, or recompense that are given for works, the very word is declared by S. Paul. 
Heb. 13.  And beneficence and communication do not forget, 
Eccles. 16.  for with such hosts God is promerited; and it is said in another place, all mercy maketh place to every one according to the merits of his works. 
Con. Aran. cap. 16.  It is avouched by the counsels. Debetur merces bonjs operibus si fiant, sed gratia, quae non debetur, praecedit, ut fiant. Reward is due unto good works if they be done, but grace which is not due doth go before that they may be done. 
Lateran. sub Innocent. 3.  By the council of Lateran. cap. firmiter de summa trinitate. Omnes iusti cuiuscunque conditionis sunt & statim per opera bona praelucentes Deo merentur ad aeternam vitam peruen●re. All just men of whatsoever condition they be, 
Con. Floren. in decreto de purge. Con Trid. sess 6. cap. vlt.  shining by their good works before God, they deserve to come to everlasting life. The council of Florence saith, that by diversity of works, one sees God more clearer than another. This is proved by all the fathers. Ignatius, Ireneus, justinus, Origines, Basil. Chrisost. Nazian. and Nisse: Tertul: Cyprian: Hillar: Ambro: August: Paulinus: Prosper: Gregorius Papa: & Bernard: as Cardinal Bellarmin cities.  
5. S. Augustine saith; Sicut merito peccati tanquam stipendium redditur mors, ita merito iustitae tanquam stipendium redditur vita aeterna. As sin is rewarded with death, so justice is rewarded with life everlasting: 
Ad Epis. Galliae cap. 12.  and as Celestinus saith. Tanta erga homines est bonitas Dei, ut nostra velit esse merita, quae sunt ipsius dona. So great is the goodness of God towards men, that he would have to be our deserts, which are his gifts. He that labours in the service of any man, whatsoever he is promised by his bargain, he ought to receive the same according to the promise made: but the just people do labour in gods service by a bargain to receive, denarium diurnum, the daily hire which is life everlasting, according the exposition of the Doctors upon S. Mathewe: 
Matt. 20.  therefore almighty God ought to give unto just people according to his promise, and according to their deserts, which deserts are called. Merita de condigno, condign merits as S. Paul saith, 
2. Timoth.  I have fought a good fight etc. there is laid up for me a crown of justice etc. Glory is called a crown of justice, because it is given as the debt of justice, and because it is given by the just judge in the day of just judgement. And in another place God is not injust that he should forget your works; 
●ep. 6. Psal. 17. Apoc. 3. Thes. 1. Luc. 10. Luc c. 10. Sap. 3.  God will retribute unto me according to my justice. They did walk with me in white because they were worthy. That you may be made worthy of the kingdom of God, for the which you suffer. The workman is worthy of his wages. They shallbe worthy of that world and the resurrection from the dead. And in another place. God did assay them and found them worthy of himself. For life everlasting is given to just persons as the reward of their works, according to the 20. gospel of S. Mathewe, where denarius diurnus, is the daily penny or wages, that is given unto every one for his work: but it is certain that those labourers did deserve by justice the daily penny, as it is manifest that the husband man said in that gospel to one of the laborers; friend I do you no wrong, did not you bargain with me for a penny? take your own and departed in peace, that is to say; so much must I give you as I promised and bargained, and unto that, and to nothing else you have right, and if I should deny you that, I should do you great wrong. 
Aug. li. de not & great ca 2. lib 4. adverse ●ul. cap. 3.   
6. S. Augustine, saith. Non est iniustus Deus. God is not injust, that he should deceive the just of the reward of justice. In another place he saith. God should be unjust, if he should not admit just people into his kingdom. And S. Bernard saith. 
Bern. de great. & lib. arb.  Promissum quidem ex misericordia, that which was promised by his mercy, must be performed by his justice. Unto this agreeth S. Basil saying. 
Basil. in oratione super proverbia Salomonis.  All we that frame our life according to Christ's gospel, we are as merchants, & by the works of the comandements we purchase unto ourselves celestial possessions. Therefore it is lawful to labour, for to purchase the kingdom of heaven, as the prophett saith. 
Psal. 18.  Inclinavi cor meum etc. I inclined my hart to keep these comaundements for retribution or recompense. It is lawful also to repose hope and confidence in our proper merits secundarilie, although principally, and chiefly we must repose our hope in God, as in the chiefest cause, who gave us grace and virtue to work well, as S. Thomas saith. 
D. Tho. 2. 2 q. 17. Ad Gal. 6.  For if our works done by gods grace, had not been meritorious, why should the Apostle say; in doing good let us not fail, for in due time we shall reap, not failing. And therefore saith he, whiles we have time, let us work good to all, but special to the household of faith: these be the worke● that are done of a man, that is in gods favour. Qui seminat in Spiritu etc. he that soweth in the spirit, he shall reap life everlasting. I beseech you brethren, 
Coloss. c. 1. Rom. 10.  saith he, that you will walk worthily, pleasing God, fructifying in all good works. For these blessed works done of the good, do not only redound to the salvation of man, but also to the glory of God, as it is said in the gospel. Sic luceat lux vestra coram hominibus, ut videntes opera bona vestra glorificent etc. Let your light so shine before, men that seeing your good works, they may glorify your father which is in heaven. So heretics condemning the works of good men, take away gods glory, the good example that we are bound to give unto our neighbours, and Gods promise to give life everlasting for them, and consequently take away man's endeavour and labour in the exercise of them, which is against S. Peter saying. 
Petr. 1.  Fratres magis satague, ut per bona opera etc. Wherefore brethren endeavour the more that by good works you make sure your vocation, and election. And finally take away all christian religion, which is nothing else then precepts, admonitions and counsels, to employ our life and our limbs in the exercise of them. 
Luc. 16.  Unto the rich people Christ biddeth them to make unto themselves friends of the Mammon of iniquity, that when they fail, they may receive them into the eternal tabernacles. Unto all sorts of christians he proclaimeth and diuulgeth, 
Matt. 5.  that unless their justice abound more than that of the Scribes and pharisees, they shall not enter into the kingdom of heaven.  
7. Wherefore the purity and sanctity of life in the professors of this christian catholic religion, which not only with subtle arguments and crafty devices rather suggested by the devil then invented by man, heretics impugn, but also with all the strangest laws, the severest policies, and the cruelest persecutions that ever were, or could be invented, or imagined, or apprehended by any creature, they go about to overthrow and confound, the reformation of their manners, the mortification of their passions, their angelical conversation in in their behaviour, their blessed and heroical resolutions in suffering all exquisite torments in the defence, testimony and confirmation thereof, their moral life adorned and replenished with all moral and supernatural virtues, their eminent learning and science, tempered with all humility of spirit void of pride or ambition, their admirable and incomparable works of charity, piety and devotion, which is the life and fruits of true and unblemished religion, have been motives unto the gentiles, pagans, yea and to the stiffnecked jews themselves to abandon their idolatry, and to embrace this christian religion.  
8. That these blessed endeavours and works of charity are the badge and distinctive token of the true religion of christian Catholics by which their conversation should be acceptable unto God, grateful unto their neighbours admirable to pagans, terrible to the devils, and offensive, hurtful or scandalous to none. S. Paul avoucheth the same. 
Ephes. 4.  I prisoner, saith he, in our Lord beseech you, that you walk worthy of the vocation in which you are called with all humility and midlnesse, with patience, supporting one another in charity, careful to keep the unity of the spirit in the bond of peace. And in the same chapter he saith, I testify in our Lord that now you walk not as the Gentiles walk ●n the vanity of their sin, 
1. Pet. 4.3. Rom. 1.21.  having their understanding obscured with darkness, alienated from the life of God, by the ignorance that is in them▪ who dispayringe have given up themselves to impudicitie, unto the operation of all uncleanness, unto avarice, but you have not so learned Christ. Lay you away according to the old conversation the old man which is corrupted according to the desires of error. For before the catholic christian religion came into the world, it was nothing else, than a dungeon full of all filth, a den of thiefs, and most wicked livers: a fair or market where there was nothing to be bought but all kind of craft, deceit, & devilish inventions: a school where there was nothing else to be learned, but to let lose the raynes to all voluptuous pleasures, beastly appetites, and inhuman concupiscence of unspeakable and shameless impudicitie, of beastiality, and Sodomitical riotousness, not only of the gentiles, but also of the jews themselves, 
Isa. 35.  who had the knowledge of God. Therefore Isayas the prophett did compare the people of those ages, with dragons, serpents, wolves, lions, bears, and Basilisks, and for that cause he called the world at that time the land of waist, dried, sterile, without tillage, which was nothing else then the den of wild beasts, the cave of serpents, the brothel howl and stews of all filthy livers: but the christian religion and preaching of Christ's gospel, not only by miracles, but by the sanctity and holiness of the lives of the prechars, did convert wolves into sheep, lions into lambs, serpents into doves, and wild fruitless trees into most flourishing branches, bearing everlasting fruit, as the said prophett said, that there should be a time, that the desert should be translated into a pleasant orchard, and the dry withered soil void of trees or herbs, into a place of pleasure, which do signify by this comparison the pulchritude and the beauty of the sanctity of such as should flourish in the world by the christian catholic religion, and the true preaching of his religious gospel, and so the son of God did appear that he should dissolve the the works of the devil. job. 1. joh. 3. which he hath done by his own passion and death, as also by the preaching and virtuous life of his servants.  
9 If any man will know further of this matter, let him read ecclesiastical historis which do treat of the same, relating the lives of the holy Saints and fathers, which lived in the wilderness, and the Chronicles of the holy orders of religion, where he shall have aboundante store of holy Bishops, Confessors and Virgins (which have crucified their flesh with the vice and concupiscence thereof) innumerable store of blessed Monks, whereof some lived in their convents, some other segregated and estranged from humanie society, where they lived rather like angels then like men, whosoever I say shall read over the lives of these people written by the best wyttnesses that ever were, he shall there behold, how they have spent whole nights in devout prayers, aswell vocal as mental, without sleep, having no other bed than the earth. He shall see that the Cells of these fathers were so narrow, that they should seem rather sepulchres than Cells. 
In vita S. Paul Eremitae.  He shall understand that many of them had no other meat than bread and salt with water and with Roots of herbs, that as Saint Hierom writes, to taste of any thing boiled upon the fire was counted riotuousnes, he shall perceive such poverty in their attire that it cannot be more, such was their recollection and retired life wherein they were estranged from all inordinat affection and passion, in which they used such wonderful mortification, as they would not suffer their nearest in blood to approach unto them. What should I declare their constant abiding and perseverance in continual prayers without weariness, their spiritual exercise without loathsomeness, their uncomfortable solitariness without gruding, having no other company than that of wild beasts, ugly serpents and fierce lions, which with a confident hope fixed in God, they tamed and overcame. This life was so admirable and so supernatural, as they without supernatural help and grace of God could not endure it. What should I speak of their constant suffering of all kind of exquisitt,, and cruel torments, how many battles they fought, how gloriously they have triumphed over the world and the devil, and all their wicked instruments, and ministers.  
10. When our Saviour gave us a caveat of false prophetts, 
Matt. 7.  he gave us no other token to discern them, then by their fruits, and works. Do men, saith he, gather grapes of thorns, or figs of thistles, even so every good tree yieldeth good fruits, and the evil tree yieldeth evil fruit. Are not you those false prophetts whose religion is most false, in as much as no good fruit came ever into the world by it, no reformation of our manners, no amendment of our lives, no mortification of our passions, no restraint of our filthy appetites, no motive or impulsive means that should stir us up unto any devotion, but rather giving us all liberty to dissolution, and to all wanton exercise? Have you not taken away all the Evangelicall Counsels of our Saviour in his gospel? Have you not forbidden all vows and votaries, all Sacraments and sacrifice? Have you not quite abolished confession of our sins? inward contrition in our heart? and external satisfaction, and restitution outwardly? charity from our heart? and mercy from our works? piety from our souls? and humility from our spirit? and consequently all consolation from our afflicted consciences, with the damnable liberty of your wanton and lascivious gospel as is avouched by the chiefest professors thereof? For after this manner doth Smidline speak.  totus mundus cognoscat eos non esse papistas nec bonis operibus quidquam fidere etc. That all the world may know that they be not papists, neither that they care for good works, they exercise none at all. And having reckoned infinite wickedness of them, this kind of life (they say) the gospel hath taught them: thus he. Erasmus in his epistle ad Neocomum, saith. Proffer mihi etc. 
Episto. Eras. ad Neocomun. 1529.  Tell me I pray thee, what man was ever made any thing the better by that gospel: was there any epicure or gurmandizer made sober or temperate, or any unchaste or shameless fellow, become chaste, or honest, or cruel made gentle, or extortioner persuaded to become liberal, or the cursed to become blessed, but I car show you many made worse than themselves.  
11. Luther the root of all these Rugamuffines hath these words; 
Luth. in postilla s●per 1. Dominic. adventus.  mundus indies fit deterior etc. The world (saith he) is every day worse and worse, now men are more greedy of revenge, more covetous, more remote from all mercy, more immodest, more indisciplinable than they were in popery. These be Luther's own words. As touching their learning or knowledge in divinity, 
Stanc. lib. de trinitate & mediatore.  Francis Stancarus witnesseth one of their prophetts, one Petrus Lombardus is more worthy than one hundreth Luther's, two hundred Melancthons', three hundred bullinger's, four hundreth Martyrs: five hundreth Caluines. Who all if they were pounded in one mortar, there could not be beaten out of them one ounce of true divinity, especially in the articles of the trinity, incarnation, mediator, and sacraments.  
12. You see what testimony your own prophett doth bear against you, look to all those countries where they have stirred up their tragedies, was there any country the better for this gospel, or was the wicked life of any one reform by it, or were the professors themselves amended any thing in their wicked lives by it? Compare the wicked life of the professors of this new religion, with the virtuous life of the holy fathers that have planted the religion that we profess. 
No kingdom gained unto thirst by the word.  Have they not shined in all holiness of life, in all heavenly conversation, by which they have alured the hearts of faithless and stiffnecked gentiles, did they convert any kingdom unto Christ by the sword, have they ever surprised cities or overthrown kingdoms, or ever brought with them armies into the field, no, not by the sword but by gods word and humility of spirit have they overcome the devil. Was not Luther a professed Friar many years, who being given to looseness of life, did transgress the law of God in breaking his vow by which he consecrated himself to serve God in holiness of life and continency of body all the days of his life, who ran away and took a Nun with him out of her Cloister? Was not john calvin the fire brand of France and Scotland and other countries also, he being a priest, for Sodomitticall wickedness burned in the back, and continuing his wicked life still, in that filthy sin surprised Geneva; Was not Beza his next successor given to that wicked and abominable sin with a boy called Andebertus, and that manifestly. And to defend their wicked lines and filthy sensuality, they cast forth poisoned doctrine, as that vows and votaries are not made by the law of God, that we are not justified by works done by God's grace, and that the same be not meritorious before God, but that we are justified by faith only, & that all our works though never so good are sinful before God: that to bridle or restrain our filthy desires, is to resist God's ordinances, that God is the cause of all evil, and that from him all mischief comes. Therefore they take away free will from man, saying that man doth not concur to his own justification, with many such damntble heresies which were to long to relate, and whether these be false prophetts who bring into the world such poisoned doctrine, let every man judge, at least let him take heed that his soul be not poisoned therewith, in following their lives or imbracinge their cursed heresies, out of which as our Saviour wittnesseth no good fruit can bud forth, and consequently no meritorious works of religion or charity can we ever expect at their hands.   

The absurdity of this doctrine, that every one should assure himself that he is predestinated unto life everlasting, and that we ought to be so certain thereof as we should not once fear the contrary, or to misdoubt the same, is discussed. CHAPTER V.  
1. THis doctrine is most false, wicked, and heretical, sith the holy scriptures say. Cogitationes mortalium timidae & incertae providentiae nostrae. 
Sap. 9  The thoughts of men are fearful, and their providence is uncertain, by reason that the body which is corrupted doth aggravate the soul, being in great danger by reason of the inclinations of the flesh, occasions of the world, and tentations of the devil, and we being in the country of our enemies, whereupon S. Bernard saith, faciles sumus ad seducendum, debiles ad operandum, & sragiles ad resistendum: we are easily to be seduced, weak to work and labour well, and frail to resist manfully and courageously. And so our Saviour said to the Apostle. 
Luc. 10.  Neminem per viam salutaveritis. You shall salute none by the way, as S. Vincentius expoundeth. 
Ser. 11. post trinit.  Saluum dixeritis viatorem, to him that is a poor pilgrims or stranger, you cannot assure his safety without danger, nor security without fear, for the ship is not safe without fear in dangerous seas, otherwise we should not be admonished. Lauda post mortem, magnifica post consumationem; praise none before his death, nor magnify any before his end. The scripture confirming the same. 
Eccle. 9  Nemo scit utrum ●dio, vel amore dignus sit, sed omnia in futurum seruantur incerta: None knoweth whether he be worthy of hatred or love, when all things are reserved in time to come. And therefore the Apostle which was one of the greatest Saints that was, saith. Nihil mihi conscius sum, 
1. Cor. 4.  sed tamenin hoc non iustificatus sum: I am not guilty in conscience of any thing, but I am not justified herein. The Apostle durst not assure himself that he was justified, neither would he judge whether this thoughts were pure or Noah, but the trial thereof he left to God's judgement. And for this cause we are wild to work our salvation with fear and trembling.  
2. As for predestination which is almighty God his election, foresight, purpose and decree of his dear children, as also his other acts touching their vocation, inspiration, illustration and illumination of them, and consequently their justification, and last of all their glorification, we do not deny but it ought to be reverenced, and embraced of all men with trembling, fear & dreadful humility; but that we should not cast ourselves with headlong fall into any precipitat madness, and presumptuous malipartnes; for this hath been the gulf, wherein many proud persons, aswell at this time, as before have by gods just judgement perished: grounding thereon most execrable heresies, and damnable blasphemies against gods mercy, good life, free will, humble behaviour and religious christian modesty. 
Rom. 8.  S. Paul hath these words of predestination, whom he hath forknowen, he hath also predestinated to be made conformable to the Image of his son, that he might be the first borne in many brethren, and whom he hath predestinated, them also he hath called, and whom he hath called, them also he hath justified, and whom he hath justified, them also he hath glorified. S. Augustine answereth those that are curious of God's foreknowledge and decree, who saith. Si quaeras etc. If any man will ask wherefore God doth make choice more of this man, then of that man, let him search gods inscrutable and unsearchable judgement, and in that search let him take heed of a headlong fall. It is true that God hath elected his people before the constitution of the world, 
Rom. 8.  according to the Apostle, 
●●he. 1.  but he said afterwards that they should be holy and immaculate in his sight in charity: for in gods predestination are implied and involved, good life and works of mercy done by gods grace; It is an infallible and theological rule, when God ordains any end, he ordains means without which we cannot come to that end, as God hath ordained his glory to be the end of man, so he ordained grace, and the works done by that grace, to be the means to obtain it.  
3. If a king will make any of his noblemen governor or deputy of any province or kingdom, it must be understood that he must observe justice, although it be not expressed in his patent: if God doth predestinate us, it must be understood that he should give us his grace whereby we should be just, and work by that grace and our endeavours, our justification, & therefore S. Peter; 
1. Pet. 1.  saith. Fratres magis satagite ut per bona opera certam vestram vocationem & electionem faciatis etc. Wherefore brethren, labour the more that by good works you may make sure your vocation and election, for in doing these things you shall not sin at any tyme. Was not S. john saved by his innocence, and Peter also saved by his penance, for the end of man was never ordained without ways or means to come to the said end; And therefore you must not say God hath ordained my end, and I will not endeavour myself to come to that end otherwise you take away the one half of predestination, that is to say, the way and means appointed for the same. And therefore S. Gregory saith. 
Greg 1. Dialog. & ponitur d. 23. q. 4. 2.  Ipsa perennis regni praedestinatio &c That everlasting and endless predestination of gods perpetual kingdom, so it is of the omnipotent God disposed and determined, that unto the same the elect may approach by their own labour, that they may ask by their deserts that which the omnipotent God before the world, was disposed to give, if you will not go to hell, take away your sins and amend your wicked life, and thither you shall not go, otherwise, ve impis à malo, woe be unto the sinful through his wickedness, and confusion be unto him for his iniquity.  
4. Neither ought we to say, almighty God knoweth all things to come, & whether I shallbe saved, therefore I ought not to labour myself for my salvation. God knoweth that this day you shall dine, therefore you ought not to provide for dinner. God knoveth that you shallbe cured of your disease, therefore you ought not to provide any medicine for your cure, God also knoveth that the king shall have the victory against his enemies, that the husband shall have a good harvest of corn, that the mariner shall arrive safe in Spain, that Christ should escape the bloody hands of Herod, therefore neither the king should levy an army, nor the husband man sow the seed or till the ground: even so the means are to be used to purchase the victory, and to fill the barn with corn, and to arrive safely in Spain, and to be secure from Herod. Unto this agree the holy scriptures, that predestination and gods foreknowledge, takes not away man's free will and endeavours. Deus ab initio constituit homiminem & reliquit eum in manu consilij etc. 
Eccl. 5.  God from the beginning made man and left him at his own choice. He hath put before us his precepts and comaundements, if we will keep the comaundements they will keep and preserve us; he hath put before us fire & water, unto which of them we list we may stretch forth our arm, for before us he hath placed both good & evil, life and death, of any of which man may take his own choice.  
5. S. Paul was predestinated, yet spareth not to say. Castigo corpus meum etc. I chastise my body and I bring the flesh in servitude to the spirit, lest that preaching to others I should become reprobate myself, therefore we may see, that our own good endeavours, which gods holy grace doth work with us, are not excluded from our election, but those works are both the means, and effects thereof, and therefore it is a desperate folly, and a great sign of reprobate and damnable persons to say, if I be predestinated, do what I will I shallbe saved. Did not Christ promise and assure his disciples of the coming of the holy ghost, notwithstanding did not those disciples with the devout women and the blessed Virgin, continue together in prayers and fasting, disposing themselves to receive the same? 
Actor. 1.  Neither in their prayers or fasting did they misdoubt the coming of the holy ghost, according as our Saviour promised the same, notwithstanding they known that they ought to prepare themselves to be clean vessels fit for the receipt thereof. If the Pope should promise unto you to fill your vessel full of Balm or Chrism, which are most precious liquores, if you will bring an  vessel unto him, he will not give unto you what was promised, for in his promise was included that you should bring a fit and clean vessel to receive the same. So Christ notwithstanding he promised to fill their consciences, understanding, memory, and will with the balm of the holy ghost, yet the Apostles ought to have their consciences and their souls withal the powers thereof, clean and void of all filth of sin and wickedness to receive the same, for such as are predestinated are written in a white paper in golden letters as S. Vincentius saith: neither only the persons so predestinated are written there, but also the works and means by which they are saved and predestinated, videlicet that such people shallbe baptised, that they shallbe merciful, patiented, chaste, godly and penitent: even so such as are damned are written in a black parchment, not only the person but their works, by which they be damned and reprobate, that is to say, that he is cruel, lecherous, impenitent, proud, covetous. etc.    


Whether the holy scriptures be for protestants, and not for papists, and whether we rely upon Traditions, not warranted by holy Scripure. CHAPTER I.  
1. S. Cyrill doth answer this objection saying. 
Epist. 28.  Omnes haeretici de scriptura divinitus inspirata, sui colligunt erroris occasionem: all heretics do found their errors upon the Scriptures which were infused by God, which words were pronounced in the 7. general council, and are inserted in the council of Chalcedon. S. Augustine also doth confirm the same saying. 
Aug. trac. 18. in lo●.  Non aliunde natas esse haereses, & quaedam dogmata perversitatis illaquentia animas, & in profundum praecipitantia nisi cum scripturae bonae intelligantur non bene, & quoth in eyes non bene intelligitur, etiam temerè & audacter asseritur: heresies and other perverse opinions, infecting and intanglinge our souls, even to the deep pit of confusion, do springe of no other root then when good scriptures are ill understood, and the bad understanding thereof, is boldly and rashly applied. S. Ambrose doth likewise declare the same, saying. 
Ambr. 3. ad Titum. S. Hil. in lib. ad Const.  Haeretici per verba legis, legem impugnant. by the words of the law itself, the heretics do impugn the law. S. Hillarius also saith. Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat, mentiatur, there is no heretic that doth not allege falsy the scriptures, for his blasphemies. Also he saith, de intelligentia heresis sit, 
Lib. 20. de Trinit.  non de scriptura, sensus non sermo fiat crimen: heresy is of the understanding, not of the scripture, the fault is in the sense, and not in the word, 
Hiero ad Lucif.  unto which agreeth S. Hierom. Neque sibi blandiantur etc. Let them not flatter themselves, if they allege or affirm any thing of the scriptures, when even the devil hath alleged the scriptures for his purpose. The scriptures saith he, do not consist in reading of them, but in understanding of them. Origines also declareth the same, 
Orig hom 9 in Exo  saying. Non rarò etc. Sometimes the devil doth wrest gods words from many, for that there is nothing so holy but the enemy of mankind, doth abuse the same to the destruction of man. Tertulian also saith, de scriptures agebant, 
De pref●cript. her.  de sciptu●is suadebant etc. They plead the scriptures, they persuade the scriptures, they inculcate the scriptures, unto this they move some at the first dash, they weary the strong, they connfound the weak, and men of indifferent judgement they dismiss with scrupules. Thus far Tertulian: so the Arian heresy, the Macedonian, the Nestorian, Eutichian, and all other old heresies, would allow nothing but scripture: and last of all, these new fantastical heresies, do ground all their turbulent spirittes, and singular, malapert, and heady devices, upon holy scriptures.  
2. For example, Luther in his first book against Z●uinglius saith that amoungest Zuingilans, the Zwinglians themselves concerning these 5. words there arose ten several sects of different religion I mean, 
270. sects of heresies in this time. Lib de here. fabulis.  hoc est enim corpus meum. Stanislaus Rescius hath divided the heretical sects of this time into two hundred and 70. different heresies, every one alleging scripture for his own fancy. Theodorus did reckon 76. heresies in his own tyme. 
Aug. lib. de heres.  S. Augustine also did reckon 88 heresies unto his own tyme. And unto Luther his time there were 290 sorts of heresies, all which did allege scriptures. Yea was there ever any heresy that did allege more scriptures for herself, then that of the Arians; did not the jews allege scriptures against Christ, that he should not be holden for a Prophett? saying. 
john. 7.  Scrutate scripturas, & vide quia a Galilea propheta non surgit, search the scriptures, say they, and behold that a prophett doth not arise from Galilee: and by scripture they did endeavour to prove that he was worthy of death. 
john. 19  We have a law say they, and by our law he ought to die, because he made himself the son of God. Did not julian the apostate allege scripture as S. Cyrill saith, lib 10. in julianum for visiting Martyrs Relics, alleging that place of S. Mathewe 23. that the Scribes, pharisees, and Hipocritts are like to white monuments, and they ought not to visit them etc. Also he alleged many places of scripture as Math. 5. Ro. 12.1. Cor. 6. Math. 10. against the christians for repininge against him for taking away their goods, but to bear all tyrannical oppressions patiently. Did not Osiander a chief secretary allege 20. different opinions touching the article of justification▪ and at last he cited his own opinion, contrary to them all?  
3. Of all these sects it is said. Obscurum est insipiens cor eorum, dicentes se esse patientes, stulti facti sunt. Their foolish heart is darkened, saying themselves to be wise, but they be made fools; for heretics can never have the knowledge of the scriptures. In male●olam animam non introibit sapientia, 
Sap. cap. 1  nec habitabit corpore subdito peccatis, true knowledge shall not enter into a wicked soul, nor lodge in a body subject to sin. Therefore the prophett saith. Discam in via immaculata: I will learn in an unspotted way, and when heretics through pride, and malice, have most maliciously, opposed themselues against the catholic church, the pillar, and foundation of all truth, and have sought by all wicked and malicious means to deface the same, we must not think they have had any true knowledge or perfect wisdom, for if once a foundation of a house or a rock (upon which are builded many chambers) do fall, all those chambers cannot stand up: the catholic church is the firm rock, upon which the faith of every christian is builded, if he once fall from the church he hath no faith, nor any understanding of the scriptures, and therefore S. Augustine saith, he would not have believed the ghospelll, without the authority of the church, which being inspired by the holy ghost, hath taught things, which the scriptures have taught the contrary: as that we should not observe the old law, nor obstaine from things suffocated or straungled and such like: for the letter saith S. Paul killeth, 
1. Cor. 3.  but the spirit quickeneth. And as the letter in the old law, not truly understood nor referred to Christ, did by occasion kill the carnal jew, so the letter of the new testament, not truly taken nor expounded by the spirit of Christ, which only is in his church, killeth the heretic, who also being carnal, and void of spirit, gaineth nothing by the scriptures, but rather taketh hurt by the same; 
Aug. to. 10. de tempore & li. de Spiritu & litt. c 5. 6. 2. Pet. 3. 2. Tim. 3.  as S. Augustine avoucheth, for in the new testament (saith S. Peter) are certain things hard to be understood, which the unlearned, and unstable deprave, as also they do the rest of the scriptures to their own perdition: of whom S. Paul himself saith; always learning and never attaining unto the knowledge of the truth, men corrupt in mind, reprobate concerning the faith, but they shall prosper no further, for their folly shallbe made manifest to all, and as james and Mambres resisted Moses, so they also resist the truth.  
4. If Daniel, after that God had revealed unto him things to come, concerning the militant church, saith. Ego audivi & non intellexi, I have heard, but I understood not, the Angel said unto Daniel, vade quia clausi sunt, signatique sermons usque ad praefinitum tempus: Go your ways for these speeches are shut up and sealed until the time appointed, if so great a Prophett heard and understood not what he heard, what will heretics and wicked arogant presumptuous people, make glosses upon every ●illable of holy scripture? 
Aug. Con. ep. c. 4.  Wherefore S. Augustine saith. Sacra scriptura etc. The holy scripture are not known to the proud, nor manifest, or plain to boys; in the beginning thereof it is easy, but when you enter into it, it is lofty and covered with mysteries, and I was not of that capacity that I might intermeddle therein. 
Aug. lib. de vtil. cred. c. 7.  And in another place, he persuaded a young man learned in humanity, and Philosophy and other liberal sciences, that he should not rashly read holy scriptures, saying to set upon Maurus a Comedian, or Terence, because thou hast no skill in poetry, thou darest not without a master, and to understand him being a common poet thou searchest the commentaries of Asper, Cornutus, Donatus, and infinitte others: and darest thou without a guide, or judge venture upon holy scripture? which as S. Paul speaketh, in ●js qui pereunt velatum est, 
2. Cor. 4.  in them that perish is hid, in quibus Deus huius seculi excaecavit sensum incredulorum, in whom the God of this world hath blinded the minds of the infidles, that the illumination of the gospel of the glory of Christ, might not shine in them, and as S. john saith, 
joh. 1.  the light shined in darkness, and the darkness did not comprehend it, the heretics having not the light of Christ's spirit which is given to the church, not true humility by which they should obey the same, cannot have the shining light of Christ his gospel, nor the true understanding thereof. Credit & intelligetis, saith the Prophett, believe the church and you shall understand the scriptures, 
Esa. 7.  unto whom almighty God hath given the true interpretation thereof, and to no particular spirit.  
5. S. Hierom being so well learned as he was, and furnished with the knowledge of all the tongues, did stumble in many things, 
Lib. 1. de Doctr. chr. c. 6.  for he sweateth in explayninge the prophetts: the same difficulty S. Augustine had as he himself declares, when he would expound that place of scripture of the sin against the holy ghost, and when he alleged many places, he was not satisfied in them: all so he saith that many obscure places be in the scriptures, almighty God ordaining the same, to abate the pride and arrogancy of man, and to submit his private spirit, to the universal spirit of Christ his church, & therefore Tertul. saith. Fides te saluum fecit, non exercitatio scripturae, it is thy faith that saveth thee and not the reading, or exercise of scriptures, the mysteries whereof are hidden from the wicked, for they be like Margarittes, and precious stones, and which ought not to be given to swine, no more ought they to be common to every one, and as a holy man saith. Non intelligendi vivacitas, sed credendi simplicitas te saluum fecit: it is not the quickness of understanding, but simplicity of believing that shall save thee. Omnis prophetia (saith S. Hierom) in Ezech 45. prophetts are obscure, what the disciples do hear inwardly, the common people knows not what is said in them: and according to this the prophett saith, tenebrosa aqua in nubibus aeris; obscure water in the clouds of the air, the ordinary gloss in that place hath, obscura doctrinae in prophetis, the prophets are full of dark, and difficult doctrine.  
6. Was not the Eunuch Threasurer to the Queen of Ethyopia, exercised in the scripture, and yet he confessed he could not understand them? Act 8. Did not Christ interpret the scriptures to the jews and his disciples Luc. vlt? 
Act. 8. Luc. vlt.  S. john Chrisostom upon that place, scrutamini scripturas. Christus, saith he, judeos &c: Christ did not refer the jews unto the bare, and naked reading the scriptures, but unto the diligent examination and investigation thereof. S. Hieron saith, 
Lib. 1. praef comment. in epist. ad Alga. q. 2.  that all the Epistles of S. Paul to the Romans' be very obscure and intricate. Luther himself upon the Psalm 88 Thronus eius sicut dies caeli: his throne is like the day of heaven saith; I would have no man to presume in my behalf, that I can understand the Psalms in their lawful sense, which was never performed of any, though never so learned or so holy, for the scriptures must be considered, either litteralie in themselves, or according to their method and sense, for in themselves they speak, and contain things supernatural and mystical, which are hidden from the capacity of the vulgar sort: or if they should be considered according to their method or sense, they should be divided into foures kinds of senses, & understanding as, sensus Anagogicus which is called the celestial sense, 
The scripture hath 4 senses or understanding.  Allegoricus which is the spiritual sense, Tropologicus which is the moral sense, and Historicus which is the literal sense. Therefore the prophett cried out unto God saying, da mihi intellectum etc. give me understanding and I will search into thy law; faciem tuam illumina super seruum tuum Domine. Illuminate my understanding with thy grace o Lord: that I may understand thy word; sacrae scripturae (saith Hylarius) none in legendo sed intelligendo, 
Lib. ad Constan.  non in praevaricatione sed in charitate: the holy scriptures do not consist in reading of them, but in the true sense and meaning of them, not in corrupting or in prevarication of them, but in the charitable interpretation of them. And when S. Augustine did see the manifest and false applying of them by the Pellagians, he did appeal to the bishops both of the east and west.  
7. calvin saith of the protestants that they would have the scriptures to patronise and support their errors, saying. 
In praefat. ad lectores ex Phyco.  Ibi quid non ●nuertunt, quid non depravant, what is there but they pervert and deprave? 
Lutherus in hist. Sacrament. foll. 22.  Luther would not admit any translation of scripture but his own translation: no more would Zuinglius his adversary. 
Zuingl. to. ●2. resp. ad Luth.  Luther was offended with the printer that did send him Zuinglius his translation, who would not once peruse it, and so Zuinglius with Luther. King Henry the 8. after he made himself head of the Church, he caused the scriptures to be translated into English, which afterwards he suppressed and inhibited. 
Fox. in Henri. 8. in fine, hist.  Afterwards he caused another translation to be made by the authority of the parliament Anno regni sui 34. and proclaimed under pain of death, that no other translation should be used but that, and this he did to maintain his opinion. Also when his children, king Edward and Elizabeth came to the Crown and held contrary opinions, they caused contrary translations to be published. 
Fox. ibid.  Vulgar translations of scriptures profitts nothing, unless we know the true sense of them, & as for the true sense, the protestants give us no rule at all for the same. For in England they cannott judge of the controversy of religion by the scriptures, because they are bound by their ●awes to believe according to the will and decree of the parliament house and of the king. And in other protestant countries, where the parliament or the will of a prince is not of force, there are so many sects and heresies, as they cannot be reclaimed, every one wresting the scriptures, to his own private, and fantastical opinions; for the Protestants, do not care for the vulgar translation: unless they may pervert the sense thereof, according to their own turbulent brains.  
8. Neither is there any people, that do reverence, and honour the scriptures more than those of the Catholic religion. Which as S. Paul saith, 
2. Cor. 4.  doth renounce the adulterating of the word of God, wicked constructions, deceitful interpretations, and sinister application thereof, & which is common to heretics (as Luther affirmeth) that the root of all heresies hath been the scriptures, yea he added that the scriptures ought to be called the book of heretics. There is neither jot, nor syllable in the scripture, but the catholic church doth embrace, & allow the same as written, and set down by the holy ghost; and although the private spirit of some have thought some books of the sacred scriptures not to be canonical, yet the whole catholic church hath received them; & hath taken away that doubt. touching the books of the old testament videlicet judith, Tobyas, the book of wisdom, Ecclesiastes, the two first books of the Maccabees, and of Baruch, as also of the new, as the Apocalypses, the Epistle of S. Paul to the Hebreves, the Epistle of S. james, the 2. of S. Peter, the 2. and 3. of S. john, and therefore the heretics of this time do not allow those, for that some in times passed have doubted thereof. Did not S. Tho: doubt also of Christ's resurrection, and therefore ought he or we doubt thereof still, Christ having manifested his scars and his wounds unto him? Even so though some learned men have doubted of those books, yet by the universal consent of the church these books were made known to be Canonical scripture. As concerning the book of judith, the council of Carthage under Aurelius Bishop thereof, Innocentius the first, Ge●asius with 70. Bishops, the council of Florence under Eugenius the 4. have pronounced it to be canonical, as also of the book of Toby, Ecclesiastes, and wisdom. As for the two books of Macchabees, the Canons of the Apostles (the author whereof is said to be S. Clement) in the end thereof the two books of the Maccabees, are inserted as Canonical, those two books are confirmed by Innocentius the first and by the council of Carthage, and confirmed by the 6. General council, in such like manner the said 2. books are confirmed, both by the two general counsels, of Florence, 
Aug. li. 18 de civet. Dei c. 16. con. Gaud. epist. lib. 2. cap. 23.  and Trentt, and as S. Augustine saith, that the Church and not the jews, doth allow the Maccabees for canonical: and not only S. Augustine, doth produce witness out of them, but also Ireneus, Tertul. Cyprian. Chrysost. and others, so as to doubt of these books, is rather the infidelity of the jews, than the faith of the Christians, especially when the Church hath once decreed the same, and so are all the rest of the said books made Canonical by the Church, and by her determination, which is of greater force to allow, or disallow of them (as also of the true interpretation of them) than all the private spirittes in the world, unto whom all private men's judgement ought to submit themselves. Basill the great, and S. Gregory: Naz. being the chiefest divines amoungest the Grecians, and having cast away all other books, they recollected themselves, to study the holy scriptures, the true meaning and interpretation thereof, as Ruffinus testifieth, 
Ruff. lib 2. cap 9 in Eccl hist.  they gathered out of the authority and commentaries of their predecessors, & not of their own private presumption or proper imagination.  

Gal 2. Aug. lib. 28 in Faust. c. 4.  9 Did not S. Paul being an Apostle, before he preached the Gospel, go up to Jerusalem, that he might confer with S. Peter, 
Lucc. 22.  james, and john, and especially with Peter touching the preaching and expounding of the Gospel, for that our Saviour did pray particularly for S. Peter, that he should not fail in his faith; unto whom he promised the assistance of his holy spirit? If this so great a doctor being illuminated by Christ, and receiving his gospel from him, did nevertheless confer the same with S. Peter, the foundation of the ecclesiastical Hierarchy, the Pastor of Christ's sheep, the captain of his army, the son that shineth in this hemispher of christendom, and head of the mystical body of Christ, which is his church, how much ought others to do the like, which have not so much security, nor so good a warrant to be favoured and inspired of God, as he had? How can we think or believe, that heretics can understand the scriptures, who have not the spirit of God to instruct them in the knowledge thereof? For as no member of the body, hath the spirit of the body, unless it be united and joined to the body; so no member of the mystical body of Christ which is his church hath the spirit thereof, that is separated from the same. Whereupon S. Augustine saith; nihil magis debet christianus formidare etc. there is nothing that a christian aught to fear more, 
Aug trac. ●7. in john.  then to be separated from the body of Christ, for if he be separated and disunited from the body of the church: he is not a member thereof, and if he be not a member of the same, he is not quickened by her spirit, and whosoever hath not the spirit of Christ, as the Apostle saith, he is not his, it is the spirit that quickeneth, the flesh availeth nothing. Therefore you being not in the Church, unto whom the spirit of God is promised, to direct her in all truth, and to guide her from all errors and heresies, we ought not to believe that you have the knowledge of the scriptures, or the true understanding or interpretation thereof, for it cannot stand with any reason or rule, that this spirit of truth can be in turbulent minds, or malicious heads, as hetiquees be, 
Esa. 66.  qui non requiescit nisi super humilem, & mansuetum & trementem sermones suos: never resteth, but upon the humble, and meek, and trembling at his words and speeches.   

Whether every man ought to be judge of the scripture, and to rely altogether upon his own judgement touching the interpretation thereof, being inspired by the holly ghost concerning the same. CHAPTER V.  
1. THis is the assersion of William Whitakers in his book against Cardinal Bellarmin, for that saith he, counsels, fathers, and pope's be men. And the scripture averreth, all men to be lyeares, and so no man can be assured his faith to be certain and infallible. Whereto I answer, that no private man can be assured of the certitude of an infallible faith, and therefore not of the good spirit, rather than of the bad, by whose suggestion many are intoxicated with dangerous and damnable opinions, for according to the Apostle. 
2. Corint.  Satan often times transfigureth himself into an Angel of light, and the fore the holy scripture willeth us, 
1. joh. 4. Th' 4.  to be very careful in discerning of the spirits, and not to believe every spirit, for it is the holy catholic church that we ought to believe and obey, 
1. Tim. 3.  which the scripture beareth witness to be the pillar and firmament of truth: but it giveth no certitude or evidence of any private spirit, or pecular judgement of any one in particular, and therefore the holy council saith. It seemeth good to the holy ghost and to us, 
Act. 15.  which holy ghost is said to be not with every particular man, but with the church in general, and with those that have charge and direction thereof. Ero vobiscum usque ad consummationem seculi, even to the consummation of the world. 
Matt. 28.  And unto S. Peter & his successors is said. I have prayed for you that your faith may not fail; 
Luc. 22.  and seeing this privilege is given to S. Peter for the good of the church, as the first and chief pastor thereof under Christ, and to no other in particular, as long as the church shall continue, the prayers and intercession of Christ shall not be frustrated. And therefore S. Cyprian affirmeth the fountain of all heresies to have proceeded, for that one priest for the time being, & one judge for the time being, under Christ, is not regarded. For which way, saith he, can heresies be prevented that they spring not, or being sprung already, that they be not extended or increased, where there are so many masters as disciples, & so many judges as barristers? And for this cause S. Hierom saith against jovinian, amoungest 12. one is chosen, that a chief being ordained, occasion of schism should be taken away.  
2. The tables of both the testaments referred us over to no particular judgement, but altogether to the small decree and arbitrement of the high priest, 
Deut. 17.  as it is said. If there be any hard or doubtful judgement amongst you, go to the priest of the Leviticall stock, and to the judge that shall be ordained for that time, and he shall inform you of the truth. Whose lips, according to Malachias, 
Mal. 2.  shall keep wisdom because he is the angel of the Lord of hosts: if he will not hearken unto the Church, 
Matt. 18.  let him be unto you an ethnic and a publican. And in the new testament our Saviour appointed one pastor above the rest, unto which he hath committed the feeding of his flock, which should have been frivolous if the flock would not receive food from him; 
Ephes. 4.  Afterwards he ordained pastors and doctors in his church which should be also a frivolous ordinance, if every one should be a proper pastor and doctor to himself. And although counsels, fathers, and pope's are men, so the testimonies of the scriptures may also be taxed with the imputation of humane errors: so were the Apostles and prophets men also, yet we ought to believe them because the holly ghost was not a liar that spoke in them; And so the ecclesiastical counsels, fathers, and pope's being lawfully assembled together and assisted by the holly ghost, 
Matt. 28.  which in such a case is promised unto them, did not err.  
3. Another objection they bring, 
joan. 14.  saying S. Peter was not promised unto the Church to direct the same, butt the holly Ghost which should direct and instruct all the Apostles, and not S, Peter. I answer that God promised the holy ghost as an invisible and internal doctor and director. S. Peter his visible and external doctor he left in his church. And therefore S. Augustine saith, 
Aug. in joh. 14.  after promising the holly ghost let no man think that he shall so give the holly ghost unto his church in his own place, is though himself also would not be with the same, for he avowtched he would not leave them orphans, but would come unto them.  
4. And although the holy ghost was promised to instruct the Church in all truth, yet not without the Father and the son for their external worcks, are indivisible: for there is but one indivisible substance, and because the Church is a visible body, so it ought to have a visible vicar under Christ the invisible head thereof. And therefore he said unto S. Peter joh. 11. Simon of john, lovest thou me more than these, feed my lambs, which he repeated thrice, first commending unto him his lambs, afterwards his little ones, the third time his sheep, and so expoundeth. S. Ambrose in cap. vlt. Luc.  
5. Now the power and jurisdiction which was promised unto S. Peter Math. 16. that the Church should be builded upon him, that the keys of the kingdom of heaven, should be also given unto him, is accomplished and performed in the 21. of. S. john, feed my sheep, of whom he is actually made the general pastor and vicar.  
6. And although the rest of the Apostles were lights and priests, and had authority also in the 20. of S. john, yet theirs was extraordinary which should end with themselves, and whatsoever authority they had, was by the sacraments by which they remitted sin. S. Peter had authority to bind and lose immediately, and by him the the Apostles as depending upon him as S. Thomas saith in 4. dist. 19 q. 1. art. 3. and so he maketh a distinction of the two powers videl of order, and jurisdiction, the first was equally given to all the Apostles. john. 20. and consequently to all priests, but the second power was principally given to S. Peter, and from him to be derived unto the rest of the Apostles.   

How heretics would fain take away all tradition, alleging for their purpose that of S. Math. 15. In vain you worship me, teaching for doctrine men's precepts. CHAPTER III.  
1. THis is it saith S. Augustine that all heretics do brag of, 
Lib contr. Maximun.  if I should answer all such trifles, I should never make an end saith he, so as he would not answer to this place, for he saith that the traditions of the Apostles ought to be of as great force as the holy scriptures. But to those words of our Saviour, S. Basill doth answer, saying. Nihil aliud ijs recepi verbis intelligi, 
Bas. in Ethicis.  quam quod humanis traditionibus ad mandatum Dei reprobandum, obsequendum non sit, that nothing else is meant by those words, then that we ought not obey such traditions as are repugnant to Gods laws; as many observations of the jews, and also of the pharisees were then, and the like traditions of heretics are now: yet we ought to obey the custom of the church, otherwise we should be counted by the words of Christ, as Ethnics and Publicans. But the traditions delivered to us by the pastors and fathers thereof, which are the foundation of our faith, and which are not repugnant to Gods precepts, nor to his laws, or scriptures, but do rather confirm the same, are not meant by those words: for Gods word doth not consist only of the scripture, 
Upon what occasion heraesie did grow.  but also of tradition, for such as were old heretics did not gainsay the written word, but because they did not believe the tradition of the church, and the definition thereof, they were so counted, and accursed.  
2. That the son is of the same substance with the father, the catholic fathers have defined by gods word: but because the heretics did not find the same written, they would not believe the church, which did grant it was nor written, but delivered by tradition. So as you may see the difference betwixt the heretic, and the catholic. Felix Pontifex, writing to Benignum 130. years before the council of Nyce saith, that it was an Apostolical tradition, that the son was of one substance with the father, and that the holy Ghost is to be adored, as the father and the son, and that he is of the same substance with the father; and when the same heretics did ask where it was written, the church did answer them, that it was delivered, unto them by tradition which two points continued afterwards by the 2. council of Nyce and Constinople. 
Articles of faith by traditions.  Also in the council of Ephesus, that the blessed Virgin Marie should be called the mother of God. In the council of chalcedon, that there are two natures in Christ. In the 3. council of Constantinople, that there are in him two wills, and two operations. In the second council of Nyce against heretics, that the church should use Images. In the general council of florence, that the holy ghost proceedeth from the father, and the son; And when heretics did rely all upon the scripture, the catholic fathers did convince their interpretation of scriptures, by tradition of the successive doctors and fathers in all ages. The tradition also that easter day should be observed upon the sunday next after unto the 14. day of the new Moon (as some do write) S. Peter and S. Paul ordained; so as in all points of doctrine we recur to the tradition of our ancestors: and when you teach that all things are ●on by necessity, & not by the free will of man, we recur unto the successive age, and we find out, that the first author was Simon magnus, next unto him was Martion, next unto Martion, was Manichaeus, next unto him, was Petrus Adelhardus. Next unto him, was john Wicklief. Next after whom followed your great master Martyne Luther: so that we find in all antiquity of times, that this doctrine was detested by the holy doctors, that lived in those ages.  
3. Again when you object unto us your tradition of your imputative justice: where you say that our faith is imputed unto us by the justice of Christ, as if it had been our own justice, as also that every one under pain of damnation is bound to believe, 
Tradition of protestants.  and to be certain that his sins be forgiven him, & that he should not mistrust his proper infirmity therein; also that not any one is justified, but he that believes for certain that he is justified, and that his justification and absolution of his sins, is effected by faith only, without any relation to the Sacraments, and that every one is bound to believe, that he is in the number of those that are predestinated, and that by all infallible certitude he hath the safety of perseverance to be the true servant of God unto the last gasp of his life: this and such like we can not find in the scriptures, nor in the fathers, nor in the doctors of the church, but rather the contrary, and that which the holy catholic church calls penance, 
All things perverted by the protestants.  you call terror of conscience, and that which she calls Sacraments and sacrifice, you call it the Lords supper: we search the fathers, and we can find no such words, and although sometimes they make mention of the supper, yet more often do they call the same a sacrifice. Did not S. Paul wish Timothy to keep his depositum & to avoid the profane novelties of voices and oppositions of false termed knowledge? For the scripture is not subject to lofty skill, or arrogant or presumptuous minds; who I pray hath greater skill or knowledge and understanding of the scriptures than the devils, and yet it availeth them nothing, because their minds are possessed with malice, and their hearts are empty of charity, so as men do not sinne so much by the ignorance of the understanding, as by the malice of the will, 
Aug. de doctrina Christi, an. cap. 35.  and according to S. Augustine the sum & scope of all the scriptures is charity: whosoever saith he that seems to understand the scripture or any parcel thereof, so that his understanding doth not edify that knot I mean the love of God and our neigbors, he hath not as yet understood the scriptures.  
4. Now all your manner of administration, and ministry, is your own tradition and invention, without scripture or warrant of gods word, but the traditions of the Apostles and ancients, and all the precepts of holy church, were commanded to be kept, and they are not prescribed by man only, but are made by the holy ghost; joining with our pastors in the regiment of the faithful, 
Luc. 2.37. Matt. 18.  where Christ saith; he that heareth you, heareth me, and he that despiseth you, despiseth me, they are made by our mother the church, which whosover obeyeth not, we are warned to take him as a heathen. 
2. Cor. 3.  S. Paul willed the people to keep the decrees that were decreed by the Apostles and ancients at jerusalem, he commanded the people to keep the precepts of the Apostles. You are, saith he, written in our hearts, not written with Ink, but with the finger of the holy ghost. S. Paul wrote many things not uttered in any epistle, as some of the Apostles wrote the christian religion in the hearts of their hearers. Wherefore Ireneus saith, 
Iren. l. 3.4  what if the Apostles also had left no scriptures, ought we not to follow the order of the tradition, which was then delivered unto them, to whom they commited the church, to the which many nations of those barbarous people that have believed in Christ, do consent without letter or ink, having salvation written in in their hearts, and keeping diligently the tradition of our elders, and so S. Hier. saith cont. Heres. 9 The creed of our faith and hope which being delivered by tradition from the Apostles, is not written in paper and Ink, but in the tables of the heart: and this is in the church book also, whereby & wherein she keepeth faithfully all truth in the hearts of those to whom the Aposles did preach. And therefore S. Paul saith, 
2. Thes. 2.15.  Brethren stand & hold the tradition which you have learned, whether it be by word or by epistle, not only the things written and set down in the holly scriptures, but all other truths and points of religion uttered by word of mouth, and delivered and given by the Apostles to their scholars. And so S. Basil saith thus. I account it Apostolic tradition to continue firmly even in unwritten traditions: and to prove this he allegeth this place of saint Paul ●n the same book cap. 17. and saith, if we once go about to reject unwritten customs, as things of no importance, we shall ere we beware endamadge the principal parts of our faith, and bring the preaching of the gospel to a naked name, and so example of these necessary traditions, he named the sign of the Cross, praying towards the east, the words spoken at the elevation or showing of the holy Euchariste, with diverse ceremonies used before and after baptism: with three immersions in the fonte: the words of abrenunciation and exorcisms of the party that is to be baptised; and what scripture saith he taught these and such like? None truly, all coming by secret and silent traditions, etc. S. Hierome reckoneth up diverse, such like traditions, 
Hieron. in dialogo. Lucife. c. 4. & epist. come. Luci 28.  willing men to attribuit to the Apostles, such customs as the Church hath received by Christians of diverse Country.  
5. S. August. ad Genn, saith. Let us hold fast those things that are not written, but are delivered unto us, which being generally observed in all places of the world, we must think them to come from the Apostles, or from the general counsels, which ought to be of great authority in the church of God, and whosoever will dispute, hereof aught to be counted of most insolent madness. S. Hier. ad Luc. we must observe the traditions of our Ancestors. S. Paul commanded us to submit ourselves to our pastors and teachers. S. Augustine saith, we learn by tradition that children in their infancy should be baptised de gen. ad litter. 101. 23. Tradition caused him to believe that the baptised of heretics should not be rebaptised, by tradition only he and others condemned Heluidius the heretic for denying the perpetual virginity of our Lady, and without this no Arrian, no Macedonian, no Pelagian, no Caluin will will yielded; We must use tradition saith Epiph. for the scripture hath not all things, and therefore the Apostles delivered certain things by tradition. S. Iren. lib. 3. 14. saith that in all questions we must have recourse to the traditions of the Apostles, teaching us withal that the way to true apostolical tradition and to bring it to the fountain, is by the apostolical succession of Bishops, but especially of the apostolical church of Rome, declaring in the same place that there are many barbarous people simple for learning, but for constancy in the faith most wise, which never had scriptures but learned only by tradition. Tert. lib de corn. reckoneth up a great number of christian observations or customs (as S. Cyprian in mannie places doth) whereof in fine he concludeth of such, and such, If thou require the rule of scriptures, thou shalt find none, tradition shallbe alleged, the author, custom the confirmer, and faith of the observer Orig. he mil. 5. proveth the same, Dyonisius Areopag. referreth the oblation and praying for the death in the liturgy or Mass, to an Apostolical tradition. So doth Tertull. Aug. Chrys. Damasc. allege; Also we might add that the scriptures themselves, even all the books of the Bible, be given us by tradition, else should we not take them as they be indeed, for the infallible word of God, no more than the worcks of S. Ignat. S. Aug. S. Dion. and the like.  
6. The true sense also of the scriptures which Catholics have, and heretics have not, remaineth still in the Church by tradition, the Creed is an Apostolical tradition. Ruff. in expo. simb. ad principium. Hier. Epist. 61. cap. 9 Ambr. ser. 38. Aug. de Simb. ad Cath. lib. 3. cap. 1. Alsoe it is by tradition we hold, that the holy Ghost is God, & therefore Macedonius was condemned in the 2. 
Naz. lib. ●. Theol.  council of Constantinople for an heretic, for that he denied the same, because in the scripture this name is not given unto him, for in the scriptures, many things are said to be such by Metaphors, which are not so indeed, as that God is a sleep, that he is angry, that he is sorry, although no such thing is in God, as also manny things that are such and yet are not mentioned in the scriptures, God to be ingenitus, with many such attributes, as Trinity, parson, consubstantiality hypostasis, unto hypostatica, homoousion, and because the Arrians did not yield unto the same, not finding them in the scriptures they were in the council of Nyce condemned for heretics. And although the very words be not in the scripture, yet they be collected of the sense of the scriptures. And so S. Cyrill, 
Cyrill. l. 1. dialogorum de trinit.  of that place of scripture: Ego sum qui sum, I am the same that is, doth gather, that the son is consubstantial with the father, although the word consubstantial is not found in the scriptures. So the catholic Church in all ages, out of the sense of the scripture, doth gather, that we ought to pray unto Saints, to pray for the dead: that there is a Purgatory, although the very words themselves be not there; And when S. Paul did speak of the holy Eucharist, he brought no scriptures to prove it; I have received of our Lord, saith he, that I delivered unto you, he alleged nothing but tradition, which he had received from our Lord, that a woman ought not teach in the Church, that a womamn aught to be covered, that the man ought to be bareheadded, that the Bishop ought to be husband of one wife, he alleging nothing but the custom, if any man would be captious, or contentious, he did oppose against them the custom of the Church, saying, we have no such custom, nor the Church of God, and whosoever despiseth these things, he doth not despise man but God. And therefore we are referred by the holy scriptures to our ancestors, to ask knowledge of them. Interroga patres tuos, 
Deut. 32. Eccles. 8.  & dicent tibi etc. ask thy Fathers, and they shall declare unto thee, and thy ancestors, 
Eccles. 8.  and they will tell thee. Non te praetereat narratio seniorum, ipsi enim etc. Omit not to hear thine elders, for they have learned of their parents, that of them you may learn understanding: 
Prou. 2●.  Non transgrediaris terminos antiquos quos posuerunt parents. Do not you transgress the old limits which your parents have prescribed? Are not the Rechabites praised for following the tradition and precepts of jonadab? Haec dicit Deus exercituum, 
Hier. 35.18.  pro eo quod obedistis praecepto Ionadab patris vestri etc. Thus saith the Lord of hosts, because that you have obeyed the precept of jonadab your father, and have kept all his commandments, therefore the Lord of hosts the God of Israel saith, there shall not fail one of the stirpe of jonadab, the son of Rechab that shall stand in my presence.  
7. In the doleful and damnable debate and discord that Martyne Luther, calvin and others have raised up, by which they plunged themselves and the world into such an intricat labyrinth of errors and heresies, where shall the poor silly sheep have resolution of their doubts, but of their parents and pastors, which God hath placed in his church to govern and direct his flock, from all errors? shall not the children believe their fathers, and the sheep their pastors? We must not only fly unto the scriptures as S. Vincentius Lyrinensis saith, 
Vincent. 9. ●eres. c. 1.  but unto tradition of the catholic church, notwithstanding saith he in that place, that the scriptures are of themselves sufficient, yet saith he because all men do not conceive the loftiness of the scripture a like, but according to every man's fantastical censure and humorous passion, as so many heads, so many minds; for men as they be divided in sects or factions, so they divide the sense of the scriptures, Novatianus, Photinus, Sabellius, Donatus, Arrius, Eunomius, Macedonius, Apollinaris, Priscilianus, jovianus, and Pellagius, have each of them grounded their proper heresies upon the scripture. Nan videas eos volare per singula quaeque sanctae legis volumina sacrae scripturae. You may see them fly over all the books of the holy law, both in public and private, in their sermons, in their books, in their banquets, in taverns, in the street, nothing did they ever produce which was not shadowed by the scriptures, for they known very well, that their errors could never be pleasing unto the people, without the scriptures, with which as with sweet water they sprinkle the same, even as sour drink is tempered with sweet honey, so as when children drink thereof, having once felt the sweetness, they have no loathsomeness of it though never so bitter; But the more scripture they bring the more we ought to fear them, saith S. Vincentius, and to shun them: Magnopere curandum est in ipsa Ecclesia Catholica, ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. For in the catholic church, we must always beware, that we keep that which is believed, always, every where, and of every body: & haec est verè & propriè Catholica, which is properly and truly catholic. And in the 9 chapter he saith. Quo quisque religiosior est, eò promptius novellis adinuentionibus contrariatur, the more virtuous, that a man is, the more prompt & ready he opposeth himself against new inventions: and so he saith, our master S. Stephen in his epistles to the Bishops of Africa touching rebaptisinge of infants that were baptised by heretics, nihil innovandum est nisi quod traditum est, 
Apud Cypri. li. 2. cap. 7.  the good and religious man would have us children to invent no religion, but what we have received of our fathers, and whose steps he would have us to follow in all things.  
8. This said author expounding, 1. Timoth. depositum custodi; keep in depositum what I have left in your custody, the religion and the observation thereof, that I delivered unto you, shunning profane novelty of voices; he doth not say, shun antiquity, or ancienty, or continuance, but novelty and innovation of things, nam si vitanda est novitas, tenenda est antiquitas etc. For if we ought to avoid novelty, we should embrace antiquity: if novelty be a profane thing, antiquity is a sacred thing, keep the depositum saith he, which is given unto thee and to the whole church, to be kept from thiefs and enemies, lest they should sow cockle or darnel amoungest the clean wheat. The depositum which you have received, not which you have invented. The depositum, which is not coined by thy wit, but delivered by my doctrine. Not any man's private usurpation, but the common, and universal tradition: in which you are not the author, but the keeper: not the institutor, but the follower: not the master, but the disciple. The depositum, saith he, Catholicae fidei talentum, keep the talon of the catholic religion, unspotted, 
Exod. 36.  inviolable, and undefiled by you saith he, the rosary of the spiritual tabernacle: Pretiosas divini dogmatis gemmas exculpe fideliter & comptè, 
Vincentius cap. 27.  ado●●a sapienter, adijce splendorem, gratiam & venustatem, do you garnish, turn faithfully, and adorn with the precious jewel of the divine decree, do you add thereunto, splendour grace and beauty.  
6. All this I have alleged out of Vincentius Lyrinensis word, by word; for his whole book against heresies hath no other object but the tradition of our ancestors, by which he confuteth and convinceth the profane novelty of heretics, and their arrogant insolent ostentation of scriptures, upon which they ground all their heretical cavillation, which as all our forefathers before us, so we after them do find by experience, that the interpretation and meaning thereof as they do produce them, is of greater difficulty, than the controversy itself, the fathers did urge them with a shorter way by asking, 
Hil. 2. ad Const Aug. lib. ● de trinitate cap. 3.  quid prius & posterius? what is first and laste? for that heresy is grounded in novelty, and ever cometh after the Catholic truth first planted. And for that every heresy pretendeth his heresy to be ancient and from the Apostles, the fathers do allege that this truth must not only be elder, but also must have continued from time to time, at the jest with the greatest part of Christians. 
Tertul. li. adversely. prax. c. 20  And therefore Tertulian saith lib. De praescriptione: quod apud multos unum invenitur, non est erratum sed traditum, that wherein most men do agree upon, it is not an erroneous opinion, but a common tradition. For the Church of God is a most lively gospel, for with the Apostles there was the Church of Christ before the gospel was written, sith none of the Evangelists did write until 18. years after Christ's ascension. With Abraham Isaac & jacob was a true Church in the faith of one creator and redeemer to come, when there was no scripture, 
Moses' the first that wrote Euseb. li 9 c. 4 & li. 10 cap 3 praeparationis Euangelicae.  for Moses was the first that commited the word of God to ink and paper, having written the same in the Hebrew tongue, which was the first that invented characters or letters as Eusebius doth witness, &c even by the testimony of profane writers themselves, and have taught the people being rude and ignorant to use them; Moses being dead Cadmas in the days of joshua did firste invent greek characters.  
10. The holy scriptures do testify, as also profane histories, 
Ioseph. 1. ●pionem grammaticam. joshua c. 15 judic. 1.  that learning and philosophy came from the Phoenicians, Assyrians, Chaldeans, and Egypt unto Greece, and the same doth josephus teach. The first university that ever was, was Cariath Sopher in the land of Canaan in Asiria, it was called the city of learning, near unto the city of Hebron, long after the Grecians began to have letters and learning: and Origines saith, none amoungest the Grecians did register or write any thing of the acts or monuments of the Grecians before Homer, and Hesiodus, which were 400. years after Moses, and if there were any thing written of the Assyrians, or of the Phoenicians before Moses, they did perish, the holy scriptures by gods divine providence being reserved safe, and before any scripture there was the Church, for betwixt Moses and our first Father, was more than 2. thousand years, in all which time there was no law written, but the law of nature, the word of God which he signified unto Adam, No, Abraham, or what otherwise he did inspire into the hearts of the patriarchs, by tradition only it came to the posterity, and to Moses himself, so as tradition was before the scripture more than 2000 years; the law of grace, which was by a lively voice delivered by Christ to his Apostles, was not written by him, nor commanded by him to be written, and therefore shall not the Christians believe the same, because he commanded not it should be written? or should the Christians which did believe the Apostles before the same law was written, be reputed fools for believing the same before it was written? For our Saviour did not say: Scribite Euangelium, sed praedicate Euangelium omni creaturae, writ the gospel, but preach the gospel to all creatures, how many thousand be there in the world that cannot write nor read the scriptures, and yet shall they not believe them delivered unto them, by the tradition and preaching of the church? sicut praedicavimus, sic credidistis, 
1. Cor. 15.  saith the Apostle, as we have preached, so you have believed, he did not say as we have written. 
2. Tim 3.  Tu vero, etc. Do you abide in those things, that you have learned, knowing or whom you have learned them, 
Act 15. 1. Cor. 11  so it seemeth good to the holly ghoaste and us, if any man be contentious, we have no such custom. He did not object scripture but custom, and tradition, 
2. Thes. 2 Horm. in diacetis Cap 25. q. 1.  therefore he said, state in side, stand fast to your faith and keep the traditions. Therefore it is inserted in the Cannons of Hormista, prima salus est rectae fidei regulam custodire, & in constitutis patrum nullatenus deviare; it is the beginning of our salvation to observe and keep the rule of right faith, and not to go one step away from the decree and ordinance of our ancestors.   

Certain objections answered against traditions, taken out of the first Chapter of S. Paul to the Galathians. CHAPTER III.  
1. ALthough saith S. Paul, we, 
Galat. 1.  or an Angel from heaven evamgelize beside that which we have evangelized to you, be he anathema or accursed. This very place is cited by S. Athanasius in the defence and confirmation of traditions, saying. If any man will cite out of scriptures any text against the decree or determinations of the church and counsels, let him be accursed, and although he allege all the scripture in the world against, that which already we have received, we must not believe him, for children, as Athanasius saith aught not to judge of the decree of their parents, unless they would have themselves to be bastards.  
2. Yet notwithstanding we must distinguish the words of S. Paul which may be understood two manner of ways as S. Augustine hath understood the same, saying. 
Aug. trac 96 super john.  Aliud est evangelizare preterquam quod accepistis, & aliud est evangelizare plusquam accepistis, evangelizare preterquam accepistis, est transgredi regulam fidei & recedere a via evangeliij semel per Apostolos praedicata, for it is not all one to say to evangelise otherwise then you have received, and to evangelise more than you have received, for to evangelise otherwise than you have received, is to transgress the rule and limits of faith, and to depart from the decree of the Apostles, which is a detestable thing: and therefore to evangelise more than you have received is not S. Paul's meaning, otherwise he should be repugnante to himself, who desired to come to Thessalonica that he might supply what was defective and lacking of other men's faith; For when the Apostles uttered these words from Ephesus to Galatia, the gospels of the 4. Evangelists were not written, and specially the gospel of S. john. For it is not all a like the gospel, and the writing of the gospel, the first that was written was the gospel of S. Mathewe, and S. Luke did supply what was wanting of the same, and S. john in his gospel did add in many things which was not written in the other 3. Evangelists. And so S. Paul himself in his Epistles did express many things, which were not so plain in any of the ●. Evangelists.  
3. Lastlie according to the declaration of al● the doctors of the church, especially Ireneus, Tertulian, Cyprian, Hierom, Augustine, and others, many things were delivered unto us by the tradition of the Apostles, which are not expressly and maninifestly in the scriptures. 
Basil. in homil. Sabel. & Arc.  And therefore S. Basil saith: Te paratum reddat traditio, Dominus ita docuit, Apostoli praedicaverunt, patres custodierunt, confirmaverunt martyrs etc. Let tradition please thee, we are so taught by our Lord, the Apostles have so preached unto us, the fathers have so kept the same, and the same was confirmed by the Martyrs. And in another place he further saith. 
Basil. ep. ad Antiochenum. Ecclesiae.  Fidem nos neque ab alijs scriptam nobis recentiorem susceptimus, neque ipsi mentis nostrae germina tradere audeamus, we neither receive a later faith written for us by others, neither do we presume to deliver every fantasy that springs out of our own brain, least matters of religion should be thought to be men's fictions or inventions.   

Whether we prohibit the scriptures to be translated into the vulgar tongue. CHAPTER IU.  
1. truly the Catholic Church doth not altogether forbid vulgar translations of holly Scriptures, although she would not have every body at his pleasure to read the same or to make glosses thereon. The council of Trentt in the table of prohibited books, and 4. rule, permitted the use of the vulgar translations to them, whom the Bishop or inquisitor, with the licence of the pasture, shall think to be such as will read them to their edification, and not to their damage. Malmsburie affirmeth out of S. Bede, that there was sometimes permitted vulgar translations in England. The French also had their French Bibles a long time: and so the English catholics by permission from Rome, had the new testament in English.  
2. After the returning of the children of Israel from Babylon, the divine office & the holly scriptures were read unto the people in the Hebrew tongue, not withstanding the Siriac or the Chaldean language was their vulgar tongue, for the Hebrew was not all that time vulgar, otherwise the people should not have had need, 
2. Esd 8.13.  of an interpreter when the law was read of Esdras; as also when Moses, and josias did propose the same unto the people. Again the Apostles did write their gospel in no other languadge but in Hebrew, Greek, and Latin; for Peter and james did write unto the jews dispersed throughout the whole world in the greek tongue, as S. john did write unto the Persians.  
3. In Africa as long as the Christian religion was there, the latin tongue was in use as S. Aug. and S. Cyprian do witness, 
Aug. de doctrina Christiana  who also say that the psalms were sung in that languadge, and in the Mass. Sursum corda, habemus ad Dominum, gratias agamus Domino Deo nostro etc. 

Isid lib. 2. de divinis officijs cap. 2.  
Conc. Toll. 4. Bed. lib. 1. hist. suaegent.  
Wal to. 3. de sacramentalibus.  
Rab 2. de instit. Cler. Rup de divinis officiis.   That the latin tongue was used in Spain in their churches it is wittnessed by S. Isidorus above 900. years a go, it was also decreed in the council of Tollet that order should be observed in singinge the spalmes. In englande above, 1000 years the service was in latin as Beda, and Thomas Waldensis do witness. In France also the same tongue was in use in their churches, as Alcumus de divinis officijs, doth witness, and Amallaricus Trevirensis de officijs ecclesiasticis, who saith that in all the west, the office of the church was in latin. In Germany the same also was observed, as Rabanus doth witness and Rupertus.  
4. The Apostles as justinus Martyr doth observe, did celebrate and sing the psalms to the gentiles converted to the faith in the greek tongue, notwitstandinge there were diverse tongues, as of the Parthians, Medes, Elamitans and such like, neither yet in the vulgar greek, but in the Attic which was the more common and more learned, so that the languadge which the greek priests do use at Mass & sacrifice, is not the same, that the vulgar sort did use. Gregory the 7. denied the king of Bohemia licence to translate the holy. Bible into the vulgar tongue, so denied Innocentius the 3. long requested thereunto by the Bishop of Mentes, for these good fathers would not have such profound mysteries of the scripture, to be in contempt and subject to the cross sense of the vulgar sort, for some simple religious persons reading the holy scriptures, did read of gods eyes, arms and feet, and such like, which indeed ought to be understood not litteraly, 
Cassiod. colla 10. c. 2. 3. 4. 5.  but metaphorically, and thereupon thought God to be a corpulent body or palpable subject.  
5. David George the Hollander, by reading the scripture also in the hollandish languadge, found that the true Church should never fail, and because he found by experience that no other church continued so long, as the Church of Rome, he denied Christ to be the true Messiah: so that being subverted and carried away by the sectaries of these days, he thought the Church of Rome not to be the true church, unto which rather then he would yield any belief, he denied Christ to be God, and so denied the church of Rome to be true the church. And a certain woman in England having heard the 25. Chapter of Ecclesiasticus read by the minister against women, said it was the word of the devil, and not the word of God. 
Bell. to. 1. l. 2. c. 15.   
6. Who can give greater evidence of the inconvenience of reading the scriptures more than the heretics of this time, every one grounding their heresies and absurdities upon scriptures, falsely applied, and ill understood, wherefore reason itself without other authority, should persuade the church to have the scriptures and her service in a certain languadg, otherwise there could be no unity or communication of churches, for none either learned, or unlearned should frequent any churches, or hear service, but in his own Country, where he should hear his own vulgar languadge; neither could there be general counsels, for all the fathers that comes thither have not every one of them the gift of tongues, and therefore this is the cause that the Apostles for the most part did write all in greek, for that at that time it was the commonest languadge of all, as Cicero saith, Oratione pro Archia poeta, the greek tongue is read almost amoungest all nations, but the latin, is restayned within her small bonds and limits, but when the Roman Empire began to flourish, the latin also flourished, especially amoungest the learned, as in Italy, France, Spain, Africa and in other nations, and therefore in respect that it is now the common language, the scriptures and service of the Church ought to be in the same.  
7. If any reason should move the church to have the scriptures in the vulgar tongues, it is for that the simple people should understand them, but they cannot understand the psalms nor the prophetts, nor many other books of the scripture, neither by reading them take much fruit thereby, but rather great harm, for if they should read in the prophett Osee, Go and make unto yourselves children of fornications, the adultery of David, the incest of Thamar, the lies of judith, and how that joseph made his brethren drunk, and how that Sara, Lia, and Rachel gave their handmaidens as concubines to other men, they would either despise the patriarchs, or imitate them in those things, and when they should see so many contradictories according to the literal sense which the rude cannot resolve, they would be in a confusion, or bring the scriptures to manifest contempt.  
8. Also in respect that kingdoms and nations are subject to conquests, and invasion of strange nations, which always for the most part bring with them their languadge, utterly defacing the languadge of the country conquered; so also in these countries, there must be alterations of translations of scriptures, which cannot be done without great danger of the corruption thereof, either in respect of the ignorance, or malice of the translators, especially if they be heretics, which never translated the scriptures truly being carried away by their passsionat affection of their heresy; And therefore S. Hierom found great fault, 
Higher epist. ad Paulinum.  that the scripture should be so common and in contempt, for saith he talkative old women and doting old men, the cavelinge Sophiste, all men do presume to speak of scripture, they rend the scriptures in pieces, they teach it before they learn it. When S. Basil heard the chief cook of the Emperor, in his presence to speak of scriptures, he reprehended him, saying: Tuum est de pulmentis cogitare, non dogmata divina decoquere, it is thy office to think upon thy cooquerie, & not to play the Cook in divine mysteries. I am sure if these fathers were living in this wicked age, to see the Cobbler the Tailor, the Tapster speak and dispute of scriptures, and also to preach in the pulpit, they would sharply reprehend them.   

Whether we forbidden the ignorant to pray in a languadge which they understand. CHAPTER V.  

1. Cor 14.  1. THe heretics object unto us, the words of S. Paul saying, he that speaketh with the tongue let him pray that he may interpret, for if I pray with the tongue, my spirit prayeth but my understanding is without fruit. I answer that although it be not fruitful for his understanding yet it is fruitful for his devotion, for here is no mention made of any other tongues, but of such as men did speak in the primitive church by miracle, as of spiritual collations and exhortations which the christians were wont to make to praise God, and not of those languadges which were then common to all the world, as Hebrew, greek and latin, in which the scriptures both old and new were written. For it is a palpable and gross deceit and cogginge of the heretics, to say that the virtue, and efficacy or the Sacraments and sacrifice, oblations, prayers, and religion dependeth upon the people's understanding, hearing or knowledge, the principal operation and force thereof, and of the whole mystery of the Church, consisting especially in the very virtue of the work, and the public office of the priests, who are appointed by Christ to dispose the mysteries to our salvation. The infant, innocent, idiott, and unlearned, taking no less fruit by baptism, and all other divine offices then the learnedest clearcke, yea more, if they be more humble, charitable, devout, and obedient, and perhaps we see more often the simple to be more devout, and the learned more reckless and more cold, for devotion doth not consist in the understanding, unless the will be well affected.  
2. S. Augustine said of the common people, non intellgendi uluacitas, sed credendi simplicitas tutissimum facit. It is not quickness of understanding, but simplicity of belief that shall save us; And in another place he saith. Si propter solos eos Christus mortuus est sui certa intelligentia possunt quae ad fidem pertinent discernere, penè frustra in Ecclesia laboranus. If Christ had died only for such as can understand well the mysteries of our faith, in vain well should labour in gods church, for God doth rather respect your simple belief, than your deep understanding, the affection of the will concerning your faith, than the haughty knowledge of your lofty mind. Charitas aedificat, scientia inflat, as the Apostle saith: charity doth fruictifie to edification, when science serveth for the most part to ostentation, so as our Saviour did speak unto the common people in parables, whose simplicity and godly affection did proffitt more thereby, than the wordlie wisdom and proud knowledge of the arrogant and swelling Scribes and Pharisees.  
3. Do you think that the children of the Hebrews did understand when they cried in the Temple. Osanna filio David? Or that our Saviour was displeased thereby for that they understood it not, but the priests and scribes were much confounded thereby, saying. Audis quid isti dicunt, truly our Saviour was not discontented at the praises of those littles once, for then the prophecy was fulfilled, ex ore infantium & lactentium &c. thou makest an instrument of the tender infant and sucking babe to magnify, and praise thy name, to the confusion and overthrow of thine enemies, seeing the end of all the scriptures, and of the law of God and man, and of the science and knowledge thereof, is true and perfect charity, inflaming and inkendlinge our hearts with the fiery love, both of God and our neighbours, flowing and flourishing abondantlie with all fruitful exercises and works of mercy, piety and religion, as the Apostle saith: plenitudo legis est dilectio: the fullness of the law is charity.  
4. The experience of the catholic flock in agreeing and submitting themselves to the service of the church in the universal and common languadge thereof, and of their great increase and charity, piety devotion & religion▪ thereby, as their shining resplendent virtues of their godly conversation and their external works of mercy, may witness and confirm the same, and the example of the contrary practice in few year's paste of these new euangelistes or pretended reformers, as in disagreeing from the common use and custom of the whole church and revolting from the obedience thereof avoucheth no less, as also the small or no fruit at all that their vulgar and confused translations have brought both unto themselves and to their miserable and scabbed flock, which like giddy heads and itching brains, were not contented nor settled therein, but conceived great loathsomeness thereof, like the children of Israel who having so earnestly sought unto themselves a king, yet when he did reign over them, nothing was more toilsome unto them; 
Puritants cares not for prayers.  so as nothing is more troublesome unto your carnal appetites than any set prayers or service in your vulgar translations, which the puritantes do protest to be collected out of the Pope's portuis & Mass, 
Admonitio parleamenti.  and consequently very distasteful unto them. Admonition parl. pag. 45. and for this cause by the protestants of englande, are censured as schismatics. Was ever their sting more venomous, or their books more exasperating or more vehement against the service of the church in the latin tongue, than it i● this day against the book of common prayer, set forth in the english tongue, and set service in your own churches? I have read the slanderous and biting book of Thomas Cartwrithe oppugninge the same, against doctor White-guifte Bishop of Canterbury for defending it: there-you may see with what invective styles, redoubling withal opprobrious terms, they do entertain one another, and what a general revolt we see now a days from this vulgar translation of set prayers, & order set down in that book, and commanded to be put in continual practice, into Caluinisme and Puritanisme (yea and at last unto plain atheism) who will have no set prayers or common service at all, saving some lascivious and wanton psalms of Geneva, rather for fashion sake, or some carnal delight, then for any spiritual devotion. I have seen a pamphlett in print which was exhibited to the parliament, that it was not lawful for christians to say our pater noster, or the creed, yea not in our vulgar tongue.  
8. God doth know and we ought not to be ignorant, that your vulgar and false translation of scriptures or set prayers, is not for edification, but rather for cavillation though you inculcate the same so often, yourselves not resting therein but sliding from it again. In the kingdom of Ireland you command the english Bible, and the english common prayer book, to be observed in all the churches of that poor kingdom compelling the prisoners to buy those books which themselves could not understand, yea not one person amoungest 40. when that command was given forth, could speak or understand the english tongue. And now in the kings reign you cause those books to be set forth in the Irish tongue, compelling every parish church to pay 10. shil for an Irish Bible, when one amoungest a 100 cannott read them, or understand them, and therefore an Irish protestant Bishop, did laugh at this strange kind of alteration, and said to some of his friends: in Queen Elizabeth her time we had english Bibles and Irish ministers, but now said he, we have ministers come out of england unto us, and Irish Bibles with them.  
6. Are not for the most part all the benefices and church livings of that kingdom bestowed upon English & Scotish ministers, not one of them having three words of the Irish tongue, and although in the English pale, and in port towns, the inhabitants, especially the best sort, can speak English, yet few of the common sort, except it be betwixt Dublin and Drodach and in 3. baronies in the country of Wexforde can speak any word of English, and truly I think that the Irish Bibles have as many faults & errors in them, as the translation Martin Luther made of the Bible, in which Hieronimus Enser found more than 1000 errors, which he set down in the translation that he made 1522. And not only catholics have charged him with those errors, but also Zuinglius who made another kind of translation disagreeing from that of Luther. The same is also witnessed by your variable translations of your English Bible, the first not agreeing with the last, nor With the seconde. In the conference had at Hampton court, the English Bible was censured to be ill translated, and containing very partial, untrue, and seditious notes, and too much savoringe of dangerous and traitorous conceits, and so order was taken to make a new translation. How can the true sense and meaning of the oracles of God be embraced, if they be tossed and corrupted with every vulgar tongue, which ought to be a sufficient cause that it should be preserved, in those languages in which it was first set forth by the Apostles and fathers of the primitive church.  

Cor. 14  7. S. Paul did forbid a woman to speak in the church: but now every woman amoungest the protestants, is a mistress of scripture, are all men Apostles, all Evangelists, all doctors saith the Apostle but now? this vulgar translation, or rather corruption or profanation, all Shoemakers, Cobblers, Tailors, Tavernors, yea and lascivious wanton women, yea the most ignorant of all are Apostles, prophetts, evangelists and doctors, so as they take away all order and form of discipline from gods church, and in the place of Jerusalem which ought to be a city well ordered withal unformitie both of doctrine and discipline, there is a Babylon builded, where there is nothing but a savage and barbarous confusion. So as we may perceive, that this inordinate desire of knowing the hidden and secret mysteries of God, which he would not have to be abused, by these contemptuous spirittes, brought such fruit unto the world, as that disordered greediness of our first parents touching the knowledge of good, and evil, therefore we are warned not to know to much but rather to fear, lest we should abuse our knowledge, and therefore the holly ghost doth advice us, 
Eccle c. 3.  not to be curious in searching things above our capacity, and beyond our reach.  
8. The beginning and end of Ezechiel as S. Hierom wittnesseth, was read by no man before he was 30. years of age, 
Hier. in proemi● Ezech.  Baptism was vealed in the read sea, the Eucharist in the paschal lamb, in manna, and in Melchisedeks, bread and wine, the trinity was not known to any, but to the prophetts and the high priests. S. Paul calleth the incarnation, misterium absconditum à saeculis. A mystery hidden from ages, for the word misterium is not to be made known or diuulged to every one, 
Dion lib Eccles. Hier. c 1. Orig. hom. 5. in cant. Hier. ep. 81. ad Pamachum.  as Dyonisius and Origenes do counsel. Did not the Apostles forbid to write the creed, that no man might learn it but by word of mouth of the Christians? S. Ambrose also saith lib. de ijs qui initiantur cap. 9 lib. 6. de Sacra. c. 4. that ineffable mysteries must be kept silent. And therefore in the latin translation of the scripture, we retain many Hebrew words, and not without great cause are they reserved in the very hebrew itself, which cannot be so well translated into the latin, much less to any other languadge as, Alleluia, Osanna, Amen, Emanuel, Rabbi, Abba, as also greek words, Kyrie eleison, Psalmum, Christum, Baptismum, Episcopum, Diaconum, Eucharistiam, Euangelium, which are greek voices, and when the Pope doth celebrate the Gospel and the Epistle are read in greek before the latin in the church of Constantinople those were read first by the grecians in latin and afterwards in greek, and so the latin was interpreted, by the greek, and this as Remigius declareth, was done to show the unity of faith in those two churches, and that greek in which the priests in Grecia do celebrate or say Mass, is not the same which the vulgate people do use, but far different from it, which only the learned sort of people do understand: even as the latin tongue is not the vulgar tongue of the latins, but the Italian tongue, for the latin is only known to the learned. For as S. Basil saith, 
Basil. lib. de Spiritu sancto. Num. 5.  it is not a mystery if it be common to the vulgar sort, for in the old law all the vessels of the tabernacle were covered lest they should be subject to the view of the people: by which Origines did signify, that the mystery of the sacrifice, aught to be hidden from the common people and unworthy persons: 
Lib Ecclesiae Hierarch.  and so Dionys. saith when our holly princes did institute publicly the holly sacrifice, they have nevertheless delivered the same in secret manner.  
9 Were not the Bethsamites punished for beholding the ark curiously? was not Oza also punished by death for touching it? Was not Balthazer plagued for profaning the holly vessels, and for drinking out of them? were not the sheapeeds cast down with a thunder bolt in the fields for singing the holly words of consecration, as Innocentius the 3. doth report, & therefore he commanded that those words should be very secretly used in the church? Therefore S. Basill saith, 
Bas ibid.  that many things are delivered unto the church, which are not written, lest the custom of such things should breed contempt, and so speaking of Moses he said, that he would not suffer every thing that was sacred to be common to all, for he known according to his wisdom, that the things common to every body, are not in that request as things that are secret, therefore of these mystical things the Apostle S. Paul commanded Timothy, 
2. Timot.  that he should commend them to men of faith and sanctity, which are fit for the same. 
Tert. lib 1 Theologia.  So Tertulian saith, non nimium est de Deo loqui neque omnibus, neque omnia sunt propalanda, it becomes not all men to dispute or reason of God, and divine things, for all things are not to be made public to all men, neither in all places. Ignorare pleraque inquit ille nequum quod non debeas, noris quia quod deberis nosti: for it better saith he to be ignorant in those things which you ought not to know, because it is sufficient to know what you are bound to know. So Hilarius says. Habet non tam veniam quam praemium ignorare quod credas, quia maximum fidei stipendium est sperare quae nescias, you shall not only have pardon, but a reward to be ignorant of that you believe, for it is a great merit of faith, to hope that which you know nor. So Clemens Alexandrinus saith: not such as are wise according to the word, but such as are wise before God have the possession of their faith, which is learned without learning, the written book of it is true charity, which is the divine decree pertaining to the simple and humble of heart. Yea, seventy the two interpreters which were chosen of the best that could be sound, aswell for their learning and virtue, as also for knowledge in the scripture, chosen by Eleazar the high priest, at the request of Ptolomeus Philadelfus king of Egypt, & inspired by the holy ghost to translate the scriptures, yet in the mystery of the blessed Trinity and the coming of the Messiah, for that they were mysteries most profound, they placed but a little mark without any other exposition, for that they durst not interprett them.   

Whether a man ought not to pray, either by himself, or by another, but in a languadge he understandeth. CHAPTER VI.  
1. ORigines doth answer to this point, saying. Non parum ex hoc ipso● utilitatis animae conferri etc. he teacheth although the words of the scriptures be obscure which we hear, yet they penetrating and piercing our hearts and minds, do receive great consolation thereby: if we may believe that amoungest the gentiles some verses which they pronounce at their charming and inchauntinge, be of that force and efficacy when they be whispered into men's ears, which those people themselves that do repeat or say them, are ignorant of them, and at the only voice or sound of them, the serpents are either lulled a sleep, or driven out of their holes and caves; how much more ought we to believe that the words of the holy scriptures, and the prayers of the catholic church should be of greater force and virtue, though they be pronounced in any languadge, than any charming whatsoever? And as our Saviour saith of the children of the church, that their Angels do assist them before gods throne, they do offer our prayers, and whatsoever appellation or invocation we make, they exibitte and prefer it before his divine majesty. And although we do not understand Kyrie eleison etc. yet the Angels understand it, and not only many virtues are about us, but they also do lodge, and dwell in us, as the prophett said, Benedic anima mea Dominum etc. Let my soul praise God, and also all my interior parts praise him, vid. all that is within me, which are the angelical virtues unto whom the care of our souls and bodies are committed: who are the more delighted, if we pray or utter any verse of the scriptures, if we speak with our tongue though the sense be without fruit, yet the spirit doth pray, 
1. Cor. 14.  and so S. Paul saith it to be a kind of mystery, that sometimes the spirit which is within us doth pray, & yet the sense hath no fruit, and so he said that the spirits doth pray, which are the blessed Angels resident in us, and are made joyful and refreshed by our prayers, though we do not ourselves understand them: and not only the Angels, but God the Father, God the son, and God the holy ghost, according to S. john, ad eum veniemus & apud eum mansionem faciemus: we will come unto him, and dwell with him: thus fare Origines, and much more touching this subject which were to long to repeat.  
2. If a man ought not to pray or not to hear any thing in the Church which he doth not understand, you will take away from her the use of the psalms, which none though never so learned can attain to the full understanding of them in any known tongue whatsoever, yea our Lord's prayer which we call the Pater noster, though it be translated in to every language, how many shall you find that cannot understand the same? For amoungest the common sort, one of an hundred cannot comprehend the literal meaning of it, much less the true sense of these words; Give us this day our daily bread etc. which few amoungest your chiefest ministers, can expound; as also these other words. Et ne inducas in tentationem, and lead us not into tentation. Wherein not three amoungest you all, will agree in one and the self same exposition. So as if you will never have any prayers in the Church, but what you understand, you shall have but few or none at all.  
3. Our devotion therefore doth not consist in the understanding, but in the will, if the will be furnished with charity, it skilleth not whether the understanding be replenished with great science, or much knowledge. It is charity, saith S. Paul that doth edify; but an heretic can never edify though he have never so much knowledge, being the author of separation, division and schism, sith there is no greater token of charity, than unanimity. Quiae multitudo etc. Because the multitude of such as believe, aught to be one heart and one soul, and so one languadge common to them all, especially in the service of the church and administration of the sacraments: for confusion of tongues, have hindered the work of the Tower of Babylon, and before that confusion, there was but one languadge, and so before your heresy and diversity of religion, the church of God was, terraunius labij sermonem eorundem: of one lip, of one speech: and as there was but one God adored of all, so there was but one faith embraced and professed by all, one administration of the sacraments, and one order of ceremonies amoungest all; There was unity of belief, without division of sects; simplicity, without duplicity; piety of religion, without impiety of heresy; one pastor, and one flock the execrable and dreadful blasphemies and heresies of this wicked age were not heard of all were called christians, and not Evangelists, nor Apostles, nor Lutherans, nor Caluinistes, nor Hugonotts, nor Geues, nor Adamitts, nor Anabaptistes, nor Papists: children were obedient to their Parents, the sheep did acknowledge their Pastors; the lascivious and prattling woman, was not a Mistress of the scriptures; the pope was not called antechriste: his authority was not called in question; The church was feared and obeyed of her subjects, against which there was no rebellion, or insurrection of carnal, filthy, incestuous and abominable Apostates; men were of honest & simple disposition, without contention or debate, touching their religion, every one referring himself to the catholic church, whose faith and merits was communicated and diffused to all her blessed members. They had no new gospel, but that which was dictated by the holy ghoaste, and delivered by the Apostles to the Church, and which the Church proposed to the faithful to believe. And now since they had diversity of tongues, they have also had diversity of faith, and diversity of heresies.  
4. But to answer more fully this objection, the catholic church doth not forbid any one to pray in any tongue he thinks good privately to himself, although in the public and common service thereof, she would have the common languadge to be practised & observed, to prevent confusion of tongues, and corruption both of words and sense. And as in the Church of God there is one sacrifice, one order of ceremonies and administration of the sacraments, so we have but one languadge common to all church men. For if you go to Spain or America, or to any other country, you shall have the common languadge by which you may understand them, and they you. Otherwise if in one church there were forty different languages, you must have forty portuses and forty Masse-bookes, and so in the like case we must have infinitt books and portuses and infinite Masse-bookes which cannot be without great inconvenience, and I pray you which way can an Irish man say Mass or matins, who hath no print in his Country to print those books in Irish? I am sure the protestant printer at Dublin would not print Masse-bookes in the Irish tongue, or if the Irish or English had gone to Spain or other Countries, he could never say or hear Mass and exercise the rites of his religion, if it could not be done but in his own languadge. Therefore blessed is that order that taketh away this disordered confusion and inconvenience of these  heretics.  
5. As for private prayers, you should not charge her, for her blessed doctors in all ages have replenished the world with infinite books of prayers, of devotion and piety in all languages, which have wrought such marvellous effects and strange conversions of notorious sinners, such contempt of wordlie honour, such despising of all wordlie vanity, such heroical resolutions in men's hearts, such collections for releevinge the poor and the distressed, and such an ardent love to our Saviour, Creator, and Redeemer, as the like was never brought to pass, nor never shallbe by any of Luther or Caluines' followers. Who can be ignorant of the most godly prayers of S. Augustine and all the fathers of the church? S. Gregory, S. Bernard, S. Fulgentius, S. Thomas S. Bona●enture S. Anselme, and in our own age ●hose of Dionis. Carthusianus, Laurentius, ●urius, Stella and Loartes, translated into all vulgar tongues, with infinite others which were to long to rehearse? But I cannot pass with silence that most famous, renowned, reverend and religious father Lewis de Granada, whose godly works of devotion and prayers, are translated into several tongues. I never heard of any book of devotion or religion, set forth by any of these sectaries, any way comparable unto his, whose works and books serve only to overthrow devotion, piety, prayer, and religion, I have seen many godly books violated and defiled by them: It is strange then that you will pick out a certain languadge for prayers and yet banish away all kind of prayers, saving the wanton Psalms of Geneva, corrupted by your false translation, wherein you pray to keep us from Pope, turk, and Papistry, yea I myself have seen a supplication exhibited to the last Queen, and to the parliament house wherein it was averred, that it was not lawful for christians to say our Lord's prayer. To conclude therefore, devout prayers do proceed from the ardent love of God, which is diffused into our souls by the holy ghoaste which is given unto us, and inwardly doth dwell and lodge in us, 
Rom. 8.  by which we say and cry out Abba pater: our father, and by which we prostrate ourselves with our sighing hearts and doleful groans before the throne of the almighty God, and by which we enjoy his familiar and blessed presence.    


Whether the Church universal can be charged with errors, contrary to the first institution of the blessed Sacrament of the Eucharist. CHAPTER I.  
1. THe church of Christ did never alter the matter and form of any of her sacraments, much less of this, being the greatest of the rest, in which Christ hath showed his wonderful great love unto the church his only spouse, in feeding and sanctifiinge the souls of her children with his own precious body and blood, that being fed by Christ, she may be purified and cleansed by him in that fearful and dreadful Host, which doth exceed the capacity of any earthly understanding. Of this wonderful love of Christ it was said by Isaias, Quid est &. what is it that I ought to do unto my vineyard, and have not done it? meaning thereby, that in th●●●●●ament he manifested the bowels of his charity, 
Isa 5. Chrys. homil 61. ad populum Antiochenun.  and love towards his church, which love is magnified by S. john Chrisostome, saying. Name parents quidem alijs saepè filios tradent alendos etc. For parents do often deliver their children to others to be nourished, but I do not so, for I nourish you with the flesh of my own body, and I put myself before you, giving you the same flesh and blood by which I was made your brother. And as you take away Christ altogether from the sacrament, denying it contrary to Christ's plain, certain and manifest truth to be his body and blood, so you diminish and extenuate gods love towards us, and our affection, love, reverence, and devotion towards him, and take away both the substance, matter, form, order, ceremonies, valour, estimation, respect and reverence from so great, so dreadful, and so incomprehensible a Sacrament.  
2. But the church of Christ doth not take away any valour, or form from this Sacrament, and she being instructed by the wisdom of gods spirit, and by the instruction of Christ and his Apostles, according to time and place, for gods just honour and greater reverence of the Sacrament, and the christians most profit and fruit, 
Epist. 118. ad ●anuarium.  thereby disposeth not of the form or substance of the 〈◊〉 and observation in receiving the same which himself (said S. Augustine) did not command, that he might commit that to the Apostles, by whom he was to dispose the affairs of his church, though both he and the Apostles at Emaus, and the fathers in the primative church received under one kind, in giving the blood only to little children, 
Luc. 24.25. Act. 2.20.7. Lib. de lap n. 10. Tertul li. ad uxo. nu. 4. Euse. hist. eccles lib. 6. cap 36. Basil ep. ad Cass.  and in reserving most commonly the body only, as Tertulian doth report, in houselinge the sick therewith as Eusebius doth affirm. This is known by the holy Ermittes that received and reserved the body, and not the blood in the wilderness, as S. Basil doth witness. You ought therefore to consider, that there is no living flesh without the blood, and whosoever receiveth the body, receives the blood also. Yea Luther himself was of this faith, after his revolt from the Church; and for that the Christian people be now increased, and many receives often, and at once, so much wine cannot be consecrated without eminent danger of shedding: as also when in many countries under the North-pole they have not wine at all, it cannot be without great charges to give every man wine, as much as should serve for consecration: and besides it would be offensive to the poor, if they themselves should be excluded from the chalice more than the rich. And therefore the Church in regard of Christian charity, to take away all murmur and occasion of offence, hath ordained that all should abstain from the chalice, when aswell Christ is received under one kind, as under both kinds, neither in the mean time is Christ's institution violated; The priests therefore to whom it was commanded to do that which Christ hath done in his last supper, they do both consecrate and offer, receive and take, Noah otherwise than Christ himself hath done, who did consecrate and offer, receive and take, and hath given unto them also to be taken under both kinds, and this when the priest saith Mass, & no otherwise, because he must expressly, represent the passion of Christ, and the separation of his blood from his body in the same, and so unto the priests is said, do this in remembrance of me.  
3. And although he said. Bibite ex hoe omnes. Drink you all of this, yet it is manifest that in the house of Simon the Leper, there were many others where he consecrated this blessed host, & yet only the twelve Apostles sat down, whom he instituted new priests, for to consecrate this new Sacrament. And although the Sacrament of Christ pertains to all, yet unto the priests only pertains the chalice. But the lay people and the Clergy also, when they do not execute their function or say Mass themselves, are to receive under one kind, being thereby no less partakers of Christ his whole person and grace, then if they received under both. For our Saviour received and consecrated two distinct matters of this sacrament, vid. bread and wine, and hath used two distinct forms therein, therefore every one of those kinds having a distinct matter, & a distinct form, is a distinct Sacramten, especially they being consecrated in two distinct times, vid. at supper and after supper, therefore the consecration of the body and distribution which for some time went before the Chalice was a perfect work of God, for the works of God are perfect and not defectuous: for after the consecration and distribution of each of these kindas, he said. Do this in remembrance of me. In which he declared an eevident distinction of both these divine actions, for these words were not uttered after both the kinds, but a part after each of them, therefore these two acts are a part and separated when each of them have their proper determination. For as the Civil Lawyers say. In cunctis actibus & dispositionibus, eos articulos, quorum quilibet habet suam propriam determinationem & clausulam conclu●entem, pro separatis esse habendos. In all acts of pleadings, of which every article hath a distinct & proper limitation by distinct clauses, we must consider of them, not in general, but a part by themselves.  
4. For Christ would by his distinct institution and distribution, give power to his church to dispense or give, either the one kind, or the other, according to her wisdom and discretion: whereupon. 
Bern. ser. in caena Domini.  S. Bernard saith when our Saviour arose from the table, he washed all the disciples feet, afterwards returning to the table, he ordained the sacrifice of his body and blood, the bread a part, and afterwards delivering the blood a part. The same is also proved by Pope julius the first, 
jul. epist. ad Episc. Egypt. con. Brac. a. 3. 1. Cor. 10.  whose words were afterwards related in the council of Brach: with sundry other proofs which I could produce unto this purpose.  
5. But you will urge against the church, the institution of Christ who did institute this Sacrament under both kinds. I answer that Christ's example doth not bind us, but in those things wherein he intended to bind us, for in many things which he did in that sacrament, he did not bind us, as it is manifest, otherwise we should always celebrate in the top of a house as he did, and after supper, and upon thursday, and amoungest noe more nor less than twelve, and they twelve Apostles, and also a judas amoungest them, and no woman should communicate, for no woman was there, we ought also to take the body, before the bread by benediction should be consecrated, as our Saviour did at that supper, unto which the church is not bound. And as in these things we are not bound to imitate Christ, so that the laity should receive under both kinds, they are not bound to follow the example of Christ, for as the lawyers say, we must not judge by examples but by laws; As for the priests representing the person of Christ, unto whom the precept is given, Do this etc. they receive Christ under both kinds, and yet the Greeks do not use the Chalice in lent, and the latins upon good friday do receive Christ under one kind.  
6. I answer further that many things are instituted by Christ, which do not bind us to accomplish them, as matrimony, holy orders, vows and votaries, to say mass, virginity, and evangelical counsels are instituted by Christ, and yet we are not obliged thereunto, for it is in every man's own election to marry, to receive holy orders, to vow, to be a virgin: it was also instituted of God that wine should be used for drink, and yet we are not commanded to drink it: it was also appointed by God, that the first fruits of wine should be offered unto the priests for their drink, yet they were not commanded to drink it. Truly you should follow Christ and imitate him, had you been obedient to his church according to the example of himself, who did submit himself to his mother, the synagogue, and her precepts. For we must understand, that such things as our Lord hath ordained by himself, cannot be altered in his Church, nor be dispensed withal, as the moral precepts, and the articles of our faith, which are immutable, and such as pertain to the substance of the sacraments: but such as are positive precepts, as the rites of the sacraments not essentially pertaining to the same which Christ himself hath not instituted, by occasion of time and place and other circumstances, the church being directed by the spirit of God, may alter them, because herself hath instituted them: as this observation of communicating either under one or both kinds, and therefore it may be changed by the church.  
7. The holy doctors have divided the church into three states of times, as Nicolaus de Lussa Cardinal, 
Salmeron tractatis 34.  related by Alfonso Salmeron hath observed. The first state of the church was fervent: for the Christians in that golden world, were inflamed with an ardent love and fervent charity to shed their blood for Christ, and in this state, Christ was delivered unto those faithful christians under both kinds, that drinking the blood of our Lord, they should most cheerfully shed their blood for him, as S. Cyprian teacheth in his Epistle to Cornelius, 
S. Cypri. epist. ad Cornel.  and his Epistle to the Thybaritans. Neither did he altogether wish it should be given to every one of the laiety, but in time of persecution to shed their blood for Christ. In the second state, the church was zealous, though not so fervent, and so Christ was given unto the christians under one kind, that is to say of bread, which was dipped in blood as may be gathered out of many fathers and counsels. In the third state the church was cold and luke warm, and so was Christ given unto the laiety under one kind without dipping it into the blood. This the church hath done for good cause, being taught herein by the holly ghoaste, which ever followeth the church, whose authority is of the same force now as it was then.  
8. You urge the words of Christ saying. 
Matt. 26.  Bibite ex hoc omnes, drink ye all of this. I answer that these words were spoken and directed to the disciples that were present, and unto the priests their successors when they should celebrate; unto whom also was said, do this in remembrance of me; and therefore that glorious Martyr said; 
Roffensii.  quotiescunque etc. whensoever ye shall drink thereof &c. because that the precept of drinking is not so absolute as the precept of eating his body, unto which no condition is added, therefore it is a precept delivered unto them with condition as, when they will drink of the Chalice, they should do it and offer it in remembrance of him: for the words of the imperative mood do not always include in them an intent of binding as under pain of sin, for by them we pray: Miserere mei Deus, have mercy on us. Patientiam habe in me, have patience with me; Sell all that thou haste and give it to the poor, yet we are not bound to perform this precept; Even so in these words: Drink ye all of this etc. we are not bound to perform it, but such as are priests when they consecrated, and therefore the three Evangelists do declare, that our Lord did sit with the twelve Apostles, and not with other disciples, and therefore none except the Apostles, and such as lawfully do succeed them, have power to bless or to consecrate the eucharist, as Clemens, chrysostom, Ambrose, & S. Bernarde, do affirm.  
9 Likewise, when he gave power to remit sin john 20. only the Apostles were assembled: for as it is not the charge of every one to preach, to baptise, or to feed, so it is not the office of every one to forgive sins, or to consecrate the eucharist, which only belongs to lawful priests, unto whom by those words he gave power to consecrate, offer & dispense the Eucharist; For the laiety by those words; do this in remembrance of me, have no other authority, then that from the priests they should receive godly and devoutly the eucharist, after whatsoever forme● it should please the church to give them, either under one kind, or two kinds. Do this whensoever you shall drink in my remembrance, by which words, it is not absolutely commanded to drink, but whensoever you drink, that it should be done in his remembrance, as it was done in times passed. In eating of the lamb, it was simply commanded that every one should eat thereof, but to drink wine, every one was not bound it the supper of the lamb. Otherwise the abstainer which did abstain altogether from wine should grievously sinne, and should not be so highly commended of God for abstaining from wine. And in like manner the Nazarits, should also offend for abstaining from wine as they did. For although man can live without wine, yet he cannot live without bread, even so without the chalice a man may live spiritually, 
Hier. 35.  but without the blessed bread he cannot live spiritually, and so we say always in the Pater noster, panem nostrum quotidianum, give us this day our daily bread.  
10. Adrianus the 4. did dispense with those of Norway to consecrate under one kind, by reason of the scarcity of wine in that country, for so they should perform the obligation of receiving this blessed Sacrament. This is also confirmed unto us by the three famous and general counsels and assemblies of the flower of all the best and learnedst men in the world, 
Conc. Const. sess. 13. Basil ss. 30 Trid. ss. 21  videlicet the council of Constance, Basill, and Trente with in the heart of Germany, where this article of receiving under one kind of the laity was defined and decreed, and the sentence of Anathema was pronounced against all those, that should hold the contrary. And whosoever will not obey these general counsels assembled together by the virtue of the holy ghost, whose assistance was promised unto the church in such occasions, doth injury not only to the church but also unto that holy spirit: of these kind of people is said, vos durae ceruicis spiritui sancto resistitis, you stiffnecked people, you resist the holy ghoaste. 
None ought to prefer his private opinion before the general definition of a general council.  Therefore the Emperor Marcianus after the definition and ordinances of the council of Chalcedon, said he is a wicked and sacrilegious person that would oppose his own private opinion against the authority of the whole church in such a general assembly, and this is the cause that S. Aug. defended S. Cyprian from heresy, for that it was not decreed by any general council, that such as were baptised by heretics, should be rebaptised again as the said S. Cyprian held, and because the Donatists did persist in this doctrine, after the definition of the general council, they were condemned of the church for heretics, as S. Aug. doth testify; and therefore those dogmatistes of our time, because they defend not only this doctrine, but also many other perverse and damnable opinions not only against the definition of these general counsels, but also against gods ordinances, aught to be reputed for heretics.  
11. S. Thomas doth say, 
D. Thom. in 6. john. lect. 7.  that it was the custom of the church, for danger of shedding, that the priest at the altar should receive under both kinds, the laiety under one kind, for this said he is not against Christ's institution, for whosoever receives the body, receives the blood also, because that Christ is under both kinds, aswell in respect of his body, as his blood. 
Exod. 16. Genes. 14.  For all sacrifices did appertain unto the priests, the Manna, the paschal lamb was eaten of the people which were figures of this Sacrament, and they were not commanded to drink after it. And although you urge that Melchisedec did offer bread and wine in token of this Sacrament, I answer that he was a priest, for so the scripture saith. Erat enim sacerdos Dei altissimi, for he was a priest of the high God. In our Lord's prayer we ask our daily bread without wine, 
Tertul. in orat. Dom. Ambr. l. 5 de sacra Hier. c. 6. Matt. homil 9 Aug. l. 50.  which petition many holy doctors do interpret to be ment of the Eucharist, and when our Lord had fed so many thousand, there is no mention made, either of water or of wine, that feeding being a figure or token of the holy bread of the altar, by which the faithful Christians are relieved. For our Lord makes mention of the Chalice but thrice, of the eating of the bread he makes mention fifteen times, so as we may perceive that the church may use both the kinds severally. Qui manducat hunc panem vivet in aeternum.  

Theophil. in eadem verba. Aug. li. de consensu Euangeli c. 25. & ser. in seria 2. illius diei. Beda lib Comment in Lucam. Petr. Damianus Card lib. de divinis officijs.  12. Christ also going to Emaus, sitting at the table, did feed only the two disciples with bread alone, and being perceived in the breaking of the bread, did vanish away, by which fraction or breaking, many holy fathers did understand the eucharist: whereby we may gather, that the Euchariste, was given unto the laiety under one kind upon easter day, that is to say to Cleophas and to Luck, as many say. And although they were the disciples of Christ, yet they were not priests. For at his last supper he did not say to others then to the twelve Apostles these words; Do this in remembrance of me, and unto those disciples that went to Emaus, he gave only the bread without wine, & so vanished away.  

Epistola Ephesios'.  13. S. Ignatius made mention but of one kind to be given to the laiety. Eruditi à paracleto etc. You being instructed of the holly ghost, remaining in true obedience to the Bishops & priests which break the bread unto you with due respect and perfect devotion, which is the medicine of mortality, the only preservative of life against death by jesus Christ; The blessed Saint did not speak any thing of the Chalice, when the Pope goeth in any pilgrimadge or journey, he carries with him the blessed Sacrament but under one kind. 
Hier. in Apolog. pro libris contra jovinianun  S. Hierom doth report, that it was the custom of the faithful at Rome, to have our Lord's body at home in their houses, because they did not presume to go to the church being letted by conjugal society, which saith he, I do not commend or discommend. S. Ambrose also doth report, 
Ambr in orat. funebrii de obitu fratris sui satire.  that his brother carried with him this dreadful host to sea, and having suffered shipwreacke, did by virtue of this blessed Sacrament escape drowning, the blood he did not carry, being not so convenient for carriage. The Christians did in time past use to carry with them the Sacrament under one kind, least in their greatest danger of death, they should not be relieved of their greatest lively ●oode. S. Ambrose in the hour of his death, did receive the blessed Sacrament of the Bishop of vercel under one kind, 
Paulinus in vita eius.  as Paulinus doth report. The like is also reported of S. Patronilla, S. Hierome, S. Martin, S. Benedict, S. Lucia, & S. Francis of whom the histories make mention, that in the time of their death they did communicate under one kind Amphilogius wrote, that when S. Basill did celebrate in the church, a jew went to gaze and to behold the christians as they received the blessed host, 
In vita S. Basil.  he joining himself with them, saw an infant dividing the host in the hands of S. Basill, and so came to all the communicantes, as also to the said jew, which when he received, the blessed bread was forthwith turned into flesh, and being astonished at this miracle, he himself with his wife and children, were made Christians.  
14. Euagrius a greek historiographer, and Nichephorus do deliver unto us, that it was the ancient custom in the church of Constantinople, to give unto children such as went to school, the relics and fragments of the blessed host, if any were left after the comunicantes, but it were great absurdity to give the relics of the chalice unto them, their tender age and weak disposition being not capable thereof: so it should be a great indecency so keep the same, being in a short time subject to corruption. With these children upon a certain day, went a boy the son of a glass-maker, who being asked of his father, what he did with the children of the christians, he told him that he received the christian food, his father being enraged and inflamed with extreme fury, cast the child into a burning furnace, where he was accustomed to make his glasses, wherein he continued 3, days, his mother searching him in all places, and at length she coming towards the furnace, and calling the child aloud by his name, the child answered, and openinge the mouth of the oven, found him in the midst of the fire, having received no harm from the flame thereof: and asking the child how he was preserved harmless, he answered that a woman clothed with purple, came often to him, and did often pour water upon him, and did extinguish the coals, and gave unto him meat, which being told unto justinian the Emperor, he put the Father of the child to death as being convinced of the murder of the child: this history is related amoungest the latynes by Gregory Turonensis. 
Gregor. in opere plurimorum mart edito de miraculis beatae Mariae. Guliel. in vita S. Bernardi.   
15. Gulielmus Abbas doth relate, that a certain stubborn, and disobedient Monk once receiving the blessed host at the hands of S. Bernard, could never let it down, and considering with himself that he was wilful and not obedient to S. Bernarde, he went unto him, and told him what had happened, and being absolved and penitent of his contimacie, presently he swallowed the blessed host. 
Hallens in 4. part. summae.  Alexander Hallensis did observe how certain religious pesones demanding that both kinds should be given unto them, the priest saying Mass at the breaking of the host, he saw the patene all imbrued with blood. None that is acquainted with the lives and monuments of Saints can be ignorant, but that oftentimes this mystical Sacrament of the body and blood of Christ hath, both to resolve the doubtful, and to strengthen our love and devotion in Christ, appeared in a visible form of a lamb, or a child, yea and in the colour of flesh and blood, that it which was invisible by mystery, should be visible and made manifest by miracle. The sixth general council did describe the manner of communicating to the laiety which with their hands did receive the eucharist from the priest, afterwards in the time of Balsamon Archbishopp of Antioch, which did comment upon those cannons, that were prohibited.  

Serm. 42. de tempore hom 10.  16. S. Augustine also willed the men, when they came to receive, that they should wash their hands and that women should bring white and clean linen with them that they may receive the body of Christ, and even as men should wash their hands, so they should wash their consciences with almsdeeds, and as women should prepare fine white linen cloth when they receive Christ's body, so they should prepare also a chaste body, clean thoughts, and a contrite heart, that with a good conscience they may receive the Sacraments of Christ: thus far S. Augustine, who shows that in this time women received the blessed host in fine linen clothe. Again the said sixth council did institute, that the piestes in lente only should celebrate upon Saterdaie, and Sunday, and the Anunciation of the blessed Virgin, on other days they should use hosts already consecrated, as it is done in the latin church every good friday, which Rabanus affirmeth to have been the custom more than seven hundred years agone, for that saith he, to consecrate is more befitting times of solemnity, joy and gladness, then in time of sorrow and sadness as the lente is. And when the Grecians did use the hosts already consecrated, and that wine could not be so much reserved without it were sour or corrupted, it is a sign they did receive then under one kind, as the latin priests do upon good friday without any reprehension therein: Rodolpnus the Abbott of S. Trudon who did flourish in the time of Henry the 4. Emperor, 
Trith. lib. de eccles. histor.  and a most religious Father as Trithemius wittnesseth, doth yield reason wherefore the laiety ought not to receive under both kinds by these words. 
Hic & ibi cautela fiat nè praesbiter aegris  
Aut sanis tribuat laicis de sanguine Christi,  
Nam fundi posset leviter, simplexque putaret,  
Quod non sub specie sit IESVS totus utraque.  The priest ought to be wary that he give not of the blood of Christ, either to the sick or sound laity, for it may upon light occasion be shed, or the simple may think that Christ is not under either of both kinds a part.  
17. But you will ask, when was it first instituted in the Church that the laiety should receive under one kind. I answer we can find no beginning thereof, nor any constitution, but the council of Constance and Basil do condemn all such as find fault with this manner of receiving, or should change that custom, and do also decree that this was an old custom of the Church: and when we can show no beginning hereof out of Ecclesiastical histories, 
Aug epist. 218. cap. 6. tom. 2.  it is a great sign (according to the rule of S. Augustine) that it was allowed of Christ and his Apostles, and that Christ left power to his church to dispose of this matter, according as she should think it most fit for places and times, being induced by many sundry reasons to communicate the laiety under one kind, as I have said already, and now I allege others. For first if it were not so, many truly were deprived of this benefit, for that many Northerens countries have no wine, and although the rich may have it, yet every poor cannot have it, yea many there are, that did never drink wine, and if they should drink thereof, they should vomit: therefore sith the yoke of our Saviour is sweet, we must not think that he will compel any to that which he cannot perform. The second reason is, for besides Christ which is aswell under one as under both, there is not in the other kind but an accident without a subject, as is apparent by the council of Constance and Basil. The third reason is, 
6. Conc. cano. 52.  that it was lawful for the priest aswell in the greek church that did receive in lente under one kind, as the sixth council doth manifest, as also in the latin church, for the priest that receives it under one kind upon good friday. The 4. reason that Christ is aswell under one kind as under both kinds, and he that receives it in that manner, receiveth as much fruit, as if he had received under both.  
18. You urge against this custom of the church, Unless you eat his flesh and drink his blood we shall have no life in you. I answer that the conjunction, &, is taken disiunctively, as if Christ had said unless ye eat my flesh or drink my blood etc. and so S. Paul saith these words, quicunque etc. 
1. Cor. 11.  whosoever will eat the bread, or drink the Chalice of our Lord unworthily, did use the words disiunctivelie not copulativelie, in which place S. Ambrose did read, aut, that is to say, or, in the Greek, H. which is a disiunctive particle, and a disiunctive commandment is fulfilled, if one part be performed as it is said in Exodus, 
Exod. 15.  he that killeth his father & mother let him die the death, for the sense is, he that killeth his father or mother shall die, because the one was sufficient. Also in the acts, 
Cap. 3.  S. Peter being demanded alms, answered that he had not silver and gold, that is not silver nor gold, else he had not answered sufficiently, silver only suffisinge to give alms. And although we should grant that Christ did give a precept to the laiety to receive Christ under both kinds, yet the laiety do aswell receive both under one kind, as under two, for he receiveth flesh and blood in the one and in the other. For although by effect and force of the words and sacramental form, hoc est corpus meum, this is my body, Christ's body is there, yet his blood, soul, and divinity are also there, by due consequence and concomitance, all these being inseparable since his resurrection united in Christ's person; and so under the form of bread, the laiety receive Christ's blood with the body, though not in form of drink or drinking, but eating, 
Cypr. ser de caena Dom. & epist. 3.  for which cause S. Cyprian called it, eating of Christ's blood.  
19 This is also proved à posteriori, by the marvellous effect and evente of receiving under one kind in the combustion and miserable troubles of the last wars in France, procured by calvin and Beza, and other firebrands their followers, that rushed out of hell for destruction of their country. calvin sending a Minister of his called North unto Rochel, who having corrupted with his poisoned heresy the Mayor of that town, with many of the chiefest, did surprise it, and his last attempt was to seize upon the poor catholic clergy, which being gathered together into a church, and expecting nothing else then to fall into the cruel hands of this devilish minister; the Abbott of S. Bartholomew which was the chiefest and the learnedst of that clergy being in number 24. took a loaf of bread and did use the words of consecration applying it to the bread (for he durst not have the blessed Sacrament in the pixe according to the custom of the church, lest those damned and impious crew should cast it to their dogs, as they had done in other churches in France) and every one of that heavy clergy did receive. Domini vic ticum, which before the receiving thereof, were both frail in faith, and fearful of death, and ready to make shippwreacke of their profession and religion, as I was told by men of good credit in that town, but after the consummation thereof, they were so firm and so constant, that every one of those 24. except one, did endure a most cruel and vild death, which is known to all both catholics and heretics at Rochel, to wit, that every one of them with a stone about his neck, was cast down headlong out of the highest pinnacle of the high tower in the entry of the keaye of Rochel into the sea, with men in Boats ready to knock them down into the bottom of the sea, if perhaps any of them should swim upon the water.  
20. The virtuous Queen both of France and scotlan Marie Steward the King's mother, had the blessed Sacrament reserved in a little pixe, which she herself received a little before her execution, by which no doubt she constantly and most patiently did endure such a violente death, as is known to the world. We know that the use of the Chalice did succeed ill unto all those kingdoms and regions that observed the same, 
The woeful lot of sectaries.  for in the east, besides that they were infected with sundry errors, and heresies, they are plunged into the yoke of the miserablest captivity that ever was, under that damnable tyrant the enemy both of God and man. In the countries of the west also, they which do and did observe that custom, are not only now overwhelmed and ingulfed in all pernicious and blasphemous heresies, but also intoxicated with hatred, itched with ambition, confounded with tumultuous in surrections, and turbulent rebellious, wearied with bloody and cruel wars and defiled with all impudicitie of beastly concupiscence, and corrupted with all exercise of extortion & injustice: and beside, their labours are without fruit, their souls without conscience, their lives without honesty, and their conversation without shame, they are become plain A●histes, worse than either jew, turk, or Gentile.  
21. And in all those countries of the east and west, where now this wicked heresy infecteth, worse than either the poison of vipers, or the corrupt air of Basilisks, the people, especially the nobility were divided into factions and hatred, every one employing his best time and his greatest skill to be revenged upon his competitors, and therefore did embrace this heresy, not for gods sake, but for a revenge whereby he might satisfy his unlawful ambition, and filthy desires, for as the wiseman saith. Anima callida quasi ignis ardens non extinguetur, donec aliquid deglutiat. A turbulent mind is like a burning flame of fire, which shall hardly be extinguished until he shall devour & consume somewhat. And the Princes that favour these heresies, are so miscarried, & misled with this unsatiable thirst both of ambition lechery, and covetousness although they pretend religion herein, that they shall never be satisfied, nor their thirst shallbe extinguished, though all the Chalices in the world had been given unto them. It was granted by the council of Basil, the use of the chalice to the kingdom of Bohemia, and the same permitted unto them by Paulus 3. and by his 3. Legates, that he did send to Germany, as also by Charles the fifth, this grant did them no good, but rather did much harm, for in a little time there grew four sects of heresies in that kingdom, as the Thaborites, Adamites, Howelites, and Orphans, so as Pius the 2. was fain to revoke the grant that was given them by the council, and truly we must not expect great fruit now if it were granted, for our clergy men are no better than those that went before, neither secular Princes more virtuous or more just than their predecessors, neither are heretics more humble or more honest for having the use of it.  

Theoph in cap. prioris ad Corinth.  22. You urge against us out of Theophilactus in cap. prioris; Tremendus hic calix cunctis pari ratione est traditus, this dreadful chalice is given to all after one fashion. I answer that his meaning was to tell, how it was all a like to the twelve Apostles, yea to judas himself, yea it may be given also to others, but Christ did not forbid those to whom he commited the government of his church to deny it also to other some, as it is said in the scripture, 
Genes. 9  that God hath given all cattle and beasts to the use of man, yet by that grant or donation, he hath not forbidden the superiors for disciplines sake to forbid their subjects in certain times, the use of certain meats, as God in his law by special commandment did forbid the children of Israel all unclean beasts, and such that were strangled, which nevertheless the church now doth teach and preach, not that herein she doth against God's law or his precept, but that being taught by the holy ghost, she doth interpret gods meaning in the law; For the positive law of the church, is nothing else then a certain prescription of gods law, and a certain determination of that which is given in common. God almighty commanded us in general to pray, to do penance to receive the Eucharist, but the church according to her wisdom and discretion, respecting rather the intent of the lawe-giver, than the law itself, did prescribe both the time & manner wherein and by which, we ought both to receive the blessed Sacrament, and to do penance and prey, for the vulgar sort yea, and men of great learning and science, unless they had been endued with great charity, without these particular determinations, and comaundements of the Church, would not keep these general comaundements. Luther saith, 
Luth. in lib. de formula missa lib. de Confession parte 3. para. 14.  that the had no other cause or any sufficient motive to give the Chalice to the laiety, but that the church and the fathers did command the contrary. And in another place he dissuaded Christians from confession, and from the eucharist in time of easter, because that the Pope commanded it. I will not obey his commandment, saith he, I will do it, saith he, another time, according to mine own pleasure, but not according to his precept. But Luther and all his malicious and turbulent followers, aught to embrace the counsel that the Angel gave to Agar, the woman servant. 
Genes. 16.  Revertere ad domum tuam & humiliare suv● manu illius: return to thy house, and humble thy self under her power. This was spoken literally of Agar, that she should obey Sara and return to her house: which is allegorically spoken of the church, understood by Sara, and of the congregation of heretics meant by Agar, as S. Augustine doth teach us.   

Whether the Catholic Church doth add to this Sacrament, in making it both a sacrifice, and a Sacrament. CHAPTER II.  

Cypr. epist. 66. Chrysost. hom. 11. Damasc. serm. de cana.  1. I ' Answer, that the Catholic church doth add nothing, nor invent any sacrifice, but that which Christ instituted for a Sacrament, which is our spiritual food, and may be said to be our daily bread, as also the great sacrifice of the new testament, and so Christ is said to be offered for us two manner of ways videlicet bloody, and unbloodilie. In the first manner, he offered himself for us in ara crucis, upon the altar of the cross, which oblation the paschal lamb without spot, which was offered by the jews, did signify. In the second, 
Cyrill. ad Hebr. 9 Hier. cap. 9 ad Titum.  he offered himself in his last supper, and now his priests do offer him upon the altar for the quick and for the dead, that according to S. Cyrill the oblation of Melchisedech, who did offer bread and wine, should be accomplished, and that he should remain a true priest according the order of Melchisedech, and that his priest hood which is according to his humanity, and not according to his divinity, might endure for ever. So as the Eucharist amongst other Sacraments of the old testament, hath this privilege, 
How the Eucharist is a sacrifice and a Sacrament.  and prerogative, that it is a Sacrament, when it is received by the faithful; and a sacrifice in as much as it is daily offered for our offences to the eternal father. And although every sacrifice be a Sacrament, because it is a sacred thing religiously instituted, to sanctify our souls, notwithstanding every Sacrament is not a sacrifice, because it is not offered unto God unto whom sacrifice is offered, and a Sacrament is ordained for men. So as the Eucharist is of greater value and virtue as it is a sacrifice, then as it is a Sacrament, as joannes Roffensis saith, in his articles against Luther, and upon this place related by Alfonso Salmeron. 
Salmer. tracta. 16. in joannen.  That the Eucharist is a sacrifice of the new law, it is proved most abundantly both by scriptures, fathers, and by counsels.  
2. The first is by Malachias the prophett, who did prophesy of this sacrifice after this manner. 
Mal. c. 1. Psal. 112.  Non est mihi voluntas in vobis etc. I have no liking of you, and I will not receive a gift from your hand, ab ortu solis usque ad occasum etc. from the rising of the sun unto the going down thereof; magnum est nomen meum in gentibus, & in omni loco sacrificatur & offertur nomini meo oblatio munda: quia magnum est nomen meum in gentibus: my name is great amoungest the gentiles, and in all places they do sacrifice and offer unto my name; a clean oblation. This said the Lord of hosts, he said that his name should be great amoungest the gentiles, of whom this oblation should be offered, for before the gospel of Christ was preached unto them, no oblation of theirs was lawful, neither the oblation of the jews was clean itself, but according to the faith and devotion of him that did offer the same: beside they could not offer but at Jerusalem only, and consequently, it was not in all places of the world, as it is ment here from the east to the west. Neither can it be meant of a spiritual sacrifice, either of prayers, faith, mercy, or a contrite heart, which in scriptures are called sacrifice, as the Augustane apology doth interpret, for many reasons, because that all these be not one sacrifice, but many sacrifices, as also because they do not scceede the old sacrifices, for in the old testament, there was use of those kind of sacrifices as with us, and moreover because they were not properly called sacrifices, but metaphorically, neither are they offered in all places, because they be spiritual things, which needs no place. And much less are they understood of the preaching of the gospel, as Bucerus writing to Latonius doth interpret, because preaching is not properly called a sacrifice, neither succeedeth it the old sacrifices. Neither the conversion of the gentiles, by the preaching of the gospel is this sacrifice, as Aecolampadius doth expound unto the Senate of Basil, for this is called an improper sacrifice, neither one sacrifice, but many according to so many nations converted: whereas this sacrifice o●ght to be one only sacrifice in number and not in form. Neither shall it be always, but for a time, for when the nations shallbe converted: Omnis Israel saluus fie●. All Israel shallbe saved, as the Apostle doth witness. Neither last of all was it spoken of Christ on the Cross, a Kemnitius would have it, for that was not always, it remaining but the space of an hour, neither in all places, but in Mount Caluarie, neither was it offered properly of the gentiles. 
Psal. 75.  Quia notus erat in judea Dominus, because God was known in judea, and in Israel his name was great.  
3 We must therefore understand, that this prophecy is understood of the oblation of Christ in the Eucharist, and that it shallbe always celebrated in the church of Christ, from the east to the west, as it is (God be thanked) in despite of the devil and all his instruments. This is proved by the literal sense of the text of Malachias his prophecy, and by the tradition of the fathers, which is the certain key of the understanding of the scriptures. For so Clement. 
Clement. l. 7. Const. Apost. D. Martial. epist. ad ●urdigalensis. Iust. Martyr Dialogo in tripho. Iren. lib. 3. cap. 23. Tract. 27.  Martialis. justinus Martyr. Ireneus. Tertul. lib. in judeos c. 16. Euseb. lib. 1. de demonstratione Euangelica cap. 10. Cyrillus lib. 1. de adoratione in spiritu & veritate. Damascenus lib. 4. c. 14. Aug. lib. 18. de Civitate Dei cap. 20. & 35. Hieronymus. Theodoret. Remigius Haymon; Rupertus & Lyranus in their Comment. upon Malach. & Concil. Trid. sess. 22. interpret: We must consider, that the word sacrifice in the Hebrew tongue as Salmeron doth set down, is called zebeach; which is properly called a bloody sacrifice, and in the place of an oblation is put in the hebrewe tongue mincha, which was properly meat, or a gift unbloody. Therefore for all the sacrifices of the old law, whether they be bloody or unbloody, our Lord by his prophett said. Corpus autem aptasti mihi, thou haste made my body befitting all of them. This unbloody host is so clean and pure in itself and so acceptable unto God, as by the wicked life of him that doth administer the same, it cannot be defiled. And although in the prophecy it is said in the present tense, yet for the certitude and undoubtfullnesse of the prophecy, the time present is used for the time to come. Offeretur & sacrificabitur, it is sacrificed, for it shallbe sacrificed, ab ortu solis usque ad occasum etc. from sun rising unto sun set, my name shallbe great amoungest the Gentiles.  
4. By this word therefore we must note and mark, the amplitude and largnes of the church, against the narrow straight of the jews, and the small corners of the heretics, which by their offences and heresies are utterly deprived of this host, and sacrifice. The catholic church doth celebrate and solemnize the sacred praises of God, in which this prophecy is accomplished, by the benefit she daily receiveth by this sacrifice, by which she is daily fed, and by which she offers herself withal her forces, unto this living God, singinge praises unto him. Yealdinge and consecrating herself in all humility of spirit, in all perfect devotion of faith hope and charity, to the glory of the great God, unto whom, and to none else, this great sacrifice is offered, for which Sacrifice, Churches, Altars, Chapples and Conuents were builded, Priests, Deacons, and Levites, and so many blessed orders of clergy men were instituted, for which causes so many benefices, personages, vicariadges, Cannonries, Prebends, Tithes, profits, stipends, revenues, lands and livings, for the honest maintenance of such as should offer this sacrifice, were lawfully and charitably bestowed, by the godly and devout christians.  
5. But you say that the papists herein did rob both this great God of his honour, by comittinge idolatry against his majesty, and also the christians of their lands and goods, inventing this sacrifice, as you say, against God, for to deceive the godly people of their goods. I desire you if the Papists did deceive the people herein, why should not you make restitution to the right owners of those lands? for if you take any thing from a thief, by all laws both civil and cannon, you ought to restore it again to the true owner, and as you say you restore to God his own honour by taking away this Sacrament, why should not you restore also unto the christians their tithes and livings given in times passed for priests, principally to offer this sacrifice, by which the name of God hath been most glorious amoungest the nations? But as God is not the more glorified by your doings, so your neighbour is not the more edified by your examples, and until you restore to God his sacrifice, you will never restore or make any restitution to the Christians of their goods. 
Plutar.  But you follow C●natho and Philoxenus who being slaves of their bellies, to have all the bankett and feast to themselves, were wont to spit & blow their noses into the dishes, that others should not eat thereof: so you spit upon the Mass for the which those church livings principally were given, and therefore you charge priests with covetousness, and other enormities, that you yourselves may possess freely their spoils and goods, and abuse them as you do with excessive riotousness: you bark also against the fast of the Church and the continente life of clergy men, that you may misspend those livings by satisfying your filthy appetites, which cannot be satisfied. You know, or at least you should know, that those who will not serve at the altar, ought not to live by the altar, and if you refuse this office, in thinking it to be impious and idolatrous, you should also refuse the reward and promotion of idolatry and impiety, as those livings which were consecrated to the altar, by the last testament of the testators; for Benevolus, for that he would not conform himself to justina the Empress, against S. Ambrose being defiled with the Arrian impiety, restored unto her all the ensigns and titles of honour he had of her, 
Lib. 7. cap. 13.  as Zozomenus writeth.  
6. The second place to prove the truth of this Sacrament, is taken out of the Psalm. juravit Dominus & non penitebit eum, tu es sacerdos in aeternum secundum ordinem Melchisedech. Our Lord hath sworn, and he will not repent himself thereof; thou art a priest for ever, according to the order of Melchisedech; for that this priesthood shall never be taken from him. For not only in his last supper did he offer himself, but also on the Cross, and also by his priests by whom he shallbe offered unto the world's end, as Aecumenus, 
Aecumen. cap. 5. Cyp. epist. ad Caeci. Damasc. in 4. lib. de fide orthodoxa.  D. Cyprianus, Clemens Alexandrinus, Athanasius, Eusebius, Epiphanius, Arnobius, Hieronymus, Ambrose, Augustinus, Theodoretus, Theophilactus, Damascenus: and others affirm. For Christ offering himself unto his Father now in heaven, & before upon the Cross, cannot be said, that he is a priest according the order of Melchisedec, but rather according to that of Arron. as S. Thomas teacheth when he did offer himself in a bloody fashion upon the Cross, whose oblation was but once, and not forever as S. Paul sayeth: for besides that Christ instituted a church, and ordained sacraments, he offered two sacrifices, the one on the cross, the other at his last supper, both of them but one sacrifice in substance, yet differ in form and manner: by that of the cross, Christ was a priest, but not an eternal priest, nor according to Melchisedech, because that was once only offered, and being bloody, resembleth not the unbloody sacrifice of Melchisedech: but by that he offered at his last supper, for he by his priests offering still that sacrifice in the Mass, is a priest according to Melchisedech, whose sacrifice consisted of bread and wine. And therefore even as according to S. Paul, Melchisedech was a figure of Christ according to his priesthood, so was he a figure according to his sacrifice, for sacrifice and priesthood have a special connexion and relation one with an other, but his order can not be said to be in a bloody manner. For we do not read that ever Melchisedech did offer any bloody sacrifice, therefore this order must needs consist in an oblation of an unbloodly sacrifice. And although we should grant that he offered himself according to both, the oblation according the order of Melchisedech, and the oblation of the cross, yet the sense of the oblation of the cross, ought not to take away the sense of the oblation of the other.  
7. The third place to prove that it is a sacrifice, is by the institution of the eucharist: for when he made an end of the supper of the lamb, that was to be sacrificed, it is said our Lord took bread (for this was the manner that the priest did use in sacrifice) and having lifted up his eyes, as if he would offer up to his father that holy bread, into which as Hierem. saith, the jews did cast their wood: 
Hier. 2.  and as the Mass or Liturgy of the Greeks' hath. 
Liturg. graecor. in missa D. jacobi.  Accipiens panem in sanctas immaculatas manus etc. Taking the bread into his holy, unspotted, innocent, immortal hands, lifting up his eyes, and showing unto you God the Father etc. And in the Mass, both of the Latins and Greeks' it is said. Gratias agens, giving thanks for the redemption of the world, offering therefore unto his father a sacrifice of thanks giving benedixit, he blessed, neither did he sooner offer, than he consecrated, and consecrating he offered himself willing to be sacrificed. He said also, accipite etc. 
Matt. 26. Luc. 22. 2. Cor. 11.  Take and eat, this is my body, whereto S. Luke doth add. Quod pro vobis datur, which is given for you, or which is broken for you, as S. Paul hath. Quod pro vobis offertur, as S. Augustine doth interpret; and also it is said of the blood in the present tense of the four Evangelists. Funditur, not because that presently out of hand he should be offered upon the cross taking the time present, for the time to come, but at this instant he offered himself in that heavenly mystery unto his father, for dare, frangere, tradere, fundere and facere, are words belonging unto a sacrifice, for it is said, 
john. 3.  that God loved the world that he should give his only begotten son, vid. in sacrifice for us, he did not spare his only son, sed tradidit, but he delivered him for us. 
Rom. 8.  Moreover he was a priest according to the order of Melchisedech, therefore he was to offer in bread and wine as he did.  
8. Again he said, I desire to eat this Pasche with you, for Pasche is a sacrifice: and as every man is a living creature, so every Pasche is a sacrifice, which is confirmed, in the 6 of S. john: 
Argumentum à specie ad genus affirmatiwm valet. john. 6.  the bread that I shall give, is my flesh for the life of the world, therefore the bread given in the supper, doth contain the flesh given for the life of the world upon the cross for sacrifice, so that neither in the supper, nor upon the cross, was it a sacrifice, or else in both it was a sacrifice, for the word given, was repeated twice. And although it should be once repeated, yet it hath the force of a sacrifice. Panis quem ego dabo caro mea est pro mundi vita, the bread that I shall give is my flesh, for the life of the world. For the Eucharist in as much as it is a Sacrament, profiteth only him that receives it, but forasmuch as it is a sacrifice, it is the soul of the church, and the life of the world, therefore the bread given by Christ and containing his flesh, necessarily was immolated and sacrificed, and also offered unto his Father. Moreover our Lord said when he delivered this bread. 
Rupert. D. Thom. Luc. 22. 1. Cor. 11.  Do this in remembrance of me, by which words he shown the nature of a sacrifice saying, as it were: hitherto you have offered the figurative, and Paschall lamb, now I do not take away the oblation of a sacrifice, but I do transfer and change the same unto a more worthy oblation of offering my body and blood. Therefore Pope Leo sayeth, let the shadow give place to the body, let Images give place to the true pattern. Antiqua obseruatio novo tollitur Sacramento: let the old custom give place to the new sacrament, hostia in hostiam transit, sanguis sanguinem excludit, & legalis festivitas ut mutatur, expletur. Let one host pass unto another, one blood doth expel another, the accomplishing of the legal festivity, doth import a change thereof.  
9 This is the cause that Christ that night did offer thrice: first in a pure figure: secondly he offered his body and blood under both kinds of bread and wine, which was both the thing itself and a figure; last of all he offered himself (being the thing itself) unto death when he went unto the place where he was taken. This is declared in the form of the cannon of the Mass which S. Ambr. used in the church of Milan vid. 
S. Ambr. Mass.  Qui sacrificij perennis formam instituens, primus omnium hostiam Deo obtulit, & primus omnium illam docuit offerri, who instituting the form of the everlasting sacrifice, as the first of all that offered an host unto God, & the first that taught the same to offered. 
The mass of Aethiopia.  The Church of Aethiopia hath these words in the Canon of the Mass related here by Salmeron which he hath seen in print. 
Salmeron tract. 27.  Hoc facite in meam commemorationem. Nunc autem recordamur mortis tuae, & resurrectionis tuae tibique gratias quod per hoc sacrificium dignos nos fecisti standi in conspectu tuo. Do this in remembrance of me, now we being mindful of thy death, and of thy resurrection, we give thee thancks for that thou vouchsafest that we stand in thy presence. 
Clemens. Romanus l. 8. const. cap. vlt. Hebr. 5.  The constitution of the Apostles hath these words. Primus igitur natura pontifex est unigenitus Christus, qui non sibi honorem arripuit, sed constitutus à patre etc. The first Bishop by nature, is the only begotten Christ, which did not arrogate unto himself honour or renown, but being appointed of the Father, which for our sakes became man, and offering unto God a spiritual sacrifice, and unto his Father, before his passion he commandeth us only to do this.  
10. Moreover our Lord by the word (sacite) do this, commanded that they should consecrate and offer, take, receive, and dispense to others &c. 
Exod. 13. Levit. 15.  For in the holy scripture, the word facere, is taken for sacrificare vid. to sacrifice as, facietis & hircum pro peccato, you shall sacrifice a goat for sin, also Numer. 6. facietque sacerdos unum pro peccato, and the priest shall offer one for sin: for not without cause did our Saviour use the specifical word of offering, consecrating, receiving, or distributing, for he did use the general word comprehending under itself all these specifical. S. james the Apostle in his Mass hath these words. 
S. james his Mass.  Offerrimus tibi Domine hoc sacrificium verendum & incruentum, orantes ne secundum peccata nostra nobiscum agas, neque secundum iniquitates nostras retribuas nobis etc. We offer unto thee o Lord, this fearful & unbloody sacrifice, neither deal with us according to our sins, neither give unto us according to our iniquities. The Mass or Liturgy of S. Basil. hath these words. 
S. Basil his Mass.  Suscipe nos Domine appropinquantes sancto altari tuo etc. Receive us o Lord approaching unto thy holy altar according to the multitude of thy mercy, that we may be worthy to offer unto thee, that reasonable sacrifice without blood for our offences, and the ignorance of the people, and to the intent that this sacrifice may be acceptable unto thy holy supper celestial, and intelligible altar in odor of sweetness, cast forth upon us the grace and favour of the holy ghost. The Mass of S. john Chrisostome hath these words. 
S. john. his Mass.  Pontifex nostrum extitisti, & misteriae huius ac incruentis hostiae sacramentum, nobis tradidisti. 
Hebr. 7.  Thou being our Bishop thou hast delivered unto us the Sacrament of this mystical and unbloody host. S. Paul also doth argue that priest hood being translated, it is necessary that a translation of the law be also made, because that the law and priesthood were ordained together, and whosoever will take away the one, taketh away the other; for priesthood hath greater connexion and relation to the sacrifice, then to the law, because that priesthood is ordained for to offer sacrifice, and sacrifice can not be offered but of a lawful priest.  
11. Again the old priesthood was external and was instituted to offer external sacrifice, neither is it properly translated into a spiritual priesthood, for any thing that was either in the law of Moses, or of nature, written or set down, was common to offer it spiritually, as to offer spiritual hosts of praises and prayers, and such like: therefore it was translated into the external sacrifice of the eucharist, for the oblation for the which priests were instituted and ordained, for to offer any spiritual oblation whatsoever, the laiety were as fit as the Priest's: & as the priesthood of the old law was translated into the priesthood of the law of grace, so their sensible sacrifice into the sensible sacrifice of the Eucharist, which only doth fulfil and accomplish all the prophecies and figures of the old law, and doth succeed the same. And even as the paschal lamb being offered every year, did not take away the sacrifice of lambs that was offered every morning and evening commanded in Exodus, so neither Christ being bloody offered upon the cross takes not away the unbloody and quotidian sacrifice of the mass. And although that Christ is said to be offered from the beginning of the world, yet that takes not away the external sacrifice of the law of nature, or of Moses, but they rather have their virtue and force from Christ his sacrifice, as they are said to smell sweetly in god's presence. Much less taketh it away the external and sensible sacrifice of the new testament, which is a certain sensible representation of Christ's bloody sacrifice. Otherwise the church in the new testament is in a worse case, than the church either in the law of Moses, or in the law of nature, in which by their external sacrifice they could represent Christ's death and passion, which the church in the law of grace cannot do, if you take away from her this only sacrifice left with her. Moreover she had been deprived of that dignity & excellency of offering external sacrifice, which the church in those two states had & consequently the priests in the law of grace had been more obscure and of less dignity in the power of priesthood, than those of Levy.  
12. But you will peradventure answer, that the office of priesthood is to offer sacrifice in spirit and truth. Whereto I reply, 
Objection Answer.  that the old fathers also in the law of nature, and Moses could so do, and likewise every other person. If you take away this sacrifice, it is not true that Christ upon the cross is a priest according the order of Melchisedec, but according to the order of Aaron, whose hosts and sacrifices were bloody, as that of Melchisedec was unbloody in bread and wine. Again, if you will have no other priest, but Christ upon the cross, to be the only priest, of the new testament, and that there is no other priest or sacrifice, than Isaias is a liar, and his prophecy is false, for in the end of his prophecy he said there should be new priests and Levites, 
Priests proved.  for he did not speak of the priests of the old law, and in vain should he speak of the new priests if they should offer no sacrifice. Did not S. Paul say. 
Ad Titum. 1.  For this cause I left thee in Crete, that thou shouldest reform the things that are wanting & shouldest ordain priests in the cities; Also he saith unto Timothy, 
1. Tim. 4.  do not neglect the grace which is in thee, and which is given unto thee by prophecy with the imposition of the hands of priesthood. 
jacob. 5.  S. james wished the sick person to send for the priests, which should annoile him and pray for him, & those that S. Paul called Priests, afterward he called Bishops, but it is manifest that none can be a Bishop without he were a Priest, a Bishop being a degree above priesthood, if therefore in the new testament, there be Priests selected from the people, they ought to sacrifice and offer. S. 
Hebr. 5.  Paul saith, every high priest taken from among men, is appointed for men in those things that pertain to God, that he may offer gifts and sacrifices for sins. Therefore besides the bloody sacrifice of Christ upon the cross, there must be a sensible and a common sacrifice instituted of God, and that so noble as every one cannott offer the same.  

Clemens lib. 1 const. apost. c. 1.  13 Clemens saith. Post assumptionem Christi nos oblato secundum eius ordinationem sacrificio puro, & incruento constituimus Episcopos, presbiteros, & diaconos numero septem: we after the assumption of Christ, according to his institution, have appointed Bishopps, Priests, & Deacons, in number seven for this pure and unbloody sacrifice. S. Hierom saith if it be commanded to the lay people to abstain from their wives for prayer, 
Heir resp. ad Titum.  how should we think of the Bishop which is ordained to offer this unspotted sacrifice, aswell for his own sins as for the people? S. cyril of Jerusalem calleth the Mass, a spiritual sacrifice, by reason of the body of Christ which is spiritualised by the divinity, and is spiritual in deed though not in substance, yet in quality and manner of existence. 
Cyrill. ca 4. mist. Anacletus ep c. 2. Sother de consecr. dist.  Anacletus commandeth Bishops and priests not to sacrifice, without witness to assist them. Sother Pope commandeth two at jest to be present, because the Priest saith. Dominus vobiscum, & orate pro m●. Euaristus willeth, that the places wherein Masses should be said, be consecrated, and that altars should be sacred by chrism. Pius the first, telleth how that Eutropia having given her house to the poor, he celebrated Mass with the said poor Christians. Clemens the first Ep. 3. forbiddeth to say Mass, but where the Bishop will assign. S. 
Gregor. l. 7. regist. epist. 63. ●oui. 2. Isid. lib. 1. de o●ijs cap. 15.  Gregory did write unto the Bishop of Syracuse and Isidorus, that S. Peter did institute the order of the Mass, and it seemeth saith O●igines, to pertain to him only to offer continual sacrifice, who devoted himself to continual chastity orig. lib. 1. contra celsu●. And in the 8. book of the constitutions of the Apostles as S. Clement doth affirm, 
Clement. const. 8.  E●odius was made Bishop of Antioch by S. Peter, and afterward Ignatius by S. Paul.  
14. This sacrifice, as it hath many names in holy scripture, so it is expressed of the old fathers with many significant terms; David called it, the sacrifice of praise, 
Psal. 49. Psal. 4.  the sacrifice of justice, a way to see the salvation of God: of Daniel it is called juge sacrificium, 
Mala●h. 1. Luc. 1. Matt. 5. jud lib. 4. cap. 34. 1. cap. 5. 1. Cor. 10. Heb. 10. Act. 2. Cle. Const. Apost l. 8. cap. vlt. Dionys. Areop. cap. 3. de celest Hier.  the daily and continual sacrifice, a pure oblation: of Malachias, the sacrifice of juda and Jerusalem: the bloody lamb of S. Luke: of S. Mathewe the oblation that should be offered at the altar: of the Apostle, it is termed our pasche, & the table of our Lord: of S. Luc, the fraction or breaking of the bread: and also in a liturgy of S. Andrew it is called, a lamb saying; I offer daily a lamb unto God which when it shallbe eaten, it shall remain whole and sound. The council of Nice calls it, the lamb that takes away the sins of the world. S. Clement calls it the pure and unbloody sacrifice. S. Dionysius the oblation of the lively host. S. Martialis, a sacrifice and a clean oblation. Ireneus the new oblation of the new testament. S. Cyprian a true & perfect sacrifice. S. Athasius, an unbloody immolation: Eusebius Cesar. and S. chrysostom, a dreadful, terrible and everlasting sacrifice most honnorable: others call it a singular sacrifice, excelling all the sacrifices that ever were. Others a true, unbloody, unspotted, perfect host, our daily sacrifice, our Lord his lamb: S. Aug. the sacrifice of our price and redemption, the sacrifice of our mediator: S. Gregory calls it the healthsome host, the host of oblation: others call it the sacrifice of christians &c. with many such pithetons, and last of all S. Paul calls it: Consummatio Sacramentorum, the accomplishing of the Sacraments.  
15. Besides traditions of the Apostles, decrees of all general counsels, authority of all the fathers and holy doctors, and the common and universal practice both of the greek and latin church, many irrefragable and approved reasons there are to confirm the infallible truth of this blessed sacrifice. For Christ is a Priest for ever, and by his death deserved to have the order of everlasting priesthood, and therefore an everlasting sacrifice; for this sacrifice cannot be everlasting, either for the oblation once offered upon the cross, or for the oblation once offered at his last supper, but it is eternal and everlasting by the sacrifice which daily in all the world he offereth by his Priests and ministers even unto the day of judgement. And so Oecumenus saith that Christ is a Priest forever, not for his passion, but in respect of this present sacrifice, 
Oecum. ni Cathena. Psal. 109.  by which that great Priest doth offer sacrifice. Theophilast. Eusebius Caesar. in lib. de demonstratione Euangelica, & Haimo in epistola ad Heb. and many other fathers say, that Christ is the high priest, or the great priest, according to S. Paul, or the greatest bishop according to all, and not Metaphorically but properly, therefore he ought to have inferior Priests under him that should also offer, otherwise he should not be called the greatest, for a supreme order or power hath a relation to an inferior. The perfect priesthood of Christ ought to take away the impefect priesthood of the old law, and as he instituted a new law, so he ought also to institute a new priesthood, for every law ought to have his Priesthood which should interpret the law, as it is said by Malachias, ask the law of the Priest, 
Malac. 7. Deut. 9  the lips of the Priests shall keep wisdom: and as it is said in Deut. if there be any hard or doubtful question betwixt stock and stock etc. go your ways to the Priests and whatsoever they shall command you to do, do it; and as he took away the old law, so he took also the old Priesthood, and as two laws cannot consist, so two priesthoods cannot remain. 
Libr. 1. Mac. c 1  Radix peccati; the offspring of mischief Antiochus, that he might take away both law and Priesthood from jerusalem, and from the children of Israel, he took away both sacrifice and oblations from the temple.  

Daniel. 12  16. Daniel prophesied that when Antechriste shall come. Ablatum fuerit iuge sacrificium, that he shall take away the daily sacrifice, as by that means to take away both the law and memory of Christ that instituted this sacrifice: upon this place; S. Hippolytus that noble Martyr hath these words. Ecclesiarum aedes sacrae tigurij instar erunt, 
Ex lib. Hypoli. qui extat. Hiero. in Daniel. citat.  pretiosum corpus Christi & sanguis non extabit, liturgia extingetur, psalmorum decantatio cessabit, scripturarum recitatio non audietur? In the time of Antechriste, saith he, sacred houses of the church shallbe like a cottage, the precious body and blood of Christ shall not stand, the Mass shallbe extinguished etc. If this holy Martyr had been in these wicked days and should see how these heretics brings churches and Monasteries to ruin, and oppose themselves against this blessed sacrifice, he undoubtely would say they are the harbingers of Antechriste. Eusebius sayeth that Licinus the Tyrant, and Competitor of Constantine the great, 
Euseb. lib. 10. c. 3.  in all his dominions did forbid the christians to exercise this Sacrament and sacrifice. Quid insandos loquar apostatoes Licinium & julianum etc. what speak I of the wicked apostates, julian & Licinius saying, that for no other cause Christ was put to death by the jews, but for that he brought a new sacrifice unto the world: for by these men's government our sacrifice was taken away, even as we may read in the life of those Martyrs joventinus and Maximus: with S. Chris. the holy board, saith he, is defiled, the holy vessels polluted, and taken away, in which sacrifice was offered to the son of Marie. Heresy and sacrilege were ever so joined one to another, that the heresy was firste detected by the sacrilege; so Elias did cry out upon the heretics for their sacrilege: 
3. Reg. 19  Domine altaria tua destruxerunt. Lord they have cast down thine altars. 
Basil. ep. 70. & 71 Naz. ora de Arrianis. Optat. lib 6. in Permenan.  In the heresy of the Arrians, S. Basill and S. Nazian did deplore that the altars were destroyed, that this blessed sacrifice was polluted. Optatus Millevitanus in all his sixth book, speaks of this sacrilege exercised by the Donatists. Quid tam nefarium, quam altaria Dei in quibus & vos aliquando obtulistis pangere, radere, removere, in quibus vita populi & membra Christi portata sunt: what is more wicked, than to break, surprise, overthrow and remove the altars of God, in which sometimes you have offered yourselves, on which the life of the people, and the members of Christ are laid? 
Leo 1. ep. 75.  S. Leo Pope spoke in like manner of the Eutichian heretics at Alexandria, per crudelissimam etc. they (saith he) cast forth their most cruel hands, and with all raging madness they extinguish the light of the celestial Sacraments, the oblation of the sacrifice is interrupted, and the sanctification of the chrism is intercepted, and with their bloody murtheringe hands, they have taken away all mysteries. 
Lib. 20. cap. 13. contra Faustum.  Finally, S. Augustine doth reprove Faustus Manacheus, for accusing the christians of Idolatry, in saying, that in honouring this blessed sacrifice, they honour and reverence therein Bacchus and Ceres.  
17. If the Gentiles themselves were so curious and so respective in offering sacrifice unto their false gods, and their laws and edicts were in nothing so severe and so extreme, as upon such as should profane the same, and all the persecution that they invented against the christians was because they did not offer sacrifice unto their strange gods, and as Suetonius relates, 
Sueto in oct. c. 35.  the Emperor August. Caesar did ordain, that all the Senate of Rome before they should sit in their rank, should every one of them first offer incense before the altar of that God, in whose church they were, for they could not all meet together but in churches. How much more ought we christians to be curious, and religious in serving of the true living God, by our sacrifices and oblations, which are the chiefest acts by which we honour & reverence him? S. Aug. says against Faust. aleadginge that of the prophett. 
Aug. cont. Faust. lib. 20 c 21. Aug. ibi.  Sacrificium laudis glorificabit me &c. The sacrifice of praise shall glorify me, and this is the way by which I shall show him my saviour, this is the sacrifice of the flesh and blood of Christ which was promised before his coming by similitude and likeness of oblations, which was performed in the passion of Christ by the truth itself which was celebrated in his memory after his ascension, and in that place he said. Sicut autem non ideo contemnenda etc. 
Aug. de civet. lib. 4. cap 10. ante finem.  Even as the virginity of Nuns ought not to be despised or detested, because the vestales amoungest the Romans were Virgins, so the sacrifice of the fathers ought not to be despised, because the gentiles have also their sacrifice, quia divinus honor est sacrificium, 
Aug. ibid.  for the divine honour must be acknowledged by a sacrifice, & this honour as S. Aug. saith is latria, which is a dew service to the divinity, and unto this due service pertains the oblation of a sacrifice; for to offer, or to sacrifice unto God, is a moral precept pertaining to the law of nature, which Christ in his gospel hath not taken away, but confirmed the same, which is ingraffed in every reasonable creature vid. that sacrifice ought to be offered unto God, and that the best is to be offered unto him; so Abel did offer unto God of the best  he had. Therefore in offering sacrifice unto God we err not. Sacrificium significat actionem misticam aliquam rem externam applicatione ad Dei cultum & oblatione sacrantem: for to sacrifice doth signify as S. Augustine sayeth and S. Thomas, a certain mystical action, 
Aug epist. ●6 q 3. tomo 5.  hollowing and thing external, that is applied and offered to the worship of God, and this sacrifice is not offered to any other creature but to God.  

Aug cont. Faustum l. 20. c. 21.  18. And although sayeth S. Augustine the christian people do use a religious solemnity in remembering the Martyrs both to kindle in themselves a desire to imitate them, as also to be partakers of their merit●es and to be reliued by their prayers, yet we do not offer sacrifice unto any Martyr, but unto the God of Martyrs, although we establish altars for their remembrance. For what Bishop or Priest at the sepulchres of these holy bodies being at the alte● doth say these words. Offerimus tibi Pe●re & Paul aut Cipriane? sed quod offertur, offertur Deo qui martires coronavit etc. We offer unto thee Peter, or Paul, or Cyprian, but that which is offered is offered unto God, which crowned the Martyrs, thus far S. Augustine. Whereunto Innocentius agreeth, saying that we must honour God with churches, altars, sacrifices, priesthood with virtuous and with the internal worship of latria, and so he said that there are two kinds of services; the one which is due to the creator; the other which is due to the creature, neither churches, altars, priesthood are offered unto Saints in the honour of God, but rather unto God, they are consecrated in the honour of the Saints. 
Levi 26.9 10 11.12. Psal 22.1 Escij 58. Gen. 14.  Wherefore in all laws, and in all states of the world, were offered unto God of the fruits of the earth, and Melchisedec did offer bread and wine, Abraham did offer Isaac, in the law of Moses also there was a sacrifice offered as the bread of proposition and fine flower sprinkled with oil and frankincense etc. with many other things. Even so in the law of grace there must be a sacrifice which is the only sacrifice of the law both now and for ever as S. Cyprian saith. 
Cypr. ser. de bapt.  Nec sacerdos eius penituit Deum. God was not not displeased at that priesthood, for the sacrifice which he offered upon the cross was so acceptable to God, and of that perpetual virtue, that it is of no less force and efficacy this day, than that day when the fresh blood and water issued out of his blessed side, and the scars yet left in his blessed body doth challenge and exact the just price of the redemption of mankind: so that it is the self same host and oblation, which is now offered by the Priests in the law of grace, and that which himself did offer upon the cross, which was signified and represented by all the former sacrifices of the law of nature, and of the law of Moses, and much more represented and exposed to the view of the christians in the law of grace, & therefore S. john calls him. Agnus qui occisus est ab origine mundi, the lamb that was killed from the beginning of the world, I mean in all the sacrifices that ever was, by whom all sacrifice had and shall have their value, force and virtue, so as it doth comprehend both the bloody and unbloody sacrifice, for in both of them that lamb is offered which taketh away the sins of the world, and that unbloody sacrifice which the church doth offer, is of the same force, with that which Christ himself did offer at his last supper. And even as the baptism given by Christ is not of greater force than that which is administered by a simple priest, although, ex opere operantis, vid. by the merits of him that gives the baptism, he may confer greater fruit to those that he himself doth baptise, or for whom he offers this blessed sacrifice, than the baptism or sacrifice done by a priest: and as the malice of the Priest cannot hinder the fruit of the sacrifice, ex opere operato in nature of the Sacrament, so the hollines of him cannot increase the grace thereof, although he that administers it by special prayers, may profit him in some sort, for whom he offers the same. And as S. Nazianzenus said, let there be two Rings, 
Naz. in oratione in sanct. jan.  one of gold and the other of Iron, and both of them engraven with the Image of the king, in sealing of letters or putting their impression to any wax, both of them have equal force and value, for no man by the impression or sealing of them can discern, which was the golden ring, or the iron ring, because it was but one character, although the matter and substance were sundry: even so it is, the same baptism, the same absolution, and the same sacrifice, that is offered of good priests and which is offered of bad, although the church have commanded wicked and irregular Priests to abstain from the altar, and from the Sacraments, and also that the christians should refrain from them, if they perceive them entangled or detected with any enormous public offence: for it is the same word of God whether it proceed from the good, or from the bad.  
19 As touching an ordinary objection that every sacrifice ought to be bloody, and to be slain, and so consequently Christ being not slain at the Mass cannot be a sacrifice. I answer with S. Thomas, that S. Paul's meaning was, 
D. Tho. in Hebr. 9  that the sacrifice which the high priest offered, when he went into Sancta Sanctorum, which was but once a year was bloody, but the general and universal nature of a sacrifice requireth not it should be bloody; & as the philosopher saith. Non omne quod convenit speciei, convenit etiam generi, vid. although man be a living reasonable creature, yet it pertains not to the nature of every living creature to be a reasonable creature. Was not the sacrifice of Abel, Cain, Melchisedec who offered bread and wine in token of this sacrifice without blood? was not the goat of the jews without blood? yet it was a sacrifice and did carry upon his back all the sins of the people of Israel. Abraham also did sacrifice his son Isaac, yet he was reserved afterwards alive, so Christ as Rupertus saith: Iterum immolatur & tamen impassibilis permanet & viws, is a sacrificed again, yet he is impassable and living. Luther himself sayeth, that the true sacrifice of the new testament be prayers, almsdeeds, fasting and watching, as S. Paul sayeth, I beseech you brethren that you offer your bodies as a lively host which is a sacrifice, most pleasing before God. Therefore it is not necessary that every sacrifice should be bloody, and truly Christ doth offer himself now in heaven unto his father for us as he did when he was in this life, so as Christ is said to be offered for us two manner of ways vid. bloodily and unbloodily. And as Christ died but once, nor never shall die again, so he in that violent painful and bloody sort, can never be offered again, nevertheless as Christ died and was offered after a sort in all the sacrifices that ever were from the beginning of the world all of them being figures of that one oblation upon the cross, so is he much more offered in the Sacrament of the altar of the new testament more divinely and truly expressing his death, his body crucified, his blood shed though in hidden, sacramental mystical, and unbloody manner, as all the holy doctors do say, which did call this incruentum sacrificium, an unbloody sacrifice in respect of the carnal sacrifice of the jews, 
Aug. de fide ad Petr. c. 19  which as S. Aug. sayeth, was the prefiguring of the flesh of Christ which he was to offer for sins.   

Whether the Catholic Church commit any offence in leaning to the literal sense of Christ's words, in the blessed Sacrament of the Altar. CHAPTER III.  
1. IF you believe the omnipotent power of Christ, as also if you consider his most incomprehensible and wonderful love towards his church, 
Ephe. 7.  for which he yielded himself unto death for her cleansing, so he gave himself unto her for her feeding, & that she & he may be made one joined together, as it were a body joined unto the head. And to show unto you the true, plain and evident demonstration of those words to be meant literally, according to the tenor and significant terms of the words (for as the philosopher saith: 
Arist li. 1. de interp. cap. 1. & 2  voces sunt signa conceptuum, our words and voices do signify what inwardly we intent) I will begin with the sixth Chapter of S. john, that you may more plainly conceive of what force that place is to prove the real presence of Christ's flesh and blood in the blessed Sacrament. You shall first therefore understand, that the jews of Capharnaum, which thereof are commonly called Capharnites, after they had been miraculously fed of Christ with five Barley loaves, and two fishes, being themselves in number about five thousand, returned unto Christ again for some other like banquet, and to provoke him the more as they thought, they began to brag how their forefathers did eat Manna in the desert; giving him to understand thereby, that if he would get credit amoungest them, he should in like sort feed them, whereupon our Saviour took occasion to declare unto them before hand, that miraculous & heavenly food which he minded afterward to ordain in his last supper, and which should not only equalise their Manna, but so far surpass the same, as a true body surpasseth a shadow, and therefore he said unto them. The bread which I shall give is my flesh: and that he meant by those words, to leave his true flesh indeed to be eaten it steed of their Manna, it appeareth by that which followeth most evidently. For whereas the Capharnite jews, grudged straight way saying, how can this man give up his flesh to eat? conceavinge such a carnal and gross eating of Christ's flesh as of other common flesh, yet he did not take away that scruple as our protestants do now a days, with saying that it should be a bare figure only, or that they should eat bread only and not flesh, and feed on him only spiritually by faith, no he said none of all these things, but clean contrary, to confound their murmuring infidelity and to confirm his former words, he added thereunto other words of more vehemence, saying. Verily, verily, I say unto you, if you eat not the flesh of the son of man, and drink his blood, ye shall not have life in you: with many more of like perspicuity and plainness, for if he should, have answered them according as the protestants expound that place, to be figuratively meant, he should have soon appealed their anger, grudgings, and faithless conceit of those words, by occasion whereof they quite forsook him saying. This is a hard speech who can bear it? Whereas if he had meant of a bare sign or figure, by telling the truth only, he might have kept them continually in his company. In truth it could not stand with the intralls of Christ's charity, being sent principally to convert the jews from their infidelity, and being chiefly ordained to save the lost sheep of Israel, that he should use those words figuratively, 
Matt. 15.  and not declare the same plainly unto them, being a matter of the greatest importance, and consequence, that ever was, for taking away their repininge misbeleeve, the truth whereof he confirmed with his accustomed oath. Verily, verily &c. unless they should eat his flesh etc. they should not have life, yea he used these words immediately after their grudging.  
2. S. Chrisostome upon those stubborn words of the jews. 
Chrys. ho. 45. in joannem.  This is a hard speech who can bear it, saith it is the part of a scholar, not to inquire curiously of that his master affirmeth, but to hear, and believe and to expect in due season a resolution of his doubts: and as for those people by the former miracle done by him in feeding their hungry stomaches being so many in number, they might believe, that whatsoever he said, he could do, or whatsoever he promised he could perform. 
Chrys. ho. 61. ad populum Antioch.  For when he declared his love towards us, he mingled himself by means of his body together with us, that the body and the head should be united together; and to witness his singular affection towards us, he permittted himself not to be seen of such as are desirous, but to be touched and eaten and their teeth to be fastened in his flesh and all men to be filled and satisfied with the desire of him. Tanquam leones igitur ignem spirantes ab illa mensa recedamus, facti diabolo terribiles etc. 
Homilia pradict.  Let us rise therefore from the table as it were lion's breathing out fire, making the devil himself a feared. This mystical blood chaseth away devils far off from us, and draweth the angels near unto us, for the devils when they see within us the blood of our Lord, are put to flight, and the Angels make haste to assist us, thus far S. Chrisostome, whose doctrine herein is no less irksome and repugnant to the sacramentary Protestants, then to those lumplishe jews, because according to that holy doctor, none ought to be curious in asking how or by what means that which Christ affirmeth is brought to pass, for as the jews were overmuch curious in murmuring amoungest themselves and saying. How can he give us his flesh to eat? How shall our stomach away with it? what a hard kind of speech is this? Is it not against nature that one man should be nourished with an other man's flesh? Do not our mouths and stomaches, abhor the same? So this sacramentary protestants have no other thing in their mouths, then how can Christ's flesh, blood, and bones be contained in so little a room? how can his body be at one time in heaven and on the alter? how can it be in a thousand places at once? with many other such jewis interrogations which do daily proceed out of their giddy brains void of grace, not willing, captivare intellectum in obsequium fidei, as S. Paul saith, because they would not resign their wilful opinions, and their blind understanding unto the true direction and obedience of faith, for if they believed that God were able by his word to bring all this to pass, they would never reason after such a sort, for otherwise they may by like interrogations discreditt the whole christian faith, and ask how God made the world of nothing? how a Virgin could bring forth a son? how God came down into the world to be incarnate, and yet remain still in heaven? with many such strange interrogations, which we know rather by divine faith supernaturally infused unto us, then by any natural reason conceived by our gross understanding: which according to Aristotle in his metaphysics, is as ignorant of natural knowledge in respect of things natural as the owl is, of the sun in the middle of the day. So as this holy doctor, impugneth these interrogations as arguments of incredulity and lack of faith, which are interrogations of the jews and protestāns, both which as they agree by two sundry extremes in this infidelity of discreditinge God's omnipotency: so if you compare both those extremities together, you shall find also that these men's extreme madness, deserveth more blame and far exceedeth that of the jews.  
3. But the catholic church useth a mean between both, for it useth none of those incredulous questions which Saint Chrisostome condemneth, but simply believeth that to be true which Christ affirmeth; she holdeth not with the capharnits, who thought because he said his flesh was meat indeed, they should eat him visibly; nor yet with the sacramentaries, who think because he said it is the spirit that giveth life, therefore this flesh is to be eaten by faith only. But contrary to them both, and in the right means, and true meaning between both, joining all Christ's words together, it concludeth, that under the form of bread, Christ's true flesh is realy and substantially received: by saying under the form of bread, it taketh away the Capharnits gross and carnal imagination: by affirming true flesh realy and substantially to be present, it condemneth the protestants spiritual and faithless figurative intention: in all which, the Catholic church is sufficiently grounded and instructed, by the plain authority of Christ's own words, touching the truth of their pretended difficulty. For in the 6. chapter of S. john are thighs words. I am the lively bread which came down from heaven, if any man eat of this bread, he shall live for ever. And the bread which I shall give is my flesh, which I shall give for the life of the world. And where the jews fell at variance amoungest themselves, saying. How can this man give us his flesh to eat? jesus said unto them. Verily, verily I say unto you, unless you eat the flesh of the son of man and drink his blood, you shall not have life in you: he that eateth my flesh and drinketh my blood, hath life everlasting, and I shall raise him up at the latter day, for my flesh is verily meat, and my blood is verily drink, he that eateth my flesh and drinketh my blood, dwelleth in me and I in him etc.  
4. This comunication our Lord had with the jews teaching in the synagogue at Capharnaum, 
Mat. 26. Marc. 14. Luc. 22.  and a twelmoneth after at his last supper, when he instituted the same blessed Sacrament and performed his foresaid promise as they were at supper, as the Evangelist saith. jesus took bread gave thancks and blessed and broke it, and gave it to his disciples saying. Take and eat this is my body which is given for you, this do in the remembrance of me, likewise taking the chalice after he had supped, he gave thanks and gave it them saying. Take and divide it amounge you, and drink all of this, this is my blood of the new testament? S. Paul writeth thus much to the Corinthians saying. For I have received of our Lord that which I have delivered unto you, for our Lord jesus the same night he was betrayed, took bread and giving thancks broke and said, take and eat, this is my body which shallbe delivered for you, do this in remembrance of me, likewise the chalice also after he had supped saying. This chalice is the new testament in my blood, do this so often as ye shall drink in the remembrance of me, for so often as you shall eat this bread and drink this chalice, yea shall show forth our Lord's death until he come, wherefore whosoever shall eat the bread and drink of the chalice of our Lord unworthily, shallbe guilty of the body and blood of our lord But let a man examine himself and so let him eat of the bread and drink of the chalice, for he that eateth and drinketh unworthily, eateth and drinketh his own judgement, not discerning the body of our Lord. You see plainly the belief of the catholic church to be no forged belief, but most firmly builded upon Christ's plain words as the 4. Evangelists and S. Paul do witness, by which the undoubted doctrine of this high mystery of the blessed Sacrament of the altar, is substantially and most certainly confirmed.  

Chrys. in Math ho. 83.  5. But to confirm the same by the testimonies of the fathers, S. Chrisostome saith. Sicut in veteri etc. Even as in the old testament, so likewise in the new, Christ hath for our benefit left behind him and gathered together the memory of his mysteries, bridlinge thereby the mouths of heretics: for when they ask how it is proved that Christ was sacrificed and put to death, besides many other things to musell and shut up their mouths with all, we show them these mysteries, for if Christ died not, whereof is this sacrifice a pledge and token? Thus you see how diligent Christ was and desirous that we should have continually his death in remembrance. For whereas these heretics, Martion, Valentinus, Manicheus, and their disciples did deny this dispensation and work of God in flesh, Christ by this mystery so bringeth us always in mind of his passion, that no man unless he be mad, can be seduced. By which words of S. Chrisostome, the certainty of Christ's body in the Sacrament is proved, for by the truth thereof believed therein, Martion a foresaid and Valentinus, and other like heretics were confounded, who said Christ had no true body, in which he might suffer on the cross: but if the church should have holden, in the time of S. Chrisostome that Christ was present only in the Sacrament by a figure, nothing could have been concluded against those heretics, for they denied not but it was figuratively also present one the cross. We must also understand, that this Sacrament is a pledge or token, not as the sacramentaries would wrest it, vid. a pledge or token of his passion which is lively there represented and brought to remembrance by the true presence of that self same body that suffered. And therefore Christ at the institution of this Sacrament after he had said, take, eat, this is my body, adjoined thereunto those other words. Do this in the remembrance of me, which words Saint Paul expoundeth very plainly, saying. So often as you shall eat this bread and drink of this chalice, ye shall show forth our Lord's death until he come.  
6. The said S. Chrisostome, in the foresaid homily upon this text, hoc est corpus meum, saith let us have no doubt but believe, and behold with the eyes of our understanding, for no sensible thing was delivered us of Christ, but under things sensible. But as for those things which he delivered, they are all out of the reach of our senses. So in baptism is that excellent safety that is given by water which water is a sensible thing. But that which therein is wrought I mean the spiritual generation, that is to be conceived by the understanding: for if thou hadst been without a body, he would have delivered these gifts simply also without bodies. But for as much as thy soul is coupled and joined to a body, therefore they are delivered unto thee, under bodily and sensible things, that they may be the better understood. 
S. Chrys. hom. 24.  O quot modo dicunt vellem formam & speciem eius, vellem vestimenta ipsa, vellem calceamenta videre: hunc ipsum vides: ipsum tangis: ipsum comedis. O how many do say now a days, I would fain see his form & physiognomy, behold thou seest himself, thou dost touch himself, thou dost eat him, thou desirest to see his garments, but he delivereth himself unto thee, not that thou shouldest see him only, but touch him, and have him within thee. Let no man therefore come near, whose stomach wambleth or riseth against it, nor any that is cold of devotion, but let all such that approach herunto, be stirred up and feruentie inflamed, for if the jews did eat their Paschale lamb with haste, standing on their feet, with their shoes on, and holding their staffs in their hands, how much more must we watch and be diligent? for they were taking their journey from Egipte to Pallestine, and therefore they had on wayfaringe and pilgrims apparel, but thou art going up from earth to heaven, wherefore thou must watch and take good heed. If a Duke (saith he in that homily) if the council itself, yea if he that weareth the crown: come herunto unworthily, forbidden him, keep him back, thy authority is greater than his. If so be that a fountain of most pure water were commited to thy charge to be kept clean for thy flock, when thou shouldest see most stinking and filthy swine draw ne'er, thou wouldst not suffer them. And now whereas a most holy fountain, not of water but of blood and spirit, is commited unto thee, if thou shalt see those men draw near which are most defiled with sin, wilt thou not take indignation and forbidden them? Thus far S. Chrisostome, who most plainly declareth Christ's real presence, 
Chrysost. hom 24. 1. Cor. 1.  not only in this homily, but upon the first Epistle of S. Paul to the Corinthians. And also most evidently in his second homily to the people of Antioch saying. What will you say then if I show you, that so many of us as be partakers of the holy mysteries do receive a thing far greater than that which Elias gave, for Elias left unto his disciple his Cloak, but the son of God ascending into heaven, left with us his flesh. And again Elias went himself without his cloak, but Christ both left his flesh with us, and ascendeth having with him the self same flesh etc. By which the sacramentaries can not possible maintain the blessed Sacrament to be a remembrance only of Christ's flesh, if they will admit this holy and learned doctor's testimony. For Elias left a remembrance of himself also, when he left his cloak behind him. But herein standeth the force of this comparison, that Christ far passeth Elias: & therefore saith S. Chrisostome, he did not only leave a far more excellent thing vid. his own flesh, but also took the same with him into heaven, which he left behind him.  

Cyrill. li. 4. c. 13. in john.  7. S. Cyrill that famous Bishop of Alexandria in Egypt, who for his great sanctity and science was appointed precedent of the general council of Ephesus against Eutiches and Dioscorus anno Domini 434. doth agree with S. Chrisostome, who upon S. john's gospel in his 6. chapper hath these words. Then the jews fell at variance amoungest themselves saying. Quomodo potest hic nobis carnem suam dare ad manducandum? How can this man give us his flesh to eat? The malicious and wicked mind whatsoever he understandeth not, he rejecteth upon pride, as vain and false, neither will he give place to any other, or think any thing true which is above his own capacity, and such we shall find the jews in this place: for whereas they having now perceived by those miraculous signs Christ's divine power, they should of right have allowed that which he said, they clean contrariwise say; how can this man give us his flesh? They cry out blasphemously upon God, not calling to mind that with him nothing is impossible: 
1. Cor. 2.  for being as S. Paul saith, sensual, and carnal, they could not understand spiritual things, but this great mystery seemeth unto them peevishness and folly. But let us I beseech you take great profit of other men's sins, and believing steadfastly those mysteries, let us never utter with our mouths, or so much as think with our heart, that same (how) for it is a jewish word, and deserveth extreme punishment. And Nicodemus therefore when he said, how may these things be b●ought to pass, was answered accordingly, art thou a master in Israel, and ignorant hereof? 
Exod. 4. Exod. 7.  A little after in that place he saith. How was Moses' rod turned into a serpent? how was his hand strooken with a leprosy, in a moment restored again to his former state? 
Exo. 14. Exo. 15. Exo. 17.  how the waters were turned into blood? how did their fore father's escape through the midst of the sea, as though they had walked upon the dry land? 
joshua. 3. joshua. 6.  how were the bitter waters changed sweet by the tree? how fountains of water did flow out of the stone? how the running river of jordan stood still? There are innumerable things in which if thou ask how, thou must needs overthrow the scripture, set at naught the doctrine of the prophetts, and Moses own writings, wherefore ye jews should have believed Christ rather then like drunken folk cry out, how can this man give us his flesh: Thus far S. Cyrill, 
Cap. 14. in joh.  and more at jardge in his 4. book, alleging that of Isaias, for if you believe not saith he, you shall not understand, First therefore they should have fastened the roots of faith in their mind, and afterwards ask those questions meet for men to ask.  

Cyrill. lib. 4. c. 23.  8. And the said S. Cyrill in another place saith. Ye do not unwisely deny, that the flesh hath altogether power to quicken and give life, for if you ask the flesh alone by itself, it can nothing at all quicken, as lacking that which should quicken it. But if you will search the mystery of the Incarnation and will know him that dwelleth in flesh, although flesh by itself be able to do nothing, yet than you will believe that it is made able and powerful to quicken, unless you will contend also that the holy ghoaste hath no power to quicken. For whereas flesh was joined with that word which quickeneth and giveth life thereby, it was made also of power to quicken and give life; and although therefore the nature of flesh as it is flesh, cannot quicken or give life, yet it worketh that now, because it hath received the whole operation of the word: for this body is not the body of S. Peter, nor S. Paul, nor of any such like, but the body of life itself, 
Coloss. 2.  and of our Saviour jesus Christ, in whom the fullness of the God head corporally dwelleth and is able to do this; for if honey whereas it is naturally sweet, maketh those things sweet, with which it is mingled, shall it not be very foolish to think that the lively and quickinge nature of the word, did not give unto that man in whom it dwelleth, power also to quicken and give life? for which causes the flesh truly of all other men doth not avail or profit in deed any thing, but the flesh of Christ alone is able to give life and quicken, because the only Son of God dwelleth in it: But he calleth himself spirit, because God is a spirit: thus fare S. Cyrill.  
9 
2. Cor. 3.  By this you may perceive the false interpretation of the protestants upon these words. The spirit is that which quickeneth the flesh availeth nothing, by which words they say that the real presence of Christ's flesh in the Sacrament can nothing proffitt us, and that the spiritual eating thereof by faith only, should be sufficient; for S. Cyrill teacheth plainly that by this word he meant the God head which was united in one person with that flesh of his, & which gave unto it that power to quicken and give life, which no other man's flesh ever had. And the common School of all divines do affirm, that when; Verbum caro factum est: when the word was become flesh, & when flesh was united unto the word: the flesh by the word doth quicken, and give life: and as S. Nazianzenus saith, that as Iron being put to the fire doth burn, and performeth the operation and action of fire: so the flesh being united unto the word, doth quicken, give life, and worketh by the influence thereof; And as S. Thomas saith. Quo intimius est aliquid cum principio influente, eo magis participate de eius influxu. The more intimate and nearer a thing is to its first influent cause, the more it receives the influence & operation thereof. So the blessed flesh of Christ no doubt, being joined and united unto the principal cause of all causes, receiveth a most lively operation from the same.  
10. S. Hilary also that famous Bishop of Poetiers, in his 8. book of the Trinity against the Arrians, hath these words. De veritate carnis & sanguinis non est relictus ambigendi locus, etc. There is no place left to doubt of the verity of Christ's flesh and blood, for by the confession of our Lord, and by our faith, it is verily flesh, and verily blood; and being eaten and drunk by us▪ it bringeth to pass that we are in Christ, and Christ in us. Is not this true? it seemeth verily, not to be true to these incredulous people which deny Christ to be true God. S. hilaries argument, was against the Arrian heretics, who held that God the son was not one with God the father in substance, but only in will: to disprove which assertion, he allegeth a text of scripture where Christ prayeth that we all may be one with him, 
joh. 17.  as he and his father are one, but we (saith Saint Hilary) by receiving of Christ's true body and blood in the blessed Sacrament, are not united unto him in will only, but also to his flesh and substance: wherefore it mustes needs follow, that Christ is united to his father by nature and substance of his God headd, and not by will only. which argument of his doth plainly declare, that the truth of the real presence of Christ in the Eucharist, was then approved and received of all men, for otherwise he would never have convinced them by that argument; and unless you deny Christ to be God, you can not deny him to be truly & really in the blessed Sacrament. And he proceedeth further in that book and saith, If the word was truly made flesh, and if we truly receive the word (being made flesh) in the meat of our Lord, how shall he be thought not to abide naturally in us, who both being borne man, took unto him the nature of our flesh to the nature of eternity under the Sacrament of flesh, which is to be communicated of us? for so we all are one, because both the father is in Christ, and Christ is in us, for himself saith. My flesh is verily meat and my blood is verily drink, he that eateth my flesh and drinketh 〈◊〉 blood, abideth in me and I in him. In another place he saith expounding those words of S. Paul. 
Sermone Cathechesi mystag. 4. 1. Cor. 11.  Accipite & bibite hic est sanguis meus etc. Take and drink, this is my blood, this is my body, who shall dare hereafter to doubt of the truth thereof, sith he did certainly say, this is my blood? who ever will affirm the contrary or say, it is not his blood? nam specie panis dat nobis corpus, & in specie vini dat nobis sanguinem etc. for under the likeness of bread he gives unto us his body, and in the likeness of wine he gives us his blood, that when you take it you shall taste the body and blood of Christ being made partaker of the self same body & blood, so we bear and carry with us Christ in our bodies when we receive his body and blood into our intralls, and according to Saint Peter, are made partakers of the divine nature. And a little after he saith. Quamobrem non sic haec attendas velim tanquam sit nudus & simplex p●nis, nudum & simplex vinum. Corpus enim sunt & sanguis Christi: wherefore I would not have you to think of these things as they were naked and simple bread, naked and simple wine, for they are the body & blood of Christ, and though your senses do tell you the contrary, your faith shall confirm and strengthen you, do not judge by thy taste, when thy sure faith shall guide thee from all doubt.  
11. S. Augustine upon these words. 
Aug. in Psal. 98.  Adoratescabellum pedum eius, adore and worship his footstool, because it is holy, quia in ipsa carne hic ambulavit etc. Because he walked here on earth in that very same flesh, and gave us the very same flesh to eat, for our salvation: and no man eateth that flesh unless first he adore and worship it it is found out how such a footstool of our Lord should be adored and worshipped, and that we do not only not sin in a●oringe and worshipping it, but we sin in not adoring and not worshipping the sa●e. Therefore when thou dost bow down and prostrate thy self unto any such earth, do not behold it as earth, but behold that holy one whose footstool that is which thou dost adore and worship, because for his sake thou dost adore & worship it.  

Aug. cont. jul. Pela. lib. 1. Amb. de ijs qui misteriis initiantur cap. vlt.  12. S. Ambrose that blessed Bishop of Milan, of whom Saint Augustine saith. Veneror ut patrem in christo etc. I reverence him as a father, for he through the gospel in Christ jesus begot me, doth plainly confirm this truth, saying. Ipse clamat Dominus jesus. Hoc est corpus meum etc. Our Lord jesus himself crieth. This is my body, before the benediction of those heavenly words another kind of nature is named: after consecration the body is signified or mentioned: he himself called it his blood, before consecration, it is named an other thing after consecration, it is called blood. And thou saidst thereunto Amen, that is to say it is true, let thy inward mind confess that which thy mouth speaketh, and let thy affection think, that which thy speech soundeth. And in that chapter he saith. But perchance you will say, I see an other thing with mine eyes, how then do you tell me that I receive the body of Christ? this then remaineth yet by us to be proved, how many examples therefore do we use to show that this is not that which nature form, but that which benediction consecrated. And that the power of benediction is greater than the power of nature, for so much as nature itself is changed. Moses held in his hand a rod, he cast the same forth and it was made a serpent. again, he took up the serpent by the tail, and the same returned to the nature of the rod: you see then by the grace given to that prophett, that nature both in the rod and serpent was twice changed; the rivers of Egypt ran with pure and clean water, blood suddenly broke out from the springs, and fountains, there was drink to be had out of the rivers, and at the prophetts prayers the blood of the rivers ceased, the nature of the water returned. All the rest of the holy fathers and doctors that lived before these, and such as came after, do confirm with one uniform consent this sacred doctrine.  
13. S. Andrew the apostle, as Aloysius Lipomanes a most grave and learned author doth gather out of the approved authors, when he was to be crucified said these words. Ego omnipotenti Deo etc. I do daily sacrifice to the omnipotent God the unspotted lamb, who being truly sacrificed and his flesh also eaten of the people, remaineth both sound and alive. 
Ignat. ep. ad Smyrnenses.  S. Ignatius which was disciple unto S. john the Euangeliste, writing against the heretics Symonianus and Menandrianus who as they denied the Incarnation of Christ, so they did also deny the mystery of this blessed Sacrament. Sic, ait, Eucharistias & oblationes non admittunt, quod non confiteantur Eucharistiam esse carnem saluatoris etc. So they do not admit eucharistes, and oblations, because they do not confess the eucharist to be the flesh of our Saviour, which flesh did suffer for our offences, 
Theo dialog. 3.  which the Father according to his benignity hath raised up: this place is cited by Theodoretus. 
Tertull. lib. 2. ad uxorem & in libro de Idolatria.  Tertulian also reprehending wicked priests exclaimeth against them, saying. Semel judei Christo manus intulerunt & vos etc. The jews did offer violence unto Christ, but so you do also violatt and handle his body most irreverently, such irreverent hands should be cut of etc. And how should he say these words, if he should think that in the Eucharist should be only the figure of Christ's body? So Orig. homil. 13. in Exod. expounding the 25. of that book, homil. 7. libr. numeri in caput Math. 26. Math. ubi sic legimus homil. 7. Levit. homil. 9 in Levit. concita. in cap. 15. Matth. So Cyp. who suffered death Anno Domini 259. sermone de lapsis. So Athanas. who is citted of Theodoretus, 
Theod. 2. Dialog.  Cyrillus, Hieroso. initio Cathechesis. 4. mistagogice, & in tota ferè Cathechesi. Greg. Nyss. in lib. de vita Moysis. So. S. Optatus Millevitanus which did flourish in sanctity and learning in one time with S. Ambrose. Quid enim est tam sacrilegum? what is more detestable then to destroy and defile the altar on which sometimes you have offered yourselves, in which the desires of the people and the members of Christ are carried? and a little after, what is the alter but the seat of the body and blood of Christ? S. Naz. living also in the same time, 
Nazianz. oratione de Pascha.  absque confusione & dubio &c. without confusion and doubt we ear his body and drink his blood.  
14. S. Ephrem the familiar friend of S. 
S. Hieron. in Cathalogo scrip.  Basill & of that authority that in the church after the scriptures his works were read as S. Hero. doth witness, saith. Quid scrutaris etc. why should you search the inscrutable things of God? if you curiously search them, you ought not to be accounted a faithful christian, but a curious companion, be faithful and innocent, be partaker of the unspotted body of our Lord, and assured with a sound faith that you eat whole the lamb himself. S Epiphanius which was a familiar friend of S. Athanasius, doth compare the heretics that deny Christ's body to be in the Sacrament, with Aesop's dog, who having a piece of flesh in his I●wes, passing over a river and beholding the shadow thereof in the water, did let go the true flesh, striving by ducking under the water to get only the shadow, and so he had neither the one nor the other: so the heretics let's go the true flesh of Christ, only for a figure, and so they have neither benefit by the one, nor by the other. 
Io. Diaco. lib 2. vitae sanctit. q.  Saint Gregory, as joannes Diaconus doth write, did prove by a miracle that was done, that the bread was turned into Christ's flesh. Damascen which lived in the time of Leo the Imadge breaker, in the year of our Lord God 740. saith. Panis vinumique etc. Bread wine and water by the invocation of the holy ghost, are supernaturally turned into the body and blood of Christ, and they are not two, but one and the self same thing; bread and wine are not the figure of the body and blood of Christ, God forbidden, but it is the self same body of our Lord deified. 
Theophil. in cap. Math. 26.  Unto this agreeth Theophilactus who lived in the year of our Lord 800. saying. hoc est corpus meum etc. this is my body; he showeth that the self same body is bread which is sanctified upon the altar, and not answering a figure, for he did not say this is a figure, but this is my body.  
15. In the life of most sacred divines, I I cannot forget the worthy and holy Saint one of the best preachers that was in the world since the Apostles time, I mean Saint Vincent Ferrer▪ who thus writeth. 
Vincent. sermone de institutione Sacrament. Eucharist.  Deus à principio mundi voluit adorari sub aliqua forma. God from the beginning of the world would be adored under some form or visible figure, because God according to his substance or essence, cannot be perceived or beholden of any. And so the patriarchs as Adam, Abraham, and others, did behold him under an other form, which was not God, and so they adored not the form, or figure, but God in the form or figure. Afterwards in the time of the prophetts amoungest whom Moses was the first unto whom God appeared in the form of fire, in a burning flame, and Moses did not adore neither the fire nor the flame, but God in that figure. 
Exod. 29.  In Exodus God gave the law in Mont Sinai, and God descended there in the form of fire, and Moses and the people did adore God, and not the fire, but in the form of the fire. 
Exod. 20.  In another place he commanded Moses to make the ark both within and without gilded with gold, and so all the jews did adore not the wood thereof or the gold, but God which would be adored under that form: and so (saith this Father) the jews do scorn us because we adore God in the form of bread. 
3. Reg 8.  So in the book of kings when by god's commandment Solomon made the Temple and the Arch so secretly kept in Sancta Sanctorum as none could behold it, God would be adored under the form of a cloud: so Solomon and all the people did adore not the cloud, but God under the cloud. Afterwards God came under the shape of a man, under which shape he was also adored of the faithful, and so when he was to pass out of this world, he ordained an other shape under which he should be adored, which is not the terrible fire, neither the ark, or the cloud: but the bread which is better than all these forms, or figures, which gives life, because that the life of man principally consisteth in bread, and so we do not adore the bread, neither that whiteness which representeth the divine purity, neither the roundness thereof which representeth the divine eternity, which hath neither beginning nor end, but God under the form of bread, as he was honoured of the faithful before his passion, as of the Magis, of the Leper, of the Chananean, of the Hemorissa, of the blind borne, and of many others, and after his passion being risen from death, he was honnored of the Apostles and of the devout women, according to Saint Mathewe. And now being glorified in heaven we behold him also in the Eucharist, and although he descends daily therein, yet he forsakes not heaven, even as the son giving light to all the world forsakes not his own sphere, and the voice although it resoundeth in the ears of many, yet it remains with us. And if the corruptible or transitory word, or the created light, can do this, much more the eternal word which was from the beginning, the sun of justice which is Christ jesus can do more being now made flesh, and suffering for flesh, 
Genes. 41.  & came to feed flesh. And as joseph was adored in all Egypt because he prevented dearth by providing corn: why should not Christ be adored of the Church in this blessed Sacrament which gave bread from heaven unto us in great abundance? thus he.  
16. Let us therefore awake out of sleep, I mean out of the drowsy and slumbering sleep of sin and heresy, & with Elias, to eat as the prophet David saith of the bread of Angels, 
3. Reg. 19  for we have a long journey in this persecution of the church, where already the dreadful proclamations do sound the alarm in all the corners of poor Ireland, we ought therefore every one to awake and get up out of the quaikmeere and pit of our former misdeamenors, and to prepare ourselves with a clean heart against the thundringe threatenings of this bloody battle. 
Serm. de Euchar.  This is the counsel of S. Cyprian in the persecution of the faithful, that every one prepare and dispose himself to receive this blessed Sacrament. This was done in our days by the constant priests at Rochel, in those tragical garboils of the Hugonit●s, the chief of them being called the Abott of S. Bartholomew, and the town being surprised by the instigation of one north, a minister sent thither by calvin, for that purpose. And the poor Abbot to fortify the poor priests did use upon the sudden the words of consecration upon common bread, for that he durst not celebrate or reserve the holy hosts, in sacrario, for fear they should be cast unto the dogs, or otherwise be irreverently handled, as those Hugonotts were accustomed to do in other places of France, and gave it unto those constant Martyrs to the number of 24. and every one of them being resolved rather to suffer any death, then to make shippwracke of their faith, were cast headlong with a great stone about their necks from the high steeple that standeth over the key. The king's mother also, that constant Martyr, received this blessed Sacrament before her execution, which she reserved in a sacred pix being secretly sent unto her. So as every constant Martyr ought to apply to himself in his greatest extremity, this sovereign medicine, which is of greater force to animate and fortify weak fainted hearts, than all the amber grease in the world, and every virtuous Christian ought to say with the Apostle. In fide vivo filij Dei, 
Galat 2.  I live in the faith of the son of God, which loved me and yielded himself for me, 
Ephes. 2.  and so the same Apostle said in Turrian other place, which loved his church and yielded himself for her, and for whose cleansing and purify from sin, and sanctifienge her with grace as the said Apostle saith, 
1. Cor. 1.  Factus est nobis iustitia sanctificatio & redemptio, he is sanctification and redemption leaving unto us continually a blessed jewel which is his sacred flesh, to work those wonderful effects, which no other flesh could ever bring to pass, for God doth make an instrument of those things for our salvation by his grace, which otherwise were most offensive and hurtful unto us. By the tree we were made slaves, by the noble tree of the cross we are made free. By the universal deluge of water the whole world was overthrown, by the water of baptism, the same was restored. By a dream, joseph was made a slave and abused, by a dream he was set free and advanced to the highest dignity of Egypt. By a woman the whole stock of Adam fell, by a woman the same was raised up again. By meat the whole world suffered death as it is written. In quacunque die comederis ex ea etc. Whatsoever hour you shall eat thereof you shall die the death, by meat the same obtained life, himself pronouncing the same, qui manducat hunc panem vivet in aeternum, whosoever shall eat this bread (which he plainly affirmeth to be his flesh) shall live for ever: which flesh is the only remedy unto Virgins, against the frailty and raging concupiscence of fleshly desires, although matrimony after the fall of Adam was secondarily ordained against the furious passions thereof being a secondary effect of the same, yet in the law of grace, when a sacred Virgin brought forth a Virgin without the carnal operation of voluptuous sensuality: this virginal, immaculate, and unspotted flesh brings forth so many millions of Virgins, which have been and shallbe in his church unto the world's end, and because you taste not of this flesh making it but a bare figure, you cannot live either chaste or continent, much less Virgins, for it is a chief paradox in your doctrine, that no man can live chaste.  
17. Lastly, this is proved by the infallible truth of Christ's promise, 
john 6.  who performed whatsoever he promised, but he promised plainly and evidently to give his true flesh truly, therefore he did perform the same. The mayor is known, unless you will charge Christ with a lie; The minor is proved in the 6. chapter of S. john. The bread that I shall give is my flesh for the life of the world: and so he performed it when he said. Hoc est corpus meum. And in that place he saith. Caro mea verè est cibus & sanguis meus verè est potus, and also he saith unto the jews, unless you eat of the flesh of the son of man, you shall not have life in you. And when he said truly, he did exclude figuratively, for the one taketh away the force of the other. But here perhaps an heretic will object, that if we adore the eucharist for being the body of Christ, the people adoring the same being not consecrated, by the iniquity of the priest should commit idolatry? Whereto I answer, that as Laban causing Lia to lie with jacob instead of Rachel, was not any imputation to the said jacob, he being ignorant thereof for that he thought her to be his proper wife: so it should not be idolatry for the people ignorantly adoring Christ in an host not consecrated: even as it is not an offence before God, if one should reverence a false brother, for a supposed or pretended virtue, though otherwise he were a dissembler, for he doth not honour the impiety of hypocrisy of the said dissembler, but the religion and sanctity that is thought to be in him. Or as if a blind man should say unto S. Peter, jesus the son of David have mercy upon me, thincking him to be Christ, should not commit Idolatry. Even so the Church should not be deceived or be convinced of Idolatry, if a wicked priest would not consecrate through his malicious intent, for the catholic faith holdeth it for an assured belief, that Christ is not in any host, but in that which is rightly consecrated: nor every one lawfully regenerated or with God reconciled, that is not lawfully baptised, and orderly and rightly reconciled.    


That there is a purgatory, which is proved aswell by Scriptures, and ancient Fathers, as also even by the testimonies of Protestant themselues. CHAPTER I.  
1. THis is proved by reason, for if you grant that God is merciful and just, as indeed he is, you must also prove purgatory. For if a man do live most wickedly all his life without any remorse of conscience, or any other penance, and at his death doth ask for mercy, I think you will not say he shallbe condemned unto the everlasting pains of hell, because he sought for gods mercy, nor yet shall he enjoy presently everlasting bliss, for that God is just in punishing the sins of wicked people, for as S. Gregory says, as the shadow doth follow the body, so penalty and pains doth follow sin: but he shall not have everlasting pains; therefore he must be liable to a temporal which was not inflicted upon him in this life time, therefore in some other place, which is purgatory.  
2. Although God doth remit sin; quantum ad reatum culpae, which is the guilt of sin, yet he doth not remit temporal pains, as may appear by David, who although his sins were remitted unto him, yet he suffered temporal punishment, as likewise Ezechias, the Ninivites, and others, who notwithstanding their sins were forgiven them, yet they suffered temporal pains and pennalties in this life, as the Israelits whose penance was that they should not enter into the land of promise. S. August. tract. c. 24. in john. saith productior est p●ena quam culpa: and therefore the church imposed penance after the absolution as we may see in Conc. Nyce. cap. 12. Laodic. c. 1. Dionys. Areop. de eccl. Hier. ca 5. Tertull. lib. de poena qua nihil prodest de poenitentia d. 3. Hieron. epist. ad Ocea. Amb. lib. 5. ca 10. Orig. homil. 15. in Levit. August. epist. 54. 
Bulleng. decad. 4. serm. 10.  Bullenger a great protestant doth acknowledge the old doctors of the Church to have prayed for the dead. I know saith he that the great Doctors of the Church S. Augustine as also S. chrysostom, 
Aug. ser. 32. de verbis Apostoli.  and other great and eminent doctors have written of this matter; I know, saith he, that the fathers do say that to pray for the dead is an apostolic tradition, also that S. Aug. did say that to offer sacrifice for the dead, was observed in the universal Church. And Aerius was condemned for reprovinge prayers for the dead, thus fare Bullenger. This Aerius for being refused of a Bishopric, as S. Augustine said, 
Aug to. 6. de haeresibus ad quod vult. Deum haeres. 53. Musc. cap. de orat. pag. 515. Zuing. to. 1. Epicheresis caminusae. Caluinist. li. 3. ca 2. tomo 5. Conr. in Tobian c. 4 Vrba in Baruch. 3. Brent. in apol. conf. Wittemb. cap. 5. de bapt. 1. part.  fell to Arianism and reproved prayers for the dead. Musculus also another Protestant, doth testify the same. Zuinglius said, that the Apostles did use the same. calvin saith, that this was used in the church above 1300. years a go: Also Conradus Pellicanus the chief protestant at Tigur, did allege, that Tobias did allow the ancient custom to sacrifice for the dead. Vrbanus Regius another great protestant saith, that Baruch the prophett did prey for the dead. Brentius saith, that the Christians would not have prayed for the dead, if they had not been instructed by the precepts of Christ and his Apostles. The said Vrbanus which was the chief instrument with Luther to sow Lutheranism in Suethland and in the Dukedom of Lumburge, à parte operum in formula cautè loquendi, when the Apostle reproved the Thessalonians for howling and crying after the manner of Gentiles for their dead, he took not away, the care or memory for the dead, 
De locis communibus c. 19  but confirmed the same. The same Vrbanus affirmeth that Luther was of this opinion saying, that it belongeth to Christian piety, that we should commend unto Christ by devout prayers, our Christian brethren as it hath been the custom of the church always, withal the doctors and holy fathers thereof. The same Vrbanus further affirmeth in the place above cited, that we ought not to departed from the practice and belief of the fathers here in, unless we will contradict the word of God.  
3. This Protestant citeth many fathers also to confirm his doctrine as S. Nazianzenus in the funeral oration unto Cesarius his brother, concerning his mother, and Gregory Nissenus, Chrysost. homil. 69. S. Ambrose of the death of Theodosius Emperor, the council of Africa cap. 8. S. Aug. confess. lib. 19 which prayed for his mother, and in the book de civitate Dei: cap. 9 & in libro, de cura pro mortuis agenda cap. 4. vid. in the book which he did write for the care we should have for the dead: & in lib. de haeresibus haeresis 53. & in lib. de cura pro mortuis habenda cap. 1. he writes that a certain heretic did give out that we ought not to pray for the dead. 
Idem locis communibus cap. 18 de purgator. Idem prima parte.  Damascenus in sermone de ijs, which departed this life in faith saith, that the Apostles and disciples of our saviour admonished us, that in the dreadful and living Sacrament, we should have a special remembrance of the faithful departed this life, and saith that this is the received and general decree of the catholic church, and the observation and old custom of all christians, for the which are cited the books of the Maccabees, Dionysius Areopagita cap. ultimo ecclesiasticae hierarchiae. S. Nazian. z S. Chrisostome S. Gregory Nissen S. Athana: and S. Basill. The said Vrbanus also very earnestly proved that the Apostles of Christ taught the same, out of Tertulian, S. Athanasius and S. Ambrose. He declared also that Asia, and Muscovia do pray for the dead.  
4. It is also manifest that the Greeks' do prey for the dead, by the confession of the Greeks' sent to the Lutherans of Germany, by Hieremie Patriarch of Constantinople, 
Purgatory.  anno Domini 1579. Did not Christ pray his father for Lazarus that was dead? Did not the widow of Naim pray unto Christ for her child that was dead, although she prayed for restoring him unto life, yet much more, for remission of his sins? doth not S. john say. 
Io. 1. cap vlt.  There is a sin unto death, there is another sin also not unto death? of these as Oecumenus saith upon that place▪ they which die in deadly sin, for them I say lest no man pray. S. Augustine says, 
Aug. lib. de cura pro mortuis agenda  that the soul departs from our bodies in one of these three degrees. The first degree, is of those that depart perfect and good. The second of those that are imperfect and impenitent, the third of those that are in a mean betwixt both, neither altogether good, nor altogether bad. For the first we need not to pray, of whom it is said. Cum dederit dil●ctis suis somnum ecce haereditas Domini etc. when it shall please God to give the elect, rest and quiettnes, behold they possess their inheritance etc. I mean such as are holly in deed, either holy by their death as Martyrs, or such as otherwise in their life's show both to God and man extraordinary holiness and compleatt perfection, of them there are few in respect of those; Qui ducunt in bonis dies suos, & in puncto ad infernum descendunt, that made themselves slaves unto the apparent, but false show of worldly, and transitory goods, and in a moment they do go down into everlasting damnation. For the joy of an Hypocritt is measured by an instant, for which people we may not pray: for our saviour said they received their reward in this miserable life with the richman. But for the other in the third rank we pray as S. Dionis. Areopag. says. Divinus sacerdos pro mortuis orans, etc. 
Dyonisius Areop. c. 7. eccles. hierar.  the divine priest praying for the dead, he prayed for such as lived holy, yet they having contracted some blemish by reason of their humane infirmity, are detained in purgatory, and as S. Augustine says, 
Aug. Euc. ca 110. tom. 3.  our suffrages proffitts them that are in a mean betwixt good and bad, of which kind of people S. Paul saith, saluus tamen fiet, sed tamen per ignem, he shallbe saved, 
1. Cor. 3.15. Cypr. Ep. 52.  but yet through fire. According to which S. Cyprian saith. Aliud est missum non exire inde etc. It is not all one being sent to prison never to departed thence until the last fardinge be prayed, and to receive presently the reward of faith and virtue: it is not all one to be purged and cleansed by the torments of a long fire, and to have all his sins whatsoever already refined & purged by sufferance. And because we do not know certainly the state of every one that departs this life, S. Augustine saith. 
Aug. lib. de curapro mortuis habenda.  Pro mortuis sive altaris, sive orationum sacrificijs solemniter supplicamus, quamuis non pro quibus fiunt omnibus prosint. For the dead we make our supplications, aswell by the sacrifice of the altar, as by our prayers, although every one receives not proffitt thereby, but such as when they lived merited the same: but because we do not discern what they be for whom we ought to offer the same, none such as are regenerated, may be omitted, unto whom this benefit may or aught to be due: for it is better it should be superfluous unto them, that receives no proffitt or harm thereby, than it should be wanting unto them which may reap benefit by it.  

cyril Cathe mist 5. 1. S ja. coli liturgia.  5. But let us further see what other holy fathers say. S. Cyrill saith, let us pray for all that departed amoungest us. S. james saith. Dominum oremus, let us make our prayers to our Lord, that our parents and brethren which departed before us, 
Clemens Romanus lib. 6. const. apost cap. 30  may rest in peace. Also S. Clement of Rome saith, that the Deacon at Mass did pray for the dead. S. Athanasius saith. If the souls departed received no benefit of the sacrifice of the body of Christ, it should not be used for the commemoration of the dead, 
Tert de Corona  de varijs quaestionibus q. 39 Tertulian also saith. Oblationes pro defunctis, pro natalitijs annua die facimus. We make oblations for the dead and, do observe their anniversary days. 
joh Damas' de fide oratione.  S. john Damascen hath these words: the disciples and divine Apostles of our Saviour have ordained, that in the pure and trembling mysteries which give life, there should be memory of the faithful departed, which the Catholic Church ever observed and will observe unto the end of the world. 
Paulinus.  Paulinus affirmeth the same epist. 31. lib. 3. cap. 34. Gregor. Nyss. oratione Cathechesi. c. 8. Hier. joh. cap. vlt. in fine. Idem in Osee. cap. 14. Hier. in Matth. ca 3. Amb. in Psal. 118. ser. 3. ser. 20. in fine, id. in Luc. cap. 12. Aug. in Enchi. cap. 67. Aug. de civitate lib. 21. cap. 13. & sequentibus de Genes. against the Manichees lib. 21. cap. 20. lib. 8. quaest. q. 1. Homil. 16. and in other places. S. Cyprian. li. 1. epist. 4. Euseb. lib. 4. de vita Constantini cap. 91. Nicephorus lib. 8. cap. 26. Plat. in vita Sixti, S. Aug. ser. 34. de verbis Apostol. who boldly affirmed that it is not to be doubted, but that the dead are helped by the prayers of the holy church by the healthful sacrifice and alms that are given for the souls of the dead. And in another place he saith, 
Aug. lib. de cura pro mortuis.  we ought not to omit our suffrages, and prayers for the dead.  

Purgatory.  6. Lastly the council of Carthage doth confirm this truth whose words be these. Poenitentes qui attentè leges poenitentiae exequuntur: such as are penitent for their sins and perform the penance that was enjoined unto them; if by chance they die either by sea or land, when as otherwise we cannot help them, let us remember them in our prayers, and sacrifices. S. Augustine prayed for his Mother, saying: Pro peccatis matris meae deprecor te exaudi me etc. I beseech thee to pardon the sins of my Mother by the cure of thy blessed wounds, which hanged upon the Cross, & sitting at the right hand of God that thou make intercession for us. Aug. Confess. This is proved by Scripture, Isa. 4. Malach. 3. Math. 12. 1. Corinth. 3. Machab. 12. Psal. 76. Luc. 11. Daniel. 4. Philip. 4. Eccle. 4.6. 2 Reg 28. Psal. 118. Marc. 12. Apoc. 5. Math. 5. 1. joh. 5. Apoc. 5.3.13. This is also proved by so manny apparitions of the dead, made unto those that were living in this world, desiring them to pray for them, 
Ecclesiast. hist. gentis Anglor.  of which S. Gregory makes mention in the 4. books of his dialogs, and venerable Bede in his 5. book cap. 13. cap. 14. and 15. also in his fourth book. cap. 25.   

touching the Pope's Authority, in releasing of souls out of purgatory. CHAPTER II.  
1. THe learned divines do teach, that the Pope doth, and lawfully may apply, unto the souls departed by his keys, some part of the church's treasure which consisteth of Christ's satisfaction, and the sat●sfactions of other of his saints, by which they that are departed, as they have need, may receive benefit: For the do understanding whereof, there are two things; The one is, a sentence of absolution definitive, pronounced upon the person penitent; The second is, the recompense of the dept of sin, remitted by the said absolution, through the application of the church's measure, by the power of the officers keys: none of these two jointly can ever be exercised upon any person not subject, though the one may. For absolution cannot properly be given nor be fruitfully received by any man, not subject to the givers regiment. But the application of the treasure, may by the keys procure mercy for them, that be in need (per modum suffragij) so that, 
Indulgence.  the Popes do not absolve any man departed absolutely, but only offering in the person of Christ to God the judge of all, the death of his own son, withal the abundant price of his passion and grace, and the satisfaction of his saints, for to procure mercy and help for the faithful souls, that are in that distress of the furnace of purgatory, as the like is done with great piety in many other holy actions of religion, 
Rof. con. Luth.  continually practised in the church, for the mutual help one of another.  

Col. 1.  2. So S. Paul saith. I rejoice in suffering for you, and do accomplish those things, that want of the passions of Christ in my flesh, for his body which is his church: not that any thing was wanting to Christ's passion or the merittes thereof, for he sufficiently satisfied the eternal father, de rigore iustitiae; in the rigour of justice; but that the aflictions and torments that the saints do suffer for the church, should be added and joined unto Christ his actions, in his sufferance, and troubles, to increase, and augment the treasures of the church, to be disposed and imparted to all the members thereof, for allaying and asswaginge the dreadful pains due unto our sins: out of which treasures and riches, so many indulgences are granted by the chief pastors thereof. For this purpose the indulgences now in the law of grace, 
Genes. 25.  were figured by the jubilee of the old law; unto which agreeth the gloss of S. Ambrose upon that place. Suppleo reliquias pressurarum Christi in carne mea, pro corpore eius quod est ecclesia. I do make up the relics and fragments that lacked of the passion, and torments of Christ in my own flesh for the church. For as some do abound in good works and satisfactions (as S. Paul) who reckoneth up his afflictions and glorieth in them, 
2. Corinth.  and job who saith that his pennalties far surmounted his sins, and our blessed lady who never sinned, and yet suffered so great dolours, so other some do want and are to be helped by the abundance of their fellow members, which intercourse of spiritual offices and recompense of the wants of the one part, by the store of the other, is the ground of the indulgence which the church daily dispenseth with great justice and mercy, by their hands in whom Christ hath put the word of our reconsilement, to whom he hath commited the keys to keep and use, his sheep to feed, his mysteries and all his goods to dispense, his power to bind and lose, his commission to remit and retain, & the stewardship of his family, to give every one their meat & sustenance in due season  
3. And where as heretics say, that the priests or others that give this grace, may receive no reward; I answer that the graces of God are not to be sold for money, although that poor priests that serve at the Altar according to the scripture, must live by the altar. S. Thomas saith that indulgence may profit one two manner of ways. 
D. Thom. Supple. 3. p. q. 61. artic. 10. scip. q. ar. 1. q. 16. ar. 3.  First principally and directly it profits him that receives the indulgence vid. when he doth that, for the which indulgences are granted: as when he visitts the sepulchre of some Saints. secondarily and indirectly the indulgences do proffitt one, when for his sake one performed that which was the cause of granting the indulgence. But if the form of the indulgence be such as whosoever that will perform this or that, he that accomplisheth the same shall have the indulgence, he cannot transfer the fruit of the indulgence unto another, because he cannot apply the universal intention of the church by which all common and universal suffrages are comunicated, and applied, but if the indulgence be of that form, that whosoever doth this or that, 〈◊〉, for his father, or any other that he thinks good, that is detained in purgatory, shall have so much indulgence, such an indulgence is not only available for the living, but also for the dead, for the church hath as much power to confer and bestow, the fruit of her common suffrage unto which, the indulgence doth rely, upon the dead as upon the living▪ thus far S. Thomas as v And so saint Augustine saith, that the suffrages do profit those that are in a mean betwixt good, & bad, but such as S. Thom. saith are in purgatory: for the pains of purgatory are to supply the satisfaction which was not fully accomplished in this life, and so the work of one may satisfy for another, whether he be dead or alive, 
Greg. lib. moralium c. 23.  for as S. Gregory saith, God doth change his sentence, but not his council as may appear of the Ninivites, Achab, and Ezechias, against whom Gods sentence being given, was changed and revoked by his mercy.   

Whether it be against the law of God, to forbid Priests to marry: and whether vows and votaries are rather the invention of men, than the ordinance of God. CHAPTER III.  
Jovinian above 1000 years a go, 
1. Tim. 4.  alleged S. Paul, as protestants do now saying, that time should come, when men erring in faith, should prohibit marriage: by which doctrine many Nuns at Rome (as S. Hierom against jovinian and S. Aug. 
Aug. lib. de haeresib.  in his book affirmeth) were misled and broke their vows, and ran headlong unto all turpitude of sensuality. But this text of holy scripture, 
Tertul. li. Praescrip. Chrys. 12. in 1. Tim. Irene. lib. Aug. heres. 25. 40 Hiero c. 1. con●ra. jovini Epha 5. Ele. 1. ep. 17. Ber. serm. 60. in cant.  is expounded aswell by those fathers, as by others, that he meant of such as should say, that marriage in his own nature should be evil as the old heretics said, Tatian, Marcian, Manicheus, with their disciples. Eucratites, Patricians, Eubionites, Priscilianists, and others. Yea the Church doth reverence matrimony being one of her 7. Sacraments, more than protestants, for they make no Sacrament thereof: and she doth only forbid breach of profession and violating of a vow made once to Christ.  
2. Another place they allege against the vow of Chastity, 
1. Cor. 7.  which is that of S. Paul: Melius est nubere quam uri, it is better to marry then to burn, but this is spoken of such as are free persons, and not of professed persons, as all writers do expound. So Saint Gregory saith, if they cannot suffer the tempestuous waves of tentation without wreak of their salvation, let them betake them to the port of marriage, for it is written. Melius est nubere quam uri, it is better to marry then to burn. S. Ambrose upon this place hath these words. Vri est desiderijs agi & vinci, ne vincamur autem in nostra potestate est per Dei gratiam: to burn is to be vexed with concupiscence, but that we may not be overcome, is in our own power, by Gods grace. But this is no new practice of malignant heretics, to maintain detestable luxury, under the collar of lawful matrimony. For as Eusebius saith of the heretic Cerinthus, because he was given to the belly and sensuality, he framed and coined scripture according to his vicious fancy. The said jovinian saith. Raro ●e●unate, crebrius nubite: fast seldom, marry often. He and Vigilantius said, that there was no difference betwixt virginity and marriage. julian the Apostate setteth down by law, as our Apostates set forth by preaching, the ravishing of virgins, the deflouringe of sacred Nuns, the breaking of vows made unto God, the compelling of votaries dedicated to his sacred service, to forsake and leave of what they have solemnly promised, and firmly purposed.  
3. But S. Mathewe saith, that the Apostles forsook all and followed Christ, yet our new ghospellers forsook Christ and took the word only upon these words. Melius est nubere quam uri, better it is to marry then to burn. I would they would use S. Paul his medicine against their burning concupiscence. 
1. Cor. 9  Castigo corpus meum etc. I chastise my body and I reduce my f●esh in the servitude of the spirit, lest that preaching penance unto others, I should become reprobate myself. David also did use the same, when he said: 
Psal. 68  Operiam in ieiunio animam meam, & posui vestimentum meum ●ilicium. I cover my soul with fasting and my body with a hear clothe: do you but so, and you shall have gods grace to resist all the occasions of the world, temptations of the devil, and asurementes of the flesh as S. Paul had, unto whom God said. Sufficit tibi gratia mea, 
2. Cor. 12.  it sufficeth to have my grace, God is faithful who will not suffer us to be tempted above our strength, for as Christ saith, the kingdom of heaven suffereth violence, and none can get it, but by force: nemo coronabitur etc. none shallbe crowned unless he shall fight lawfully; Therefore S. Gregory saith. Fortitudo iustorum est carnem vincere etc. The fortitude of the just, is to master his flesh, to resist the appetites of his proper will, to extinguish and despise the delights of this life. I would they had taken example by the serpent, who to cast off her old skin fasteth three days, and then doth wrest her body through a narrow hole, and so doth cast away the old rugged and withered skin, and a new presently doth grow, and so S. Paul bids us to do the like when he saith. Induite nowm hominem; put on the new man which was created accodinge to Gods Image in justice and sanctity of life; for he said in another place that our sanctification is the will of God, that we should abstain from fornication, and that by the narrow way of penance we must enter into life. And then might you say with the said Apostle. Omnia possum in eo qui me confortat. I can do all things in him that doth strengthen me; whosoever destroyeth the temple of our Lord, God will destroy him. Moi●es spoke unto the Leviticall priests, be you holy, because your Lord God is holy; be you clean that carry the vessels of our Lord.  
4. Now the continency of priests is plainly proved by the law of God. 
Cor. 7.  Qui sine oxore est sollicitus quomodo placeat Deo, he that is with a●● a wife is careful how to please ●er, and so he is divided. S. Paul saith, It is good for a man not to touch a woman. Our Saviour saith, 
1. Cor. 8.  there are Eunuches which gelde themselves for the kingdom of heaven. Wherefore it is good to be sole and single whereby one may with greater liberty pray unto God, administer the Sacraments, and be more liberal to the poor. 
1. Cor. 7.  For S. Paul willeth a Priest to keep hospitality, but his wife and children would not suffer him that is wedded to perform the same. 
1. Timoth. 4.  S. Paul biddeth Timothy to keep himself chaste, but the wife will say. Red debitum, render conjugal debt. Saint Paul forbiddeth widows to marry, 
1. Cor. 7.  that have vowed chastity. Vovete & reddite, 
Psal. 75.  vow unto God, and perform the same saith the prophett. The priests of the old law notwithstanding that for special causes they might marry, for that priesthood went then by succession, and not by election, 
1. Para. 24.  as ours doth, yet during the time of their office in the temple, they were separated both from wife and all their family. 
Luc. 1. Exod. 11.  It is written that it was not lawful for the jews to eat any part of the Pascall lamb, unless they had their joins girded vid. unless they lived chastely. 
1. Reg. 21  Abimelech would not give the bread of proposition to David, before he told him that both he and his company did not lately touch their wives, saying. If they be clean from woomen let them eat: whereupon S. Hierom upon the first Chapter of saint Paul to Titus did allege that place saying. Tantum interest etc. There is so much difference between the loaves of proposition and the body of Christ as betwixt the shadow and the body. 
Aug. ser. 37 ad fratres.  5. Who knoweth not that S. Paul counselled even the married men of the riotous Town of Corinthe, to abstain from the use of marriage a certain time for prayer sake? much more the priests should always abstain, because they are bound always to pray for the people, as S. Ambrose saith. And S. jerom saith, if the laiety ought not to pray unless he abstain from the duty of wedlock, the priest that must always offer sacrifice and prey must always also abstain etc. And S. Basil saith, that the chaste and sole life, is like to God himself.  
5. But the Protestant Apostates, do colour the satisfaction of their carnal lusts with S. Paul's words, saying. That a Bishop must be the husband of one wife. Whereto I answer, that when the Apostle would have all priests chaste, as was S. Timotheus, Titus, Euodius, and saint Clement, and although in those days the profession of virginity, & chastity begun, so as there were but few Virgins, yet the Apostle would have that such as should be chosen Bishopps, should be either of those that were but once married, or who after his wife's death, was at liberty, or by consent of both man and wife, both of them lived chaste, as I have known many laymen to have done the like. And this was the mind of the Apostle as the protestants themselves cannot deny. And so S. Hierom saith. 
Hier. ad jovi.  Cōf●●eris non posse esse Episcopum qui episcopatu ●ili●s facit; you confess (saith he) that he cannot be a Bishop which begets children in his bishopric, otherwise, he shall not be accounted a married man but an adulterer; so the Apostle did teach and all antiquity: thus far, S. Hierom and S. Epiph. 17. ad perago. The said S. Hierom writeth that the Apostles were single, 
S. Hieron. epist. ●0.  or else used not there wives which they before married. Sanctum sacerdotium, 
Hier. contra ●oui. lib. 1 c. 19 Conc. ●art. 2. cap. 2.  saith saint Hierom the holy priesthood proceeded of Virgins, if not of virgins, yet of such as lead a solitary life, if virgins could not be had yet such should refrain from their wives, or else those that were widows being never married but, once, and so it was observed in Africa, Italy, Fance, Spain Greece & Asia in Egypt, & in all the east as may appear by Concilium. Eliberti: ca 33. Epiph. in canpen. & in heres. 59 contra Catharos Hiero. contra vigil. cap. 1. Bibliander in pref. Epistolarun Zuingl. & Oecolamp. calvin also hath these words. 
Cal. lib. 4. instil. c. 13  Fateor ab ultima memoria hoc fuisse obseruatum, I confess that was observed from the beginning, that they tied themselves by a vow of continency, 
Martyr de votis pag. 490.  who dedicated themselves to gods service, and this was observed in the old tyme. Peter martyr, another protestant saith, that in the time of S. Clement of Alexandria, which was next unto the times of the Apostles, 
Magdeb. hist. Cent. 5 cap. 4.  that people professed chastity and vowed continency. Madeburgenses and Beza, in prefatione novi testamenti principi codensi, do witness thus much.  
6. Lastlie, the only cause why the protestants would have priests to marry is, because they think that it is impossible for them to live chaste, and that wedlock should be a remedy against lust, but filthy raging concupiscence is not taken away or anny thing abated, by the operation and execution thereof, but rather by his contrary virtue, as may appear, by a certain apostate Priest, who falling unto Lutheranisme obtained the encombencie of a parish church in Germany and married a wife, whom within a little after he murdered, for that his filthy lust was not satisfied thereby, and that so he might be more free to purchase another: 
Suriut.  but the murder being known and being demanded what was the reason that he commited such a wicked act, he answered that the disordered appetites of lust amoungest the ghospellers, are not restrained by one woman as you may see by experience, that one vice is not taken away or restrained by another vice, but rather by his contrary virtue. I would these ministers had used those means to bridle their filthy lust and overcome the furious passion of fleshly pleasures as S. Paul and other holy Saints did saying. Castigo corpus meum & in seruitutem redigo carnem meam; I chastise my body and I reduce my flesh into the servitude of the spirit, or as Christ counselled to geilde themselves for the kingdom of heaven, but forasmuch as they embrace the wicked doctrine of calvin, 
Cal. lib. 1. instit. cap. 28.  that it is a sin for a man not to sin, and in another place, that to restrain any desire that comes unto a man, is to resist God and to sin, for that God is the efficient cause of all evil works, this mortification and punishing of the flesh cannot sound well in their ears, whose doctrine & life is repugnant to mortification, religion, discipline, & all works of penance.   

Whether we ought to confess our sins to priests, and whether that priests cannot remit or for give them. CHAPTER IU.  
THe opinion of protestants is disproved by learned S. Augustine saying. Let no man make doubt of the priests right in remission of sins, seeing the holy ghost is purposely given them to do the same: it is not absurd saith S. Cyrill lib. 52. that they forgive sins which have the holy ghoaste, 
Cyril lib. 52. c. 56. in joan.  for when they remit and retain, the holy ghost remitteth and retaineth in them: the which they do two ways: first in baptism: and afterwards in penance. I do not wonder, when Satan by his members, labours to destroy all religion, that he should go about also to abolish the chiefest pillar thereof which is this Sacrament of confession, instituted by our Saviour for the chiefest consolation of our troubled souls. For when the Apostles were gathered together in one place after Christ's resurrection he said unto them. All power in heaven and earth is given unto me, as my father did send me, so I send you, he breathed upon them, and he said unto them, receive you the holy ghoaste, whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained. And when our Lord gave power and authority to priests to remit and retain sins, it is manifest that he made them judges of our souls, as may appear when Lazarus was raised from death to life, 
joh. 11. Cyril li 7 cap. vlt. Aug. trac. 49. in joannem. Luc 17. Aug. de vera & falsa poenit c. 19 & ser. 8. de verbis Domini.  and being tied hand and foot in the grave, he said to his Apostles, lose him and let him go. S. Cyrill and S. Augustine apply this to the Apostles and the priests authority of absoluinge sinners, affirming Christ to receive none into the church but by the priest's ministry: and so he commanded the lepers to show themselves to the priests, and to submit themselves unto their judgement.  
2 This is declared also by the acts of many of them that believed and came confessing and declaring their deeds: 
Act. 19 Marci. 1.  also by S. Mark when all the country of jury went unto S. john confessing their sins which was not done by a general confession but by a particular confession of them. S. james also doth prove the same saying. Is any man sick amounge you, let him bring in the priests of the church, and if he be in sins they shallbe forgiven him. Your own comunion book hath the plain words of absolution, the words be these. Our Lord jesus which hath left power to his church to absolve all sinners which truly repent and believe in him, of his great mercy forgive thee thine offences, and by his authority commited unto me, I absolve thee from all thy sins In the name of the father the son and the holy Ghost. 
Aug lib. 2. de visitatione infirmorum cap. 4. & lib. 1. c. 2  S. Aug. saith. Some thinks that it is enough for them to confess their sins only unto God which knows the secreattes of every one's heart, because either for shame or for some other cause, they would not unfold their offences unto the priests, unto whom God have given sufficient authority to discern betwixt leper and leper, but I would not have you be deceived or confounded, for confessing thy sins before the vicar of our lord 
Aug. lib 50. homil 49.  The same he confirmed further saying. Let no man say I confess before God secretely, God knows my heart, who will pardon me, if that be so, saith he, in vain it is said: whose sins soever you forgive they shallbe forgiven, in vain also the keys of the kingdom of heaven are given to the church. 
Amb. li. 1. de poena cap. 2.  S. Ambrose also refelling the heresy of the Novatians, which taught that God never gave power to any to remit sins saith. God bid us to obey his ministers, and by doing so we honour God etc.  

Chrysost. homil ●9. ad populum.  3. This is also proved by S. Chrisostome who said that true penance doth cause a poor sinner to suffer all things willingly: in his heart, perfect contrition, in his mouth confession, in his works all humanity: for, saith he, this is a most fruitful penance, for by what means we have offended God, by that means also we should be reconciled unto him vid. by our heart by contrition, by our mouth by confession, by our act through satisfaction. Holy counsels also as the council of Florence, have determined this truth, and all the fathers of the church as, S. Cyprian Epistola 10. Epistola 15. Epistola 1.62. cap. 52. Hugo adversus luciferanos Cyp. lib. de lapsis 15. Orig. in levit homil. 2. & psal. 32 Aug. Epistola 54. Socrates lib. 5. cap. 19 Zozo. lib. 7.  
4. Again, by taking away from the christians the only bridle (which is this sacramental confession) that should curb and restrain them from their wickedness, they give occasion that they run headlong to all dissolution & wanton exercise; which the protestants of Germany perceauing by experience to be true, they requested the Emperor Charles the 5. being then at Nor●mberge, 
in 4. d. 18. q. 1. ar. 1.  that by his imperial authority he would cause confession again to be brought ●n: whereat Sotus a learned divine being with the Emperor, did answer laughing, and said: if by the law of God, men are not bound to unfold their sins to a priest, ●or by that law the priest can absolve, as they said, how can they be compelled thereunto by the precept of man, for by humane precept no man will reveal his secret sins to any man?  
5. Pacianus answereth the heretics that say God only remitteth sins. Sed & quod per sacerdotes suos facit, ipsius potestas est: and a little after he saith, that as not only the Apostles do baptise but also their successors, so not only they remit sins but also their successors. Paulinus in vita Ambro. S. Ambrose hearing confessions, wept as the penitentes confessed their sins, and by weeping moved them to contrition. Tertulian tells, how the christians in his time kneeled to the priests for remission. S. Hieronimus epist. ad Heliodorum. God forbidden that that I should speak ill of priests who succeeding to the Apostles, by their holy mouth, do make the body of Christ, by whom we also are christians, who having the keys of the kingdom of heaven, do in some sort judge us before the day of judgement. Vict. 2. pers. Vand. recounteth how when the priests were banished by the Arrians the catholic people cried out most lamentably, to whom do you leave us miserable, whiles you go to your crowns? who shall baptise these little ones, with the fountains of everlasting water? who shall give us the gift of penance and free us from the baundes of sin by the indulgence of reconsiliation? because to you it is said. Whatsoever you shall lose upon earth shall be loosed in heaven. Our Saviour gave to his Apostles & consequently to S. Peter power to remit sins, whose sins you forgive etc. and seeing the Pope is the lawful successor of S. Peter, it followeth that he succeeded to him in his authority. And although the heretics do answer that this power was given them by baptism and preaching, yet it sufficeth not, because this pover was given them in distinct places from the place alleged, to wit in the last place of S. Mathewe, and S. Mark, his gospel: and although by baptism & preaching the Priest in some sort remitteth sins, yet he cannot remit the sins commited after baptism, which cannot be reiterated, and neither by baptism or preaching can he be said to retain sins.   

Whether fasting from one sort of meat, more than from another, or for to use any observation therein, be superstitious according as protestants do affirm. CHAPTER V.  
AErius the heretic, 
Aug lib. de heres. cap. 33. Epiph. heres.  as S. Augustine and S. Epipha. say, defended this doctrine against the catholic church, as Luther and his followers do now a days, for that, say they, they would not submit themselves to any thing that the church commanded. 
Matt. 15. Mar. 7.  They allege scriptures for themselves, as the words of our Saviour, not that which entereth into the mouth defileth a man etc. Aso they allege for themselves for breaking of fasts the 14 chapter of S. Paul: also S. Paul to Timothy. In the last times men shall depart from the faith, attending to spirits of error and doctrine of devils, speaking lies in hypocrisy, forbidding to marry and abstain from meats which God created etc. 
Aug. lib. de morib. Ecc. Cath. cap. 33.  To all which I answer with S. Augustine, that catholics do not abstain from certain meats, for that they esteem any meat unclean, either by creation, or by judaical observation, but they abstain for chastising of their concupiscence. It is sin only which properly defileth man, and meats of themselves or of their own nature do not defile, but by accident they make a man to sin, as the disobedience of God's comaundements, or of our superiors who forbid some meats for certain times and causes, is a sin: as the apple which our first parents did eat, though of itself it did not defile them, yet being eaten against the precept, it did defile, for neither flesh nor fish of itself doth defile, 
Genes. 3. Chrys. homil 12. in. 1. Timoth.  but the breach of the church's precept is it which defileth. And as for S. Paul, he speaketh as S. Chrsostome said, of the Manichees, Eucratites and Marcionistes, 
Epiph. here 45. 26.6●. Hier. contra jovin. cap. Aug heres. 25.  and S. Ambrose addeth upon this place the Patritians: also S. Epiphanius, S. Hierom S. Augustine and generally all antiquity affirm the same, both of them, and also of the heretics called Apostolici, Ebjointes and the like, whose heresy about marriage was, that to use the act of matrimony was of Satan.  
2. Touching the prohibition of meats, or use of certain creatures, made to be eaten, there were many opinions, the first was of Philosophers, Pythagoras, Empedocles, Apollinaris, Porphirius and others, who condemned the use of meats, as of beasts, for that they thought that all beasts had reasonable souls, and that they passed from body to body. The second was of heretics which condemned the use of these meats, for that they said they were c●eated of the devil, and not of God, as Martion, Tatian, and Manichees: against whom S. Paul his meaning is to be construed in the said place of Timothy, 
1. Tim. 4.  as it is declared in the Canons of the Apostles, and in the counsels of Ancira, Gangrensis, 
Epiph. heres. 42.47.  the f●rst of Toledo, and Braga, as also by Epipha. The third opinion touching prohibition of meats was, of certain christians in the beginning of the church, and after the publishing of the gospel, who thought that christians were bound to abstain from such meats as were prohibited by the old law, of which opinion S. Paul speaks in the 14. chapter to the Romans', which he disproves aswell there, as in the Acts of the Apostles. 
Act. 10.15.  So that by these places of scripture misapplied, they go about to abolish all fasting, which our Saviour and all holy people as many as ever were in this world did observe, 
Matt. 4.  and begon and finished their heroical works withal: for our Saviour fasted 40. days, S. john did abstain from all delicate meats and drinckes, 
Mat 3.11 Mar. 1. Num 6. jere. 35.14. jona 3. Mat. 9.14.  the Recabites and Nazaretts are commended in holy scripture for their fasting, also the Ninivites for their fasting were pardoned, S. john's disciples fasted, and Christ said to his disciples, that they should observe the same after his departure from them.  
3. Now the difference of the fast of the church of God, 
Aug. li. 5. contra Faustum cap. 5. Theod. in Epito. divinorum decretorum c. de abst.  and of heretics, Saint Augustine declareth and Theodoretus, also S. Bernard, supra Cant. ser. 66. Epipha. in lib. de compend. doctrinae catholicae, for he saith that in the church there was great difference of fasting, according either to the vow or mortification of every one: some fasted from all kind of flesh, some fasted from eggs and all white meats, some from any thing that should be fodd and from all kind of fruits, for before the flood no wine was drunken; no flesh was eaten. And all the poor people either in the old law or in the law of grace, did observe this fast. Moses and Elias fasted 40. days either of them. Samuel was commanded he should drink no wine. All the priests that were employed in the mysteries of the church, were forbidden to drink any wine, or any thing else that should distemper them. judith, Hester, Daniel, and the Maccabees, by their fasting have atcheeved and performed those worthy exploits which are registered in holy scriptures. Again we are bid by joel to turn to God by fasting. 
joel. 1. Psal. 68  David said that he covered his soul with fasting. The justification of a christian in this life as S. Augustine saith, is fasting, 
Aug. in Psal. 4.2.  prayers and almsdeeds: and therefore the catholic church, as she ordained certain times of prayers, so she ordained certain days and certain times of fasting, not without significant mysteries correspondent to every time.  
4. Also she hath made a prohibition of certain meats to tame the wantoness and exorbitant lust of our fleshly inclinations, disposing and impelling the spirit to yield unto her consent, aswell by the suggestion of Satan, as her own delectation, and so to make our poor soul which otherwise ought to be the harbinger to entertain the inspiration of the holy ghost, to receive the suggestion of the devil, & her filthy delectation, she I say hath prohibited certain meats, thereby to deliver the spirit from the sting of the filthy motions of concupiscence and sensuality, and to humble the same unto the law of God and rule of reason. 
Aug. cont. Faust. Manich. Psal. 34.  S. Augustine saith, the church doth with great reason abstain from certain meats certain times, as David, cum mihi molesti essent etc. when those carnal motions did vex me, I did wear hair clothe and did humble my soul with fasting. S. Paul when he was attatched with these carnal motions, he prayed unto God three times, 
2. Cor. 6. Gal. 5.  he chastised his body, and yet he was the elected vessel of God. And in another place he said; let us exhibit ourselves as the ministers of God in watchings, fastings and chasticements, for such saith he as are the members of Christ, they crucify the flesh with the vices and concupiscence thereof: 
Matt. 9 Luc 5. Act. 13.  our Saviour also said, that notwithstanding the Apostles should be replenished with the holy ghoaste, yet they should fast. He said also that certain devils are so terrible to offend, 
Matt. 7.  and so dreadful to tempt us, that they cannot be overcome but by fasting and prayer, and therefore the Angel said unto Tobias, 
Daniel. 9  that prayer with fasting is good, and Daniel by fasting did prophesy so many things to come of the militant church.  
5. He is a bad patiented that doth not abstain from certain meats certain times, according to the rule and prescript order of his corporal physician, concerning, his bodily disease: and is not he a bad christian that doth not obey the commandment of the church & his ghostly physician touching the spiritual sickness of the soul? and yet such is the protestant who is so fleshly given, that he would not abstain his carnal appetites from flesh upon good friday. A certain Irishman being sent over by the Lord deputy of Ireland, to a great noble man in England with grehounds, the said noble man having asked of him what meat those grehounds were wont to eat, and the man having told him certain distinctions of meat, the noble man said, that by that obseruarion of diett, they were papists dogs; the Irishman said, they were as good protestants dogs as any were in all Ingland, for said he, they will not refrain from any flesh upon good friday. 
Amb. lib. de Helici & iciun. Cyp. de iciun. & tentat. Hier. li. 1.  Wherein these heretics imitate Aerius, who would not have the christians to observe any time of fasting, as S. Epiphanus said, and therefore by him and others condemned for an heretic, as also jovinian for that occasion, was condemned for an heretic by S. Hierome.  
6. But we ought not to transgress the the bonds and decrees of our ancestors and elders, therefore we ought not to follow Luther, who said he would not fast because as he said the Pope biddeth the same. But it is the discipline and custom of the universal church to fast the lent, 
Hieron. Epip. de consecrat. dub. 5. Can. 68.19. Mogunt. cap. 35. Tollet. 8. cap. 9  the advents, the eves of the Apostles, and fridays and Saterdaies, and this from the beginning. So the Canons of the Apostles do teach, and holy counsels as Gangrense, Mogunt. and the council of Tollet, which excommunicated all such as would despise the ecclesiastical constitutions touching fasting, or that without inevitable necessity should eat flesh in lent time: the prophett confirming the same, 
joel. 2.  solemnize and institute a fast, wherein the christians ought to obey & believe the church according to the saying of S. Athanasius, who hath thighs words. If any will come and say unto you, 
S. Athan. lib ad Virgines post initium.  do not fast often, lest you should be more feeble and weak, do not believe them nor harken unto them, for the enemy of mankind doth make an instrument of them to whisper and suggest thighs things, remember that which is written, when the 3. children, Daniel and other were brought in captivity by Nabuchodonosor king of Babylon, it was commanded that they should eat of the meat that was prepared for the king's board, and that they should drink of his wine, Daniel and the other 3. boys, would not be polluted or defiled with the king's table: but they said unto the evenuche who had charge of them, give unto us of the roots of the earth: unto whom the eunuch said, I fear the king, which ordained and appointed meat for you, lest that your countenance should appear and seem more lean and pale then that of the other boys, which are fed at the king's board, and so should punish me, unto whom they did say, try your servants ten days and give unto us of the roots of the earth, and he gave unto them pulse to eat, and water to drink, and brought them before the king, and they seemed more beautiful than the other boys which were nourished by that king's royal meat. Do you see what fasting doth? it heals diseases, and drieth distillations of the body, it chaseth away devils, expelleth wicked thoughts, makes the mind clearer, it purifies the hart, it sanctifies the body, it brings a man into the throne of God; and lest that you should think that this is rashly spoken, you have testimonies of this in the gospel pronounced by our Saviour, when the disciples did ask how unclean spirits should be cast forth, our Lord did answer, this kind is not cast forth but by prayers and fasting therefore fasting is the food of Angels, and whosoever useth the same, he is thought to be of an angelical order: thus far S. Athanasius.    


Whether the Protestant assertion be true, which affirmeth that general counsels can err. CHAPTER I.  
1. WHen any controversy either of state or the public weal doth rise in any comonwelth, the princes with all the state thereof assemble together, and whatsoever is ennacted and decreed by them, the rest of the subjects must observe and obey the same. So in any controversy of religion, when the chief pastors and prelate's of the church who have more power, and authority of God than all the princes of other common wealths, being assisted by his blessed spirit, whatsoever they have decreed for the good of the church and the weal public of Christendom, their subjects (if they be of Christ his flock) ought to submit themselves to their definition and determination. 
Acto. 15. Chal in epist. ad Leonen & 6. Synodus act. 17. Celestina. papa epist ad Conc. Eph. Tolet. 3.  So in the acts where the first christian council was held, and afterwards in every age as occasion served, the council of Chalcedon, and the six general counsels, and S. Celestine the Pope averreth, that general counsels are by manifest declaration showed by Christ in these words Math: 15. whensoever two or three shallbe gathered together in my name, there I shallbe in the midst of them. The Apostles which were replenished with the holy ghoaste, did celebrate the first council by the inspiration thereof, when they said. 
Acto. 15.  It seemeth good unto the holy ghoaste and to us.  
2. There are four sorts of counsels, some whereof be general, some national, 
Aug. li. 2. de bapt.  some provincial, and some diocessiall. Of the three formest S. Augustine makes mention, of the laste the council of Tollet. The general counsels are such as when all the Bishopps and prelate's of the whole world, unless they be lawfully letted, do assemble, and the Pope or his legate ought to be Precedent. Nationall, is when the Prelates of one kingdom and the Primate and Patriarche of that kingdom doth assemble together. Provincial is of one Province. Diocesiall, is of one Diocese, General counsels approved are reckoned 18. in number. The firste is of Nyce, which was celebrated from the year of our Lord 328. unto the year of our Lord 330. which was the 15. of Silvester the Pope, and the 20. of Constantine the Emperor, in which there were 318. Bishopps. The second council of Constantinople, which was celebrated against Macedonius that denied the deity of the holy ghoaste. S. Damasus being Pope and Theodosius the great Emperor. 
Prosper in chronico.  There were 105. Bishopps and 4. patriarchs, Nectarius of Constantinople, Timotheus of Alexandria, Miletius of Alexandria and Cyrillus of Jerusalem. Anno Domini 383. The 3. of Ephesus, Celestinus being Pope and Theodosius the younger Emperor, Bishopps 200. patriarchs. 3. vid. S. Cyrill. of Alexandria that was the Pope his Attorney, john of Antioch, 
Prosper in Chron. Socrates lib. 7.  Iwenall of Jerusalem, against Nestorius' Bishop of Constantinople Anno 434. The 4. of Chalcedon against Eutiches, Leo the first being Pope and Matianus Emperor 454. according the computation of Mathewe Palmer, Bishopps there were 630. The 5. of Constantinople Vigilius being Pope and justinian Emperor. 
Paulus Diaconus in vita eiusdem.  The 6. of Constantinople Agatha being Pope, Constantine the 4. Emperor Anno 681. against those that held one nature only in Christ. The 7. of Nice. Adrian being Pope against Imadge breakers: 
Ibid. lib. Rom. rer.  Anno Domini 781. in which there were Bishopps 360. The 8. of Constantinople Adrian the 2. being Pope and Basilius Emperor: Anno Domini 87. The 9 of Lateran Celestine the 2. being Pope and Harrie the 5. Emperor, wherein there were 900. Bishopps Anno 1123. for the recovering of the holy land. The 10. Lotherius 2. wherein there were a thousand Bishopps Anno 1237. Innocentius being Pope and Lotherius the Emperor. The 11. of Lateran Alexander the 3. Pope and Frederick the first Emperor for the reformation of the church against Waldenses Anno 1558. The 12. of Lateran against many heresies, Innocentius the 3. being Pope, and Frederick the 2. Emperor for the recovering of the holy land. The 13. of Lions against the Emperor Frederick the 2 Innocentius the 4. being Pope, and for the recovering of the holy land. The 14. of Lions wherein there were a thousand fathers amoungest which there were 500 Bishopps Anno Domini 1274. against the errors of the Greeks', Gregory 5. being Pope and Rodolph Emperor. The 15. of Viena Clement the 5. Pope and Henry the 7. Emperor against many heresies. Bishopps there were 300. Anno 1311. The 16. of Florence against the errors of Greece Eugenius the 4. & Albert Emperor 1489. The 17. of Lateran against schism in the time of julius 2. Leo 10. & Maximilian Emperor. The 18. of Trentt which was begun Anno 1545. ended 1563. against the heresies of Luther, calvin, and others in the time of Paulinus 3. julius' 3. and Pius the 4. Charles the 5. and Ferdinand Emperors. There were present 6. Cardinals 4. Legates 3. patriarchs 32. Archbishopps 208. Bishopps; But all heretics refuse general counsels as the Protestants do, and as the council of Trent saith, Noah otherwise then wicked thiefs refuse the trial of indifferent jury.  
3. But we say that the holy counsels of God's church, lawfully assembled by S. Peter's successors not only by their personal presence, 
Matt. 18  but also by their legates and substitutes in the definition of faith or good manners cannot err. For when our Saviour said, whensoever two or three shallbe assembled together in my name, there I willbe in the midst of them, he added afterwards, of a man that is incorrigible tell the church thereof, and if he will not hear the church, let him be as an ethincke or publican I mean without faith and without grace. He added moreover in that chapter, whatsoever you shall bind in earth shallbe bound in heaven, and if two or three being lawfully assembled together in Christ's name, Christ be in the midst of them (vid.) to assist them by his council and light of understanding, in those things that are necessary for them: how much more all Bishopps and Prelates which God hath appointed to govern and rule his church shall obtain of God knowledge and understanding for that function? This argument the council of Calcedom did use in an Epistle to Leo the Pope, 
Concil. Chalc. act. 6 con act 17. Io. 16. Io. 14.  saying. Our Saviour did promise to send the holy ghost that should teach the Apostles all truth, and that he meant all●o the same to the successors of the Apostles he said, that the holy spirit shall remain in his church for ever, but the holy ghost doth not teach the Bishopps in private or disjoined, therefore when they be gathered together: and therefore they say it pleaseth the holy ghoaste and us, which holy ghoaste, is no less necessary for the conservation of the church now, then in the begining for the foundation thereof, and therefore our Saviour saith. 
Mat. vlt.  I willbe with you unto the consummation of the world, and the gates of hell shall not prevail against the church, which as S. Paul saith, 
1. Tim. 3.  is the firmament and pillar of truth.  
4. The general council representeth the universal church, 
3. Reg. c 8. Athan. in epist. de Synodis Arimin. & Seuleuciae & ep. ad Episcopos Affricanos. Epiph. in fine Ancorat. Euseb. lib. 3. de vit. Const. Aug. li. 3. cont. Donatist. c. 18 Ephes. 4. Act. 20. Luc. 10. Hebr. 13. 1. Tim. 3. Tit.  as the assembly that was made by Solomon in the Temple, represented the whole church of jerusalem, but the universal church cannot err, therefore the general counsels cannot err. For Atha. S. Epipha; Euseb. S. August. do call the general counsels the congregation of the whole world, and the consent of the universal church. All such places of scripture as do prove that the Pope cannot err in the definition of faith, proves also that the general or national council assembled by his authority cannot err. Also such places of scripture as proues, and teaches that we ought to reverence Bishopps, as Pastors, to hear them as masters, follow them as captains, he that heareth you heareth me etc. obey your rulers, be subject unto them, and embrace their doctrine, with many such places; all which do argue that they cannot deceive us, or if they do, we may attribute the blame to our Saviour that bids us to obey them, and embrace their doctrine.  

Atha. epi. Epist. Epiph heres. 77 Aug. 162. Nemo ca de summa trinit. & fide catho Gela ep. ad Episc Sardinia.  5. This same is proved by the fathers, that the definition of a general council is the last judgement of the church, from which there is no appellation, as Athana. and Epiphanius and others with S. Augustine do affirm, and so Leo the Pope requested the Emperor Martianus, saying that the definition of the general council should never be brought in question, which the said Martianus established by law. The same also Gelasius the Pope decreed in the council of Ephesus circa finem, and in the council of Calchedon Act 5. Canone vlt. Moreover the fathers and all counsels do teach, that they are excommunicated, and aught to be countted heretics, that do not rest themselves upon general counsels, and therefore all general counsels do pronounce Anathema, I mean the sore censure of excommunication against such as do contradict the final decree of general counsels as Athanasius doth witness of the council of Nice, 
Athan in epist ad Episcopos Afri●ae S. Gr●gor. Nazianz. in epistola priori ad Clidonium Leo epist ad Anat●lium.  and so it is in all other counsels. Grego. Nazianz. doth write when the Apolinaristes denied that they were not heretics, and that they were received in a catholic council, said let them show this and we willbe contented. S. Leo writing to the emperor or Leon said, they ought not to be accounted catholic that do resist the council of Chalcedon. And so he writes the like to Anatolius: and S. Basil writes that they ought to be suspected of heresy, 
Basil. ep. 78.  that do call in question the determination of the council of Nice. S. Augustine did excuse S. Cyprian of heresy, 
Aug. li. 1. de bap. ca 18.  because no general council defined any thing to the contrary touching the baptism of heretics. Also S. Gregory pronounced excommmunication against all that would not receive the decree of general counsels. 
Greg. li. 1. epist. 24.  Constantine the great in his epistle to the churches, 
Apud Euseb. l. 3. de vit. Const. Atha. ep. ad Episc. Africanos. Cyrill. l. 1. de trinit. Leo epist. 53. ad Anatolium & 54 add Martianun & ep. 37. ad Leonen. Au●. Gre. lib. 1. ep. 14 Nice. epist. ad Michaelen. Ambros. epist. 32.  called the decree of the council of Nice, celestial precepts. Athanasius also said that the decree of the church was the divine precept which should remain for ever. S. Cyrill calls it the divine, just, and holy oracle. S. Leo saith that the Canons thereof, were ordained by the holy ghost, and that the council of Chalcedon was assembled by the holy spirit. S. Gregory also saith that he reverenceth the first 4. general counsels, as the 4. Evangelists. Nicholaus the first also saith, that the decrees of general counsels are inspired by the holy ghost. S. Ambrose doth affirm that we should rather die, than we should depart from the definitions of general counsels. I will, saith he, follow the decree of the council of Nice from the which neither death not sword shall separat me. S. Hilary suffered banishment for the faith of the council of Nice. 
Hilar. in fine lib de Synod. Victor. in libris trib. de per●ec Vandalic Hier. lib. cont. Luciferanos.  Victor Africanus describeth many worthy martyrs which suffered for the decree and definition of the faith set down and explicated in the council of Nice. S. Hierom also speaking of Athanasius and S. Hilary and other holy confessors say. How could they do any thing against the council of Nice, for the which they suffered banishment.  
6. This is proved by reason, for first if the general counsels should err, there should be no certain or settled judgement in the church, by which controversy should be determined and descided, and by which the unity and concord of the church should be preserved, for which general counsels were ordained. Secondly, if there were not an infallible judgement of these general counsels, than the Arians had not been condemned for heretics for saying the council of Nice did err, nor Macedonius for an heretic for saying the council of Chalcedon did err, nor Nestorius for an heretic for saying the council of Ephesus did err, nor Eutiches for saying the council of Chalcedon did err. Thirdly, we should have no certainty of many books of the holy scriptures, as of S. Paul to the Hebrews, the 2. epistle of S. Peter, the third of S. john S. james his epistle, S. jude and the Apocalipes, they being called in question until the truth of them was made known by general counsels.   

That the catolique church, in those thing she doth propound to the christians to believe, whether they be contained in the Scriptures or not, cannot err. CHAPTER II.  
THis is proved by scripture, 
Ad Tim. 3 Ephes. 5. Apoca 21 Psal. 79. Isa. 2. Matt. 13. 1. Cor 12. Ephe. 1.  for that the church of Christ is the firmament and pillar of truth, the spouse of Christ, the holly city, a fruitful vineyard, a high mountain, a direct way, the only do●e, the kingdom of heaven, the body of Christ, and multitude unto whom the holy ghoaste is promised, is governed of Christ being her head, and of the holy ghost being her soul, as it is set down by S. Paul, saying. 
Ephe. 4.  He gave him as a head above every church which is his body. And in another place he said, one head and one spirit, and he said as the husband is the head of the wife, so also Christ is the head of his church, for if the church had been impeached of error, that imputation should be said on Christ and the holy ghoaste, therefore Christ did instruct her by his said holy spirit, saying the spirit of truth shall teach you all truth. 
joh. 16.  Again we are bound under pain of excommunication to believe the church in all things, as may appear by S. Math. If he will not hear the church, 
Matt. 18.  let him be unto you as an ethnic and a publican. Further more we say, that the church is holy, both in her profession and in the assertion of her faith, therefore christian profession ought to contain nothing but that which is true and holy touching faith. Lastlie, the fathers in all their doubts and controversies touching faith and religion, did submit themselves to the arbitrement of the church which they would not do if they thought the church did err, for S. Augustine saith, 
Aug. epi. 118. & l. 1. contra Crescentium cap. 33.  it is an insolent madness to dispute against any thing that the universal church decreed. And in another place he saith. We have the truth of holy scriptures when we do that which pleaseth the universal church. And our Saviour saith, 
Luc. 10. Matt. 23.  whosoever heareth you heareth me etc. whatsoever they command you do it etc.   

Whether Catoliques are to be charged with arrogancy, for thinking that their church cannot fail. CHAPTER III.  
1. We ought not to be convinced of arrogancy to affirm that Christ did not lie when he said, that the gates of hell should not prevail against his church. 
Matt. 16.  Heaven and earth shall pass, 
Matt. 24. Matt. 28. joh. 14.  but his words shall not pass, what word but that which is universally preached by the catholic church, when he saith behold I am with you to the world's end. 
Ephes. 5.  The spirit of truth faileth not for ever, Christ prayeth that the faith of Peter should never fail, 
1. Tim. 1.  she is his spouse, and the kingdom of heaven, wherefore should she then fail being the pillar of truth? she cannot fail she being his wife, his dove, his kingdom, his portion, his vineyard, his inheritance, his dwelling house, for the which he suffered his passion, he died and shed his precious blood she cannot fail. 
Contra Gent.   
2. This was a chief argument by which S. Chrisostome did prove against the Gentiles, that Christ was God, by reason of his power in setting forth his church by poor and simple people, and the continuance thereof in full force and authority, notwithstanding all the power and plots of Satan, and all the might and strength of earthly potentates, with the employment of all their malice and strange policies which were combined and conjoined together for her direction. If S. Chrisostome did prove the divinity of Christ by the continuance of his church 400. years, how much more a minori ad maius, should we prove the divinity and power of Christ, not against gentiles as S. Chrisostome did, but against worst infidels, as Calvinists and other heretics, who with great malice, and more cunning devices, seek to overthrow the church of God, than all the enemies thereof as jews, Goathes, Huns, Gauls, Vandals, Saracens, Longobards, Bolgares, Turcks and all other infidels, and yet she is preserved now these 1620. years, and shall always continue in full force & authority to the world's end.  

Psal. 87.  3. The continuance of gods church, is set down by the prophett. Disposui testamentum electis meis, what testament saith S. Aug. in enarrat ibid. but the new testament. I have sworn unto my servant David: what is this that God bindeth with an oath, that the seed of Abraham shall continue for ever ever? 
Ad Gal. 3  And so saint Paul saith. If you be of Christ, you are the seed of Abraham inheritors of that promise, this is the church saith saint Augustine not that flesh of Christ taken of the blessed Virgin, but all we that believe in Christ. And in another psalm he saith. I will dwell in thy tabernacle: wherefore S. Augustine saith, that his church shall not be for a time, but shall continue for ever, unto the end of the world. And in the 14. our Lord hath been mindful of his testament and of the word that he commanded to a thousand generations, 
Psal. 14.  and given to Abraham that which he did also swear unto Isaac, and appointed for a law. 
Matt. 24.  He said his word should never pass away, what word, but that which did not only continue during the Apostles time, but that word and sacrifice which shall continue to the world's end, 
Matt. 28. S. Leo prius epi. 3●. ad Pulcher. Aug. Leo 2. epist add Constan.  our Saviour plainly declaring the same, I willbe with you unto the world's end, as S. Leo the first and Leo the second writes. Also when S. Paul Ephes. 4. makes mention of so manny dignities of ecclesiastical order in Christ his church, as Apostles, prophets, Evangelists, Pastors and Doctors, he saith that they should continue to the world's end, as the Prophett saith. 
August.  Deus fundavit eam in eternum. God founded the same for ever. 
Psal. 47.  I mean his church as S. Augustine expoundeth, and this is proved by the 91. chapter of Isay, 
Luc 4.  which chapter is understood of the church of the new testament, as our Saviour taught.  
4. The same is also proved by the psalm 88 His throne shallbe like the sun in my presence, 
Psal. 88  and like a perfect Moon for ever, and I will put his seat and his throne as the day of heaven. 
Daniel. 2.  Daniel also doth manifest the same saying. In the days of these kingdom's God shall raise up the kingdom of heaven, which shall never be dispersed, and his kingdom shall not be given to another nation. And according to saint Luke, of his kingdom there shallbe no end. Moreover that psalm doth say if her children will offend, and shall not keep my laws and comaundements etc. yet I will visit in a rod their iniquity and their sins in scourges, I will not for all that put away my mercy from the same, which place saint Cyprian aswell in this psalm as also in the 2. of Daniel doth expound to be meant of the afflictions and tribulations of the church. 
In Cant. serm. 79.  S. Bernard also, in illud tenui eum nec dimittam. I held him, and I will not let him go etc. neither then, nor after the christian stock shall not fail, neither faith from the world, neither charity from the church. Let all the raging fire, all the tempestuous waves insult & fret against her, they shall not cast her down because she is builded upon a firm rock, and the rock is Christ, which neither by the prating of Philosophers, or the cavillation of heretics, or by the sword of persecutors, can or shallbe separated.  

Illir Glos. in Math. cap. 2.  5. Illiricus a protestant writer saith, that the true church in the midst of all persecutions, destructions of cities, common wealths and people, is preserved miraculously by gods special protection and assistance. This is also proved by Oecolampadius upon Isay cap. 2. by Melancthone, in locis communibus cap. de ecclesia editione 1561. by Brentius upon S. Luc cap. 17. homil. 19 Luth. tomo. 4. in Isa. cap. 9 by Bullenger in Apocali. Canc. 72. For the fall and destruction of the church cannot be denied, without the denial of all the articles of our faith, and foundation of christian religion, the trinity of God, the incarnation of Christ, his preaching, his death, his passion, his eternal kingdom and priesthood, and all other mysteries of catholic religion. For what end was his coming to take flesh by his incarnation, but to join unto himself in an indissoluble knot of marriage, his church from which he would never be divorced or separated? To what end was his preaching, but to erect and establish the same, his passion was to sanctify it and to leave her an everlasting remedy to blot out her sins and offences. And I pray you who is an everlasting king that hath not an everlasting people, 
Osee. 2. Ephes. 5. joh. 17.  obeying him and observing his laws? how can he be an everlasting priest, whose priesthood and sacrifice for so manny years was applied to none, and availed for none? To what purpose was the holy ghost sent but to remain with his church for ever, and to instruct her in all truth? wherefore to affirm that this church hath failed, is to affirm that Christ's prophetts and Apostles are all liars, and all that is written both in the old and new testament to be fabulous.   

That this Church which shall never be hid, but remain visible, is manifest by the parable of Christ our lord CHAPTER IU.  
1. THe church of God is called a Barn, in which there is corn and chaff, a net in which there is good and bad fishes, a field in which there is cockle and wheat, a banquett at which there are good and bad, a flock in which there are sheep and goats, all which doth signify a visible church, but the invisible church hath but only the good according to the opinion of the protestants, which is contrary aswell to the said parables, as to our Saviour's own words saying He will make clean his barn, 
Matt. 13.  the wheat he will gather into his garner, but he will burn the chaff, with an inexstinguible fire, which shall not be until the day of judgement. 
Matt. 3.  Our Saviour saith, suffer both of them (I mean the wheat and the cockle) to grow until the harvest, which will not be until the day of judgement. For a kingdom must be meant of people that are known in the kingdom, but the church, as before is alleged, is the kingdom of God, therefore the dwellers thereof must be known. S. Augustine doth prove the same lardglie against the Donatists, 
Aug. in Psal 101. concio. 2.  who said the church perished. O wicked and impudent voice that the church should perish, this they say because they be not in her etc. Our Saviour did refer us to the church when he said, Dic ecclesiae, tell the church, now which way should we tell the church thereof, without the church be to be seen? and therefore our Saviour took away all doubt and said, it is a city placed upon a hill, which shall give light to the world.  
2. This is proved by reason, for none can be saved unless he enter into the church, of which the ark of No was a figure, & as all perished that did not enter into the ark, so they perish also that enter not into the church, but none can enter into the church which he knoweth not, therefore all must perish because they cannot see this church. The profession of a christian aught to be visible not hidden, therefore the church in which this profession is made, aught to be so, for it is said, 
Roman. 10. Matt. 10.  whosoever shall deny me before men, I will deny him before my father who is in heaven.  
3. The comparison brought for the forsaking the synagogue of the jews, is not a like, for she was but a figure and a shadow of the holy catholic church, the oracles of the holy prophetts, all the mournful cries of the blessed patriarchs, all the sacrifices of the Levitts, all the oblations of the jews, signified or represented nothing else then the coming of the Messiah, at whose coming all the other rites and oblations of the synagogue should have an end, as it was prophesied: 
Genes. 94.  Quando venerit qui mittendus est, cessabit unctio vestra, vid. when the Messiah shall come, your unction, & your sacrifice shall cease, which also was prophesied and foretold by the Patriarch jacob when he was dying, who having all his children about him, said these words. Non auferetur sceptrum de juda, nec dux de faemore eius, donec veniat qui mittendus est, & ipse erit expectatio gentium vid. the sceptre shall not be taken from the tribe of juda, nor a captain from her loins, until he come which is to be sent, and he shallbe the expectation of nations. So as after the coming of Christ, aswell the seat royal of the kingdom, as also the legal observations of the jews, withal their sacrifices and oblations, were accomplished in the death of Christ when he said, consumatum est, it is accomplished, and so instituted a new law, and founded his church, which was the seat of David, that was given unto him, of whom it was said, he shall reign in the house of jacob for ever, 
Luc. 1. Damas'. ●4 57 Esa. 6.5. Os●●. 2.  and of his kingdom there shallbe no end: and that all the world should embrace the God of Abraham, as it is said by the prophett Esay. The Princes of people shallbe gathered together with the God of Abraham, so as we see not only the Christians, but also Turcks and Moors to embrace the God of Abraham as the true God, of whom it is said also. I have given you a light unto the nations that you may be my safety unto the utter most part of the world.  
4. Wherefore he hath instituted a new sacrifice by which his honour should be uphoulden, and by which his name should be glorified, which according to the prophecy of Malachias, 
Malac. 1.  should be the true oblation that should be offered unto him for ever and in all places of the world: this was not meant of the sacrifice of the old law, for that could not be offered but at jerusalem as the holy scriptures witness, and therefore it is meant of the blessed sacrifice of the Mass, which shallbe offered for ever in the church of God, for the which Christ hath instituted and ordained priests which shall offer sacrifice unto the eternal father, according to the institution of Christ and prophecy of Malachias, and therefore S. Augustine, lib. de unit. ecclesiae cap. 12.13. de civet. lib. 20. cap. 8. & Psal. 85. ad illud tu solus Deus magnus. Psal. 70. affirmeth them to deny Christ and to rob him of his glory and inheritance bought with his blood, which teach that his church may fail or perish, and S. jerom refuteth the same wicked heresy in the Luciferans, 
Dialog. ad Lucif. c. 6.  proving against them that they make God subject to the devil, a poor miserable Christ, that imagine that the church may either perish or be driven to any corner of the world.  
4. And although the Sacraments, ceremonies, 
Matt. 11.  and the legal observations of the jews did fail, because it is said, the law, and the prophetts were unto john, yet notwithstanding the church of Christ did not fail, which was collected and composed of both the nations, I mean jews and Gentiles, as S. Paul doth witness in many places, that the first fruits of the holy ghoaste, and the first christians were the Apostles which were jews, therefore the church of the jews did not fail so as that none of them did remain therein as the said Apostle proves. 
Rom. 11.  Hath God (saith he) rejected his people? God forbidden for I am an Israelite and of the seed of Abraham and of the tribe Beniamine, for God did not cast of his people. The gloss upon this place faith, that the jews are not infidels altogether, and so God did repel them in part, but not in whole, because he hath not rejected me and others that are predestinated, thus far the gloss. For he rejected the house of Saul, but not of David, unto whom in reward of the ardent desire and fervent devotion that he had to build a temple for gods glory, he promised that he would build for David an everlasting kingdom, and a perpetual house from whom he should never take away his mercy, for which he made the 88 psalm wherein he confirmed this promise.    


Whether that papists do amiss, in having their churches and monasteries so sumptuous, their altars and ornaments so rich, and ecclesiastical possessions so great, the poor wanting the same. CHAPTER I.  
1. Whatsoever is given to Christ's church, is given in his honour that suffered for the said church, being his spouse, his portion etc. for as our Saviour saith. Beatius. est dare quam accipere; It is better to give then to take, and no marvel that christians should give unto God some part of his own, as the prophett saith: what shall I give unto him that gives unto me all things? I pray you tell me, whether, it be a greater offence to rob and overthrow the king's house, and to spoil his subjects of their goods, deprive them of their lives and to commit all other outrageous facts upon them, then to build the same, maintain and enrich the same, to bestow lardgl●e upon his servants, to defend and protect them & c? Tell me I pray you whether Solomon that built the temple of jerusalem so sumptuously, and which by the riches thereof was most famous through out the world, was more offensive unto God for so doing, than Nabuchodonosor king of Babylon, and Antiochus Epiphanes, which were not contented to ransack and spoil that worthy temple, cast down the pillars, take away the golden altar and candlesticks, and all other sacred vessels or religious ornaments, but also defiled the same and prohibited any oblation or sacrifice to be offered therein? For this cause these two tyrants do represent the devil, and Solomon is a figure of Christ. And if Solomon was so commended in holy scriptures for building the said Temple for the synagogue, how much more christian princes for building churches for jesus Christ.  
2. I pray you tell me also, whether Constantine the great, merited more before God & the world, for building so many churches upon his own charges, and for augmenting and enrichinge the patrimony of Christ, than king Henry the 8. that did cast and pull down so many churches, monasteries and chapples, and did dissolve so many Religious houses, rob them of all their sacred ornaments, and by so doing, spoilt God of his patrimony? You say that whatsoever king Henry the 8. did, was done for the relief of the poor and the ease of his subjects to be freed from subsidies and impositions, as was related in that very parleament, wherein monasteries & churches were surprised, and religion profaned. And therefore it was added in the said parliament, that the truly poor of the kingdom perished, and that Abbey Lubbers (for so they called religious persons) did possess their livings. To this effect there was a supplication exhibited to the king against Bishops, Abottes, Priores, Deacons, Archdeacon's, suffragans & priests in form following etc. What tyrant ever oppressed the people like this cruel & vengeable generation? Before these came there were but few thiefs, yea theft was at that time so rare, that Caesar was not compelled to make penalty of death upon felony as your grace may well perceive in his institutes: there was also at that time but few poor people, and yet they did not beg, but there was given them enough unasked. Wherefore if your grace will build a sure hospital that never shall fail to reliue us all your poor beads men, take from them all these things, set these sturdy boubies abroad in the world to get them wives of their own, to get their living with their labour in the sweat of their brows according to Gene. 1. Tie all idle thiefs to the carts to be whipped naked about every market town, that they by their importunate begging take not away the allmesse that the good christian people do give, then shall aswell the number of our foresaid mounsterous sort, as of the bawds, hoores, thiefs and idle people decrease, then shall these great yearly exactions cease, then shall all your people increase in wealth etc. these are set down in john Fox his Chronicles. judas in like manner (when the devout woman Marie Magdalem anointed Christ's feet with a most precious ointment) did say, ut quid perditio haec, what destruction is this, had it not been better, said he, that this had been sold and given unto the poor? our Saviour answered, let her alone, and added moreover, that in what place so ever of the world his gospel should be read, her devotion should be commended. And as judas herein did not care for the poor, as the scripture reporteth, but hoping it should return to himself: so parliament protestants did not care for the poor, but all their drift was to have the livings and treasures of the churches themselves, as itt fell out.  
3. I pray you tell me, whether the poor were better and more reliued, or the subjects more eased of subsidies and impositions before the suppression of the church, or after? Doctor Sanders writes, that England was never troubled with greater impositions & subsidies than it was in the later days of king Henry the 8. nor any king in england had less treasure in his coffers then he at his death. And as for the poor people it is manifest, that they have less relief now then ever they had. I am sure there are not 300. persons reliued by all the church livings of England, and Ireland being in those men's hands which have as little charity towards God, and pity towards the poor, as they have remorse of conscience to keep them, or moral honesty to bestow them. And as for other ecclesiastical dignities and spiritual benefices out of which the greatest lively hood should be deducted, they say. Non sufficit nobis & vobis: we have not enough ourselves, much less will we impart any thing unto others, having such a deluge of chitts and children, with which the countries of this gospel do abound, that S. Paul should not brag nor glory more for begetting children, per evangelium, by the gospel of Christ, than they by their voluptuous gospel. And so each of them may say. Genui vos per evangelium. I have begotten you by the gospel, but I would to God they had gotten them spiritually as S. Paul did, and not carnally as they do, whose voluptuous gospel is. Crescere, & multiplicare ex sanguinibus, aut ex voluntate carnis, sed non ex Deo nati sunt. By filthy concupiscence according to the will of the flesh, but are not borne of God, whose unhappy and woeful of springe, did rob Christ of his patrimony, and did not only destroy the ecclesiastical state of his church, but also have almost brought to ruin the civil, and temporal state: having made their inundation (with which all England and Ireland are so overwhelmed) into their neighbour's possessions and territories, that the bounds and banks of these countries are not able to resist their violent eruptions, neither yet a mean contment is not able to contain the confused and disordered multitude of their issue; so as if England either by conquest, or some other course do not appoint their habitation, and dwelling place in some other country, as Virginia or Guiana, or else where, the kingdom of great Brittany and poor Ireland, shall feel the smart, and especially the nobility and chiefest, into whom they pry daily, seeking by all dishonest courses to intrude into their lands and livings, as they have done already by suppressing them in all those countries where this gospel took footing, for I dare say and boldly affirm, that these gospelers have put down and surprised as many houses of noble men and gentlemen, as monasteries and churches, but it is the just judgement of God that these potentats, and great people should feel their greatest smart, by whom they were solicited, defended, and protected in this their new gospel. And that for two causes vid. liberty to live dissolutely without controlment of their spiritual pastors, and covetousness with greedy desire to possess and enjoy the church livings, which sort of people, for that they contemn all spiritual power or jurisdiction, which the church ought to have over them, as the spirit over the flesh, did easily yield to any heretic impugning and resisting this spiritual power, and taking away all ecclesiastical discipline, and spiritual correction, and so they gave them full scope to all abominable riotousness, and wanton dissolution.  
4. But to return to my purpose, that God is not displeased nor good Christians offended for building churches and monasteries, or other religious houses for his service, nor the poor hindered of their relief for any charitable oblations, or donations that the devout christians do bestow on the church, but rather God much pleased thereby and the poor relieved. First, 
2 Reg. 7. Genes.  David for having a desire to build a temple for Gods honour, was rewarded with and everlasting house and a perpetual kingdom. jacob but only for consecrating a stone to gods glory, it was said unto him, I will cause thee to increase and multiply. The englishmen upon their first coming to Ireland under king henry the 2. dedicated to the service of God, the first land they took which was in the county of Wexford, and made two famous monasteries, as Donbrody and Tentarom of the order of S. Bernard, and have endued them with great and ample possessions, as also many churches in that county, and in every place where they came, which was no small cause, they had such good success in their enterprise. Henry the 5. before he took the wars of France in hand, builded two famous monasteries by Richmounde, one of the order of Carthusians, and the other of Zion Nunes, of the order of S. Bride, each monastery stands one against the other, and the river of Themes betwixt them, which he dedicated to the service of God, whom they praised with celestial alleluias as divine praises which were never omitted either by day or by night, so that when th'one would make an end, the other would begin, the bells giving them notice thereof. Therefore God did prosper him so well in those wars, that he brought almost all France to his subjection, and his son king Henry the 6. was crowned king of France at Paris, being but xi. years of age. Yea I could reckon more than a thousand examples of the like subject.  
5. And, for the relief of the poor, as the precious ointment that Marie Magdalen bought for our Saviour's feet, was not a hindrance for the poor: so whatsoever is given to further his service, doth rather further then hinder them. Is there any country in Europe more charitable to the poor, and more liberal to gods servants, and all other ecclesiastical persons than Spain, and yet no country more sumptuous and costly in their churches, and more devout and less sparing of any thing they have for the setting forth of gods glory, for adorning churches and monasteries with all ornaments, and implements pertaining thereunto? Is there any country in the world that can show such hospitales in all cities, towns, villadges, and hamletts for the cure of the sick, and for the relief of pilgrims and strangers, such colleges for poor virgins that be deprived of parents and friends, where they be kept and brought up in all honest and godly education, befitting gentle women until they be married upon the cost and charges of the college, in every city or great town in Spain such confraternities' being erected for all works of mercy, by which means all sorts of distressed people are reliued: so many hospitalities for cast children, for whom they have nurses to give them suck upon the hospitals charges, which also gives relief unto them until they be able to help themselves. So many colleges for orphans, so many universities for scholars, as no country can show so many, having 24. universities, and so manny houses of mercy, that I dare say that the house of mercy of Lisbon, doth more works of charity, and sustains more poor people, and marries more virgins for gods sake, than all the protestante countries in Europe.  
6. To conclude, England and Ireland cannot deny, but there was better provision for the poor, before the church was destroyed then after, and that the most part of all colleges and hospitals were builded by church men themselves. Did not the faithful bring all their goods unto the Apostles, 
Act. c. 5.  to be disposed according to their charity? S. Paul likewise did receive the offerings of the faithful. I require, saith he, the fruit of your devotion, for whatsoever is bestowed upon the church, the poor are again relieved thereby. And as S. Hierom saith: Quod clericorum est, totum illud pauperum est.   

Of the unhappy ends and other punishments, by which God doth chastise those that presume to rob Churches, or otherwise to profane and abuse sacred things. CHAPTER II.  

joseph an. ●iq lib. 15. cap. 8. & 12.  IOsephus doth register the modest behaviour of Gn. Pompey, towards the church of Jerusalem, and also the covetousness of Marcus Crassus, by which he rob the same, who was punished by God, he being slain, and all his great army overthrown by the Parthians, and that most miserably. And although through necessity king Herod did open the sepulchre of king David, thinking thereby to have great treasures, the said joseph saith that he was attached with great calamities for his presumption. 
Daniel c. 1  In the holy scriptures we read, that Nabuchodonosor king of the Assyrians did rob the temple of God, and afterwards was transformed into a beast, and his son Balthasar for profaning the holy vessels that his Father brought from the temple of Jerusalem, was slain by his enemies, 
Daniel. 5.  and the kingdom taken and possessed by them. King Antiochus was eaten by worms for doing the like. The treasure and golden vessels brought by Titus out of Jerusalem, and by Gensericus king of the vandals, brought out of Rome unto Africa amoungest other spoils, and being tossed to and fro through the hands of many kings, aswell Romans' as Vandals, none that ever possessed them escaped an ominous end, neither the wrath of God surceased, until the kingdom of the Vandals being utterly destroyed by Belisarius (who took in a most bloody battle the last king of them called Gibnier) by the commandment of the Emperor justinian, they were sent back again to Jerusalem, having given a sore blow to all such as polluted their hands withal.  

Act. 5.  2. In the acts of the Apostles we read, the miserable death of Ananias and Saphira, not for robbing the goods which others had given to the church, but for keeping with themselves part of that which once they offered unto God, wherefore (said S. Peter unto them) did Satan tempt you, to lie against the holy ghoaste, and to deceive us of part of the land you sold? was it not in your power not to sell it, for herein you have not deceived men but God? and so both man and wife fell down dead at his feet. To give us to understand, what account we must give unto God of any thing that is once consecrated unto him. And therefore Alaricus king of the Goathes, when he took Rome, commanded under great penalties, that none of his soldiers should rob any church, neither touch any thing that was in them saying, that his quarrel was against man and not against God, neither against his Saints. Also A certain gentleman of the Goathes took a virgin that was consecrated unto God, in the church of S. Peter, and using great force and violence to get of her the golden vessels and church stuff that was consecrated to God's service, she said that those were the goods of the Apostle S. Peter, and as for her part she was not able to defend them. The said Goath being astonished at the virgin's resolute behaviour, did forbear to lay violent hands, either upon the virgin, or upon those consecrated vessels: for the said king commanded, 
Paulus Orosius.  as Paulus Orosius writeth, that his soldiers should carry upon their own backs those holy vessels with all other things pertaining to the church, and as many Christians as should follow them, should not be touched.  
3. The ecclesiastical histories are full of the like examples, yea the very gentiles did contain themselves from spoiling religious people or robbing churches, not so much for any devotion, but for very fear of the wrath of God, whose grievous punishments was by them experienced upon others for attempting the like sacrilege. julian the uncle of julian Emperor the Apostate, did commit a wicked robbery upon the church of Antioch, and did mingle the holly vessels with the plate of his Nephews, & was therefore chastised by God publicly for the same, for his entralles putrified his body was tormented with such horrible ulcers, and filthy botches, out of which there came, ugly worms which gnawed and consumed his carcase, by which he was exhausted and eaten, and so ended most miserable. Faelix julian's threasurer and companion in the robbery aforesaid, died vomittinge all his blood out of his mouth. Mauricius Cartularius did persuade Isacius, who was the Exarcke of Italy for the Emperor Heraclius, that he should rob the church of Rome, which he did, & not long after the said Mauricius was imprisoned by the said Exarcke where he died most miserably: & the said Isacius died upon the sudden within a little after, as Carolus Sigonius doth write. 
Lib. 2. de regno Ital Zozo. to. 3 & baptist. Aegnat. in vita Leonit. Blond. lib. 1. deca. 2. Nicephor. hist li 18. cap. 4.2. Nice. in chronico ducis Bauari●.  Leo the 4. Emperor of Constantinople, took away a Crown of gold very rich which the Emperor Mauritius did offer unto the church of saint Sophia, in which crown there was amoungst other precious stones, a carbuncle of inestimable valour; and putting the same upon his head, presently there grew upon him an in apostume of which he died, which was called the carbuncle.  
4. S. Gregory Turonensis writeth in his history, that certain soldiers who did rob the church of S. Vincent of the city of Agence, were so chastised of God, that one of them had his hand burned: into the other the devil did enter, by which he was torn in pieces crying unto the Saint: the other did kill himself by his own proper hands. Trithemius doth declare, that it was revealed unto him, that Dagobert king of France, for usurping the goods of the church, was accused before the throne of God, and that Charles Martell a captain of great valour, father of king Pepine, and uncle unto Charles the great, 
Paul. Aemil. l. 2  was also condemned for the same, and that S. Eucherius Bishop of Orleans did command, that his sepulchre should be opened, and that nothing was found in it, but a most ugly serpent of strange bigness. 
Zurita tomo annal. cap. 39  Peter the 4. king of Arragon, died within 4. days after he had abused the picture of holy Tecla. Vrraca the Queen of Spain had her belly burst, and so came to a bad end for robbing of churches. Astialpus king of the langobards, and Frederick the Emperor, came likewise to a bad end, 
De regib. Hispaniae in Hono.  for robbing of churches. Francis Ta●afa writeth, that when Gundericus took Seville and intended also to spoil the churches thereof, 
Ambr. de Onorales p. 1 lib. 10. cap. 23.  that the devil did possess him, and so he died miserably. S. Isidor writeth, that Agila king of the Goathes, did profane the temple of S. Acisclo martyr, where his body was, and that he made of the church a stable for his horses, whereupon his army was overthrown by those of Cordima, and that he fled himself to Merida, and was slain by his own servants. 
Suriu● tomo 3.  In the life of the S. Astregisill Bishop of Burgis in France, we read strange punishments upon those that rob gods church, and profaned his monastery. 
Zurita annali● l. 4. c. 69.   
5. When Philipp king of France in his wars against Peter king of Arragon took the city of Giron, and his soldiers profaned the churches thereof, and rob the sepulchre of S. Narcissus patron of that city: out of that sepulchre there did issue such swarms of flees and frogs of wonderful greatness, which so flew upon the soldiers and upon their horses, that that there died within few days after 40000. French men and more. And the said king Peter in a letter written to Sanchius king of Castille, did certify that there died 40000. horses, and the king himself died shortly after in Perpinian: so as the proverb grew in that country, 
18. Mart.  of the flies of S. Narcisus as Caesar Baronius notes upon the Martirologe of Rome.  
6. In the year of our Lord 1414. when the French army took the city of Suesson, which belonged unto john Duke of Burgundy and earl of Flanders, and profaned the church of S. Chrispine and Chrispinian, whose bodies are reverenced in that city, the next year after being the very day of those Saints, the self same army which was both puissant and great, in which all the nobility of France were, was vanquished, torn and altogether destroyed by the english army, which was but as it were a handful in respect of the great multitude of the French, which the day before refused to grant any reasonable composition unto the said english, and this was the just judgement of God, inflicted upon them by the intercession of those blessed Martyrs, whose church they had defiled.  
7. The Earl of Tirons soldiers, did rob and spoil the monastery of Timnlage, and Kilcrea, and profaned other churches coming to relieve the Spaniards, that were compassed about (they being within Kinsale) by the english army, consisting for the most part of Irish catholic soldiers, the english being altogether (saving a very few) consumed through famine and cold, being not able to endure the toil and labour of so unseasonable a winter camp. Yet Tirons company exceeding the other in multitude of people, and ever before that time terrible to the english, by reason of so many great overthrows given unto them, were brocken and put to flight, by a few horsemen that issued out of the english camp: being thereunto solicited and procured by the earl of Clenricard an Irish earl then in the english camp. Wherefore the said earl of Tiron returning from that overthrow said, that it was the vengeance of the mighty hand of God, and his most just judgement, which ought to be executed upon such wicked and sacrilegious soldiers, that perpetrated and commited such outrage upon sacred places.  
8. Doctor Owen Hegan, that permitted or rather willed certain soldiers of the Clencarties (being then in open hostility in the west part of Monster against Queen Elizabeth) to rob a certain Church, into which the poor people of the counteie sent their goods, hoping to find a safe sanctuary therein, and within a seanight afterwards, his own brother, who was one of the Queen's subjects, was slain by the very same people unto whom he gave leave to spoil the said Church, and also within one month himself was slain, and another priest with him, not by the English, but by Irish subjects: so as there is no acception of persons with God, who being an indifferent and just judge, doth give to every one according to his works, whether they be good or bad, let no man therefore say he is a priest, or a catholic, to colour and cloak thereby his scandalous actions, who of all men ought to shun scandal, and the occasion thereof. Truly I have found by certain relation, that the Irishmen never spared no church, monastery, or any sanctuary in their last commotions and insurrections, and that therefore such as have been noted to defile and spoil such places, did not escape a miserable end, shorthly after the sacrilegious acts was commited.  
9 We know that spiritual benefices and other ecclesiastical dignities were not bestowed upon the worthiest for learning, or more virtuous of life, but upon those that were upholden and defended by the strongest faction of the nobility there, so as few came in at the right door like true pastors, but like thiefs in at the back door, so as that kingdom was subject to this abuse & confusion in S. Malachias his time, as S. Bernard says, who being made Bishop of Down & Conor in Ulster by the sea apostolic, being so holy, and learned as the said S. Bernard was, says he was banished from Ulster by the Neales', to have that dignity for one of their own family, and who did entermiddle more in this business, than the Geraldines of Monster? who by the sword defended and usurped the ecclesiastical supremacy, Noah otherwise then king Henry the 8. did, and two of his children, although they have not done it by parliament as the other did yet by the sword, they have done it: so as the overthrow of that house, & of other great houses may be ascribed unto the covetous desire they had of the livings of the Church, and the little regard they had to churchmen, and churches, or any other place, though never so sacred. Yea sometimes they would not spare their competitors at the very altar, which in many places they polluted with their blood.  

Geneb. in Chro. Anno 988. Anno iuris.  10. The french histories do write, that this was the cause also, that took away the crown of France from the lineage of Clodoveus, which was the firste Christian king of France, being converted unto the faith of Christ, by the prayers and devotion of his most virtuous Queen Clothilda which was passed over unto Charles the great, and also after the line of Charles the great, were careless of their duty to God and his church, God took the crown from them also, & gave it unto Hue Capè, and to those of his house.   

A prosecution of the last Chapter. CHAPTER III.  
1. We should never make an end if we should register so manny examples as do daily occur in this matter. 
De mirabilibut 2. cap. 1.  Petrus Cluniacensis, who lived lived in the same time with S. Bernard, a most holy man, and therefore called in his life time Peter the venerable, said that there was a certain Earl in Macon a city in France not far from Leon, who usurped the livings of the churches, and persecuted church men. This man being feasting one time with his friends in his palace, there started up a gentleman of that majestical countenance that he put all the guests, in great fear that were with him, and with a terrible voice and dreadful aspect, commanded the earl to follow him, and that with such majesty that he could not otherwise choose. Coming to the gate, there was a mighty horse prepared for him, and he was compelled to mount up a horssbacke, and presently the horse did fly up into the skies, and the miserable earl crying most pitifully, vanished away with the horse. Those that were within the palace, durst not to go forth, but shut the gates out of which the miserable earl was carried away by the devil.  
2. Paulus Emilius a diligent historiographer of the matters of France, doth note the like accident of a certain Earl called William, a great persecutor of the church, who being also at a great feast, accompanied with other great earls, was commanded by one that was at the gate to go forth, and so rising from the table went forth to know what he was, where he met with one a horssbacke which took him away, and did never appear any more. He added moreover, that in the very same place the Earl of Nivers, a great persecutor of the immunities of the church, was served in the like manner. The king of Arragon called Sanchius through extreme necessity was forced to make use of the church livings of his kingdom in his wars against the Moors, and although it was for the defence of Catholic Religion, yet he made restitution of all that he had so tooken from the Church. Many good authors do note and observe, that the church livings never profits any, and that they do not only succeed bad with them that take them, but also consume and destroy their temporal possessions withal; for like as the moths, the rust, or the canker, consumes the wood, the cloth, the iron, and the flesh that engenders them, and even as the feathers of the Eagle being joined with the feathers of any other, consumes and spills them; so church livings wrongfully detained, or violently taken from the church, consumes and overthrows the temporal estate unto which they are unlawfully joined and annexed.  
3. This England, France, and Ireland may testify, for France enjoyed but small quietness since Clement the 7. annexed unto the crown of France by the procurement of Francis ' the firste (when the said Clement married his Niece called Catherina de Medicis unto Henry the 2. Dauphin of France at marcel) all the promotions and donations of church livings under the crown of France; And as for him that sought it, or by what means it was given, I leave that to the French historiographers; yet we know that he and all his issue, lived and ended most miserably, their kingdom and state was most pitifully broken with so many bloody garboils, all the nobility consumed and exhausted with so mannie cruel battles & overthrows, so many rich towns and cities ransacked, so many countries and provinces utterly destroyed, so many churches and monasteries dissolved, and cast down, so many religious people murdered, and so many sacred virgins deflowered and ravished: so as France through heresy (which by this donation crept into it) was a spectacle of all misery, famine, pestilence, wars, uproars, & combustions to all other nations. And although the said Henry the 2. had 6. sons whereof 3. of them were kings, yet all died without issue, and not one of that race is left alive: and so, the line of the house of Valois, in whom the crown of France continued the space of 260. years, is altogether extinguished, and the crown came to the house of Bourbon, their ancient and implacable enemies, and now suecedinge them in the crown and kingdom. Henry the 8. not by any grant or indulgence of the Pope, but by force and fear of violent laws, made and devised by him (lechery and covetousness enticing him thereunto) took unto himself a spiritual jurisdiction, and beside suppressed & cast down all the monasteries; who, although he had six wives, and left behind him, one son, and 2. daughters yet now there is none living nor any of their line or race, man or woman now extant.  
4. And as for the nobility of England, and Ireland, which were instruments more ready to serve the king's humour, then to please God, they be all for the most part extinguished of whose descent or race one amoungest 20. is not to be seen this day to possess their ancestors livings, unto whose patrimony others crept in and succeeded, some perhaps being their mortal enemies. The Duke of Norfolque, and the earl of Arundel were the chiefest instruments that Queen Elizabeth had in the first parliament she assembled, to put down the church, and to draw all spiritual jurisdiction unto herself, hoping that by this service the one should be contracted with her in marriage, the other should be in extraordinary favour with her, I would they had taken S. Paul's advice. Oportet obedire Deo magis quam hominibus. We ought to obey God more than men, or the prophet his caveat, maledictus qui confidit in homine, cursed is he that trusteth in man. 
Scisma Angliae.  This Duke (as a certain grave matron prophesied and told him to his face coming from the parliament, that he should lose his head by her, whom to please he did displease God, and made shipwreaque of his religion) was condemned and put to death for high treason against the Queen at Tower hill in London, and h●s eldest son the earl of Arundel after being condemned and arraigned, after much mourning and long imprisonment, died in the Tower of London. And the other Earl of Arundel died without issue male of his body, and it is thought if he had lived any long time, he should have tasted of the same cup with the other.  
5. The Earl of Ormond, which was the only instrument for Queen Elizabeth in Ireland to strengthen the voices of the parliament, for her spiritual supremacy, as yet living, is deprived of his sight, and of his only son, and the only joy and felicity he had in this world: and of his end we know not, but we know he hath church livings, and we are certain that who hath them unlawfully shall never thrive the better. And therefore Charles the 7. king of France being in great want of money through the wars he had with the English about the dukedom of Normandy, of which the quiett state of his kingdom depended, would not make use of the tithes of his kingdom, being thereunto moved by a great prelate, for that he known they would not succeed well with him. Ossorius in the history of the king of Portugal Emanuel, writeth, that the Pope dispensed with him for the tithes of his country towards his wars in Africa, and having perceived that he had not so good success as before the taking of them into his hands, he determined with himself, not to make any more use of them. God would not have things dedicated to his honour to be transferred to any profane use, upon any pretence whatsoever. And for that Nicephorus Phocas Emperor, made a law, by which he revoked and called back all laws that were made in favour of churchmen, for that they had such ample patrimony, and that the poor, as he alleged was not relieved, nor the soldiers had wherewith to eat. 
Lib. 1. in in Constit. 69. orient.  The Emperor Basilius did repeal that statute, by another law by these words. Understanding that the law of Nicephorus made (after that he usurped the empire) against the church and church livings, was the only cause and offspring of all our mischief and present calamities, for that law was not only done in prejudice of the church, but also it was plainly against the honour of God, and seeing we find by experience to our great grief, that nothing succeeded well with us, neither did we want continual calamities after the making thereof, therefore we command that it shall cease, and be of no force, nor any other law against the church.  
6. In like manner Alexis Comnenus Emperor of Constaninople, besides that he made straight laws against those that usurped any thing consecrated unto God, to declare his greater devotion, he in the golden bull added these words. If ever hereafter (o Lord God) any shallbe so maliparte or so presumptuous, as to take any thing that is already consecrated to God, or hereafter shallbe dedicated to his holy church, let such an one never enjoy the clear light of thy vision, neither the light of the son that gives light in the morning, neither thy aid or protexion, but evermore let him be despised and forsaken of thee. The same malediction in substance, the Queen Theodolenda did give unto all those, that would usurp the goods and lands which she did give and bestow upon the church of S. john baptist in the city of Moucia, 
Lib. 4. c. 7. de gest. Longobardorum.  as Paulus Diaconus doth write. The like malediction other Princes have cast forth upon those that would frustrate their godly endeavours, for that they feared that one time or another, the greedy desire and covetousness of wicked people, would break all bonds of gods laws and religion.  
7. Alas how many maledictions were cast upon the protestants, for comittinge sacrilege and for robbing of churches? as that of Corronell Randale, and 500 English soldiers, withal their munition and victuals, which were blown up into the air by their own powder by an extraordinary accident of a Wolf who ran with a fiery tail into the church of Derrie in Vulster, which by the said Randall was polluted, all which in a moment did perish with a ship that was at ●anker by the said church Anno Domini 1565. Also of one Sentleger being master of the mint that was at Rosse in Ireland, in the monastery of S. Francis in king Edward's days, who for that the workmen told him that they were beaten by S. Francis every night, went himself of mere presumption unto the said monastery to lodge: the very first night he went thither, he was so assaulted, that he ran mad, and ran headlounge that very night into the river and drowned himself, and his carcase was found dead upon the sand that morning. In the wars of Garret Earl of Desmond the English garrison that was at Yonghull, a port town in the province of Monster, in their sally forth upon the enemies, went to a certain monastery called Melanie, which is situated in an Island, and in the river of that town called the broad water, one captain Peers, being the leader of that garrison, caused a fire to be made, and one of his company called Bluett an Irishman and native of Yonghull making fire of the image of that Saint called Melanye, upon the sudden fell mad, and died within 3. days after. And the said captain for that he commanded him so to do, was deprived of the use of his limbs, and falling into a dead palsy, was never found until he died, and his company were all killed by the said Earl his Sensciall; this happened 1580.  
8. Alsoe one Poet an Englishman, breaking down a monastery of S. Dominiques in the North part of Yonghull, fell dead down from the top of the church, all his limbs being broken. Anno Domini 1587. Also three soldiers of that town, which did cast down and burn the holy rood of that monastery, died within one seanight after they had done it; 
An. 1580  The firste fell mad, and died within 3. days after; The second was eaten with life, and died within 5. days; And the third was killed by the said Earls Sensciall within 7. days after; all which many of that town now living can witness. 
An. 1608  The Lord Crowmell that cast down the steeple of S. Patriques' Church in Ulster, died within one seanight after, some said he fell mad, and died thereof. Also an English carpenter, that went up upon the vestry of S. Patriques' church of Dublin, fell down, his bones were broken, and died frantic within 2. days after. An English captain that pulled down the holy rood of Cahir, 
An. 1609  rann mad and cast himself from the top of the castle of the said Cahir, headlong into the river, and drowned himself.  
9 Garrett Earl of Desmounde, after being proclaimed traitor, accompanied with his brother Sr. john of Desmound and 800. more in their company, for their first exploit, invaded the town of Yonghull, which they spoiled, ransacked, , and destroyed the houses, took away all the poor inhabitants goods, stripped them most cruelly of all their , and left them both man and woman naked, not permitting them to hide or cover their secret pertes which nature itself would fain cover, ravishing married woomen, with many other wicked acts which they perpetrated, not sparing church or sanctuary, nor any thing whatsoever that was sacred, which they polluted & defiled, and brought every thing to utter confusion and desolation, making havoc aswell of sacred vestiments and chalices, as of any other chattels. Certain Spaniards which were with them at that wicked exploit, perceiving by the furniture and ornaments of the churches, that the town's men were all catholics and containing their hands from spoiling, were reproved by some of that wicked company, for that they took not part of the spoil as others did; but they answered, that they ought not to rob or spoil better christians then themselves. And one of the said Spaniards cut his cloak as S. Martin did in five parts, and distributed the same upon five children which were stripped of their  and left naked by some of the kearnes. But very few or none of them escaped a miserable end; For the Earl himself was beheaded by a poor soldier, being ●ound in a wood with a very small company, and not one slain but he: whose head was carried into england, and stands disgracefullie upon London bridge for a traitor's head. His brother Sr. john was found upon the high way by Sr. john Souch, and having notice that the englishmen were marching towards him, he was not able having a principal good horse to move hand or foot, until the english soldiers came upon him, and killed him. This is the just judgement of God, executed upon them that made the world believe their quarrel was for religion, and yet their first exploit and cruelest act was put in execution upon poor catholics churches, sanctuaries, consecrated vessels which they polluted & profaned. Nothing doth displease God more than hypocrisy, for as a holy man saith. Simulata sanctitas, est duplex iniquitas: feigned holiness is double iniquity, for no vice is more often reprehended of our Saviour, than this vice and wickedness, and although he pardoned all manner of sins, yet unto hypocrites he cried out woe, 
Matt. 23.  and course and that many times.  
10. Sr. john Norrice in his Portugal voyage with the bastard don Antony going to take Lisbon and to make him king thereof, of his great army (which consisted of 18. thousand able men) he brought not men enough to bring home his ships: the first enterprise that he attempted, was upon a monastery by the Groin, which his soldiers destroyed and cast down. The Earl of Esex that was the only Phoenix of England, the chief favoritt of the Queen, and the only man that all the country flattered and followed, and all the English nation applauded, was arraigned and condemned of high treason, and beheaded in the tower of London, who when he took Cales in Spain (an exploit both terrible to the Spaniards, & joyful and honnorable unto England) the churches and sanctuaries of that city felt the greatest smart, which he profaned, burned, and cast down whose sacred vessels his soldiers took away and turned them into profane and filthy uses; for the which few or none that assisted in that exploit, escaped an ominous and fatal end, as many do observe and note. In the Maccabees, 
Macha. 2. Cap. 3.  Heliodorus doth testify thus much who counselled his king if he had an enemy, that he should send him to rob the Temple of Jerusalem, and he should find the smart thereof, because there is in that place the power of God, which doth destroy and confound such as come to annoy that place.  
11. S. Ambrose speaking with Valentine the younger used these words; 
Epist. 33.  If you have ●oe right to do any injury to any man's private house, much less, can you take away from God's house, which never suffered sacrilegious persons unpunished and robbers of churches and sacred things, as by the precedent examples appears: as also by the grivous punishment of Cardinal Wolsy is evident, who for erecting his new college at Oxford and at Ipswiche (as Stow writteth) obtained licence of Clement the seaventh to dissolve to the number of forty monasteries of good fame, and bountiful hospitality, wherein the king bearing with all his doings, none durst control him. In the executing of which business, five persons were his chief instruments, which were sore punished by God, two of them fell at discord amoungest themselves, and the one slew the other, and the surminor was hanged for his labour, the 3. drowned himself in a well, the 4. being wealthy enough before, begged his bread to his dying day, and the 5. was Doctor Allen. The chief instrument amoungest them was murdered by Thomas fitz-Gerrald. The Cardinal falling afterwards into the king's grevous displeasure, was deposed, and died miserably, and the colleges which he meant to have made so glorious a building, came never to good effect. For this irreligious robbery was done of no conscience, but to patch up pride, which private wealth could not furnish.   

Whether the king may take away church livings at his pleasure; And whether as he is absolute king of the temporal goods of his subjects, he be so also of the Church, and of Church livings. CHAPTER IU.  
1. THe only argument Protestant's use to prove this doctrine, is that of the Prophett Samuel, who said to the children of Israel, that if they would needs have a king, he would take away their vineyards their lands and livings, and would bestow them upon his servants etc. 
Testado in lib Reg. cap. 19  The holy doctors do expound this place to be meant of Tyrannical kings, who following their passion or proper will, and not law or reason, would perform this towards those stiffnecked people. And so to divert and dissuade them from the vehement desire they had to get them a king he used those words, not that of right or justice a good king ought so to do. And so S. Gregory doth expound the same saying, 
Lib. 4. c. 2. & in Reg. cap. 8.  that Tyrants and not good kings will do this, for (saith he) in that history of kings we read, that God was highly displeased with Achab for taking away the vineyard from Naboth, for which the said Achab with his Queen jezabel, was sore punished by God for the same, therefore S. Gregory saith this was not gods commandment; And therefore David being solicited at the request of Orna jebuseus to take a platt of ground for to edify an altar for our Lord, he would never take or accept it until he made payment thereof. So as whatsoever is set down by the prophett Samuel, is to give warning to good kings what they should observe, and what they should forbear to do, thus far S. Gregory.  
2. S. john Chrisostome did reprehend the empress Eudoxia the wife of Arcadius the Emperor, for taking away from a certain widow her vineyard, and seeing that he could do nothing with her by fair means, he caused the church gates to be shut against her. For Emperors and kings are not absolute Lords of the lands, and goods of their subjects, neither can they take them away according to their pleasures, unless it be for great offences, although many protestant courtiers, do say the contrary only to flatter their Princes: for if Kings, and Princes had the propriety and dominion of their subjects goods, then there should be no need of any parliament, or courts to treat with the subjects for the king's necessity, but they may take from the subjects all they have at their own pleasure. But the king for being head and Lord of the kingdom, and for his pains taken in the government thereof hath his own patrimony, rents and services with such like: or if this be not sufficient for the defence of the weal public & christian religion, the subjects ought to supply his wants, rather by request then by violence. But these new gospelers say with the matchevillians, 
Plutar. in Apo.  that kings by their prerogatives, may take all their subjects goods to their pleasure: as a flatterer said to the king Antigonus, that all things are lawful for the king to do, unto whom the said Antigonus made answer. Unto tyrannical and barbarous Princes such things are lawful, but unto us, nothing is lawful but that which is honest.  
3. This is the difference betwixt the good king and the tyrant, for the one is subject to the laws of God and nature: the other is subject to no law, but to his will and his passion, having no respect to law, conscience, faith or justice. The one doth respect chiefly the good of the weal public: the other his own private commodity: the one doth enrich his subjects by all the best means he can, the other doth impoverish them with all extorsion and imposition. The one doth revenge the injury done unto God & the common wealth, and pardons his own proper injury: the Tyrant doth the contrary, and doth revenge his own quarrel, and forgive the injury done unto God. The one endeavours to preserve love and amity amoungest his subjects, the other doth sow dissensions and factions amoungest them to destroy them, and by their destruction to enrich himself with the confiscation of their goods. The one makes great account of the love of his subjects, the other ever grounds himself in the hatred of his subjects; The one doth search the best and the most virtuous to bestow offices and promotions on them: the other doth bestow them upon the wickeddest people he can get. The one is a pastor to feed his subjects, the other i● a wolf to destroy them.  
4. But to come to my purpose, that it is not lawful for kings to do what it pleaseth them, the very heathens have observed the conrrarie. 
Zonarus tomo 2. in Traiano.  Traian the Emperor when he gave the sword to the Praetor of Rome, said these words. If I shall command any thing that is lawful or just, use this sword for me, if otherwise I shall bid or command any thing against justice, use it against me. The kings of Egypt did cause their magistrates to sweat, not to obey them, but in things lawful, the same did Phillipp the beautiful king of France: and Antigonus the 3. who commanded his presidents and magistrates, that they should not execute his commandment, though it were signed with his own hand, unless it were just, & lawful. It is an old proverb: Melius est imperium in quo nihil licet, quam imperium in quo mihi liceat. It is better to be under his government where the law gives no scope, then under his where all things are lawful without any restrainte.  
5. And for their spiritual command, S. Gregory Nazian. doth admonish them, you (saith he) that are sheep ask not to feed your pastors, 
Orat. 17. ad Cives timore percussor.  neither intermidle in things that pertains not unto your charge, do not judge your judges, nor prescribe laws to your law givers, if you will have me to be plain with you, for the law of Christ hath made you my subjects, and referred you to my tribunal, and that you are sheep of my flock. 
Chrysost. de verbis Isa. Homil. 40  And therefore S. Chisostome willed kings to contain themselves within their limits, for the bounds of priesthood is distinguished from the bounds, & limits of kings, for that of priesthood is more, then that of kings, for the king's power exceeds not temporal things, but the power of priesthood came from heaven: the king hath the charge of our bodies, but the priest hath to deal with our souls. L●ciferius Bishop of Caler saith these words. What power have you (speaking of Prince's) of Bishopps which if you shall not obey by the sentence of God already given, you shallbe condemned? S. john Damascen saith, that Princes have nothing to do in Church matters, for that their office is not to govern ecclesiastical state, and therefore S. Paul saith. Nescitis quod Angelos iudicabimus, multo magis secularia? Do you not know that we shall judge Angels, much more secular things?  
6. The inconvenience of this is declared by two examples, of a politic courtier, and a religious christian. Ecebolus Sophist, was master to julian the Apostate, and much esteemed of him, this politician in the government of Constantius, did frame himself a christian, to conform himself to the Emperor's humour: & when the said Constantius became an Arian heretic, the said Sophiste turned his coat also. Again when julian the Apostate, was Emperor, & denied his faith & became an infidle, the said Ecebolus became also an infidle: afterwards when julian died and jovinian also & that a most devout and godly Catholic succeeded julian, Ecebolus like the Chameleon did conform himself to the new Emperor, & cast himself at the Church door, craving pardon of the Christians, 
Lib. 3. c. 11  as Socrates saith. A lively representation of the politicians of this time, of whom jovinian the Emperor said, 
Socrat. li. 3.21.  that they worship not God, but the Prince.  
7. The other example is of Cesarius, who as his brother S. Gregory Nazianzen saith, being honoured with great offices, and promotions of the said julian, and for that he would not forgo his religion being a Catholic, he was disfavoured of the said julian, and forsaking the world and the favour of the Emperor, did set little by all worldly promotion and credit of the Emperor, in respect of the Catholic religion. This example of Cesarius, doth represent unto us a fine Catholic, and the other of Ecebolus a fine Politician of these our days. Wherefore if we endeavour to follow the Prince's Religion, as often the king doth change the same, so often we must also change ours, and so we make of the Prince a God, and forsake the living God.    


That the protestant religion, whose principal foundation and grounds are these articles aforesaid, is nothing else then a denying of all Religion and piety, and a renewing of all heresies. CHAPTER I.  
1. calvin in his institutions saith, 
Inst. li. 4.14.7.15.  that S. Augustine of all antiquity is the best & faithfullest witness, 
Aug. to. 6. ab haeresibus 82.  but he enroled your Patron's amoungest old heretics, as jovinian, Vigilantius, Aerius, Aquarios, Armenians, novatians, Pepusians, Pheudapostles, Ewomians, Pelagians, and Donatists. jovinian the Monk saith, that fasting or abstinence are of no worth. He destroyed also the virginity of the blessed Virgin, affirming that she lost her virginity when she was delivered of jesus, and said that continency in Virgins and religious people, was no better than matrimony: and so certain Virgins being at Rome upon this heresy did marry, by which (saith S. Augustine) was commited a prodigious thing, and was extinguished so represently that it did not get footing amoungest other priests.  
2. S. jerom exclaimed against Vigilantius using these words. It is a sacrilege to hear what the filthy fellow calls us, ashmoungers and idolaters, for that we reverence dead means bones, which he meant by the relics of the holy Saints. And the said S. jerom writes, that he denied the sepulchres of saints to be reverenced, and worshipped, and said moreover, that the prayers of the holy martyrs profitts nothing after this life: imitating herein wicked Porphiry and Eunomius by calling them the sorcery of devils: 
Aug. de ecclesiasticis dogma. tibus c. 73.  therefore S. Augustine did condemn Vigilantius. Aerius did bark against prayers, and suffrages of the dead: and maketh no difference betwixt priests and Bishopps. The Peputians would have women to be priests, unto whom they have attributed all principality August. de haeres. 27. as the Protestants have done to Queen Elizabeth Anno 1. Parl. c. 1. 
Luther. tomo 2. li. de captivit. Baby. Aug. Homil. 50. de Socrat. hist. l. 4. Cap. 23. Ambr. de penit. li. 1. cap. 2.  Of the same heresy also were condemned, Eunomius, as the said S. August. de heresi heres. 54. de haeres. & ad Luther. Novatus was condemned for an heretic by saint Augustine and saint Ambrose, for denying power of absoluinge sins unto the priests, and confirmation to Bishopps, as saint Cyprian doth witness lib. 4. epist. 2. Theodoret. lib. 3. de haereticis. The Pelagians denied original sin in infants: and taught that baptism is not necessary for them as saint Augustine writeth. 
Aug. heres. 88   
3. S. Augustine and saint Optatus do put the Donatists in the rank of heretics, 
Aug. de heres. 69. de unitate eccle. & lib. contlitteras Petul. Opta lib. ●. Cal. inst l. 4. cap. 15. Optat l. 2. Theod. Dra. 5.  for saying that the church failed in the whole world, and that it remained amoungest themselves in Africa: the like calvin saith of the Catholic church. Those Donatists did cast the blessed Sacrament unto dogs, burn churches, and break altars, took away all church ornaments as you do, they abolished the sacrifice of the Mass as you do, of which kind of people Ignatius sayeth there hath been some that would not away with sacrifices and oblations, because they confessed not the eucharist to be the flesh of our Saviour jesus Christ. Arrius, Nestorius, 
S. Aug. lib. contr● Maximun. Atha. p. 488. Exemplun Synodale.  Dioscorus & Eutiches, as saint Augustine and saint Athanasius say, and as it is alleged in the 7. general council, act. 1. denied all traditions and the witnesses of the fathers, they said also they would allow nothing but the scriptures saying; What scripture doth prove that the son is consubstantial or coessential with the Father? the same also did Simon Magus say.  
4. With Simon Magus, Valentinus, 
Aug. heres. 4.6. Clemens, Alexandrinus li. 3 recognitionum. Tertul. de pr●script.  and Manicheus, you deny free will. With Flornius and with Simon Magus, you affirm God to be author of all evil, as S. Augustine, Clemens Alexandrinus & Tertulian say of the said Simon Magus. With Constantius, you say that every Civil Prince ought to be head of the church according to Euseb. lib. 3. 
Atha. epi. ad solitariam vitam degentes. Hilar. lib. ad Constantium ex li. qui incipit tempus est loquendi.  Wherefore S. Athanasius called him antichrist, and the abomination of desolation, of whom also S. Hilary saith these words; I tell you when I shall speak unto you, that I speak to Nero & that Decius & Maximianus shall hear me, you fight against God, you thunder against the church, you persecute the Saints, you take away the Religion of Christ, you are not only the Tyrant of men, but of God, you do prevent antichrist, and work his mysteries, you coin faith, living without faith, thou of all men the most wicked: this he spoke to him in his life time.  
5. With Marcius and Manicheus, and other heretics you condemn manny books of the scriptures, which would not receive the scriptures: Nisi cum adiectionibus & detractionibus factis, but with cutting & mangling of them. You take away Chrism with Novatus, who denied the holy ghoaste. With jovinian, as S. Augustine saith of him, you take away penance from the church: who said also that all sins were equal. Also with Pelagius you take away the Sacrament of orders and priesthood, with Petrus Abalardus, Wicleffe, and Hus all vocal prayers. And with the Armenians you say that matrimony is no Sacrament. You take away general counsels with the Arians, that would not obey the council of Nice. With Nestorius that would not obey the council of Ephesus, with Eutiches and Dioscorus, that would not obey the council of Chalcedon. 
Aug lib. de haeresibus.  With jovinianus (as saint Augustine wittnesseth) you eat all meats every day without any observation of days or difference of meat, you do the like observing no fast. calvin took away singinge from the church with the heretic Hillarus, 
Aug. li. 11 retract. Ambr. in quadam orat. count. Maxentium de Basilicis tradendis quae ponitur in lib 5. sententiarum.  as saint Augustine and saint Ambrose say, when Christ is praised the Arrians are mad. With jovinian you say, that all which be in heaven are equal in glory, because all just persons are equal in this life in merits, and all sinners are equal in sins. With the Catharies you deny all sacraments; With the heretics called Lamprini, you take away vows and votaries. With the Eustachians you take away churches and altars dedicated to martyrs.  
6. Again, 
Epist. 75.  with the Eutichian heretics, you take away oblations, sacrifice, and chrism, as Leo the Pope complained by his letters to Martianus the Emperor epist. 75. where he saith. Intercepta est sacrificij oblatio, desecit chrismatis sanctificatio. The oblation of the sacrifice is intercepted, and hallowing of the chrism faileth. And as in the time of Antechriste (as that ancient holy father and constant Martyr Hippolytus, that lived in the year of our Lord 220. saith. Ecclesiarum aedes sacrae tigurij instar erint: praet●osum corpus & sanguis Christi in diebus illis n●n extabit &c, the church shall be like cottadges, the blessed body and blood of Christ shall not be seen, the Mass shallbe utterly defaced, so as you seem to be the precursours of this beast. 
.  For with the Donatists (as Optatus writeth) you give the blessed Sacrament to dogs, the chrismatorie with the sacred chrism, you violently cast upon the ground, with them also you break altars, with them also and with the Arrians of Africa (as Victor saith) you overthrow churches, monasteries and chapels, and as they made shirts and briches of the vestiments and alter , burned books, spoiled churches of their ornaments, as appeared in an epistle by the bishops of Egipte to Marcus the Pope, and as Nazianzenus saith, misteria verterunt 〈◊〉 commedias, the mysteries of our religion they turned to plays and comedies, even so do you the like.  

 7. Again, you refuse with these heretics, to come to the general counsels, to give an account of your doings, as saint Augustine saith of them; With 〈◊〉 buchodonozer the king of Babylon, and Antiochus Epiphanes, and julian the apostate (which represente the devil against Christ his spouse) you spoil his church, you rob her of her treasure, you violently invade all sacred pattens and sanctuaries, you take away altars, plates, chalices, candlesticks, and all other ornaments dedicated to the service of God: you defile, abuse and stain all sacred things, and as they prohibited sacrifice and oblations, so you d● the like. With the said julian (which of a v●tuous and catholic Prince, became suddenly a tyrannical persecutor of Christ and his members) you banish priests and religious people, 
 but exceeding his tyranny herein, you put them to the cruelest death that the devil can invent: you contemn the cross of Christ and called them wretched men (as saint Cyrill saith of him) for doing reverence to the said sacred cross, 
 as for making the sign of the cross in their fore heads, for planting it over their doors, for keeping it in their houses, he did also reprove them for visittinge their sepulchres, for worshipping relics of Martyrs, for praying unto them at their graves, and called them dead men. And as he overthrew the Image and picture of Christ▪ the ark and shrine wherein were religiously kept the bones of S. john baptist, 
.  bra●e them open, burned them and dispersed abroad the ashes, so you do the like. And as the jews crucified the Image of Chri● as S. Athanasius saith, as their father's crucified Christ himself, so you do the 〈◊〉. And as the ethinckes broke the Image of Christ, 
Lib. de passione imagini Christi. Zozo. lib. 5. c. 12. Aug. lib. de hear. cap. 33. Epiphan. haeres. 7.5.  you do the like. You follow Aerius, who refused to observe prescript and appointed fasting days, alleging for himself that he should not be under the judaical yoke of bondage, as our jewel and other protestants said, thereby claiming the liberty of their new gospel.  
8. The Manichees and Eustachians, did fast upon sundays, for that they would not seem to rejoice for the resurrection of Christ, as S. Ambrose epist. 83. and saint Augustine epist. 86. do declare: as also saint Epiph. Heres. 75. Also the Priscilians did fast upon sundays and upon the nativity of our Lord, lest they should seem to allow of the humanity of Christ, as S. Leo in his epistles doth set down. All these you follow, doing all things in despite of the church as Luther did. 
Luth. de conf. part. 3. parag. 14.  Ecee (inquit) quando homo praecipit (Scil. papa) ob id ipsum non faciam, & si non praecepisset vellem facere, when man comaundes (vid. the Pope) I will not obey him, for that he commanded, and if he had not commanded, I would have done it, I will do it when I shall think good; as the said Aerius said, that he would not obey the church in his fasting, and yet did not God command us to obey his church and the rulers thereof in many places saying, 
Matt. 16.  whosoever despiseth you despiseth me? etc.  
9 The Donatists taught (as S. Augustine saith) that the church of God consisted only of the good, 
Aug. lib. de unitate eccles. c. 12  and that the visible church many years ago did perish, and that it did consist only of their own sect and congregation, as you hold the same to be in your own sect only. If we must become protestants, we must embrace all these foresaid heresies condemned by all the holy doctors, general counsels of Christendom, and the universal Catholic church in all ages: we must also maintain new heresies far worse than the former, and invent more of them. As that the Trinity of God, the deity of Christ, his passion, death and resurrection, are but papistical inventions, and that they ought, as breers as brambles to be cast out of the vineyard of the Lord, these be the words of one of the family of love, 
An. 1579.  in the articles printed at London.  
10. Did not the Protestants of Hungary put up conclusions at Albaiulia, that it is Idolatry to adore Christ, which also they have defended through all Germany? 
Witak. count. Saunder. pag. 150. Whitak. 4. cap. pag. 154.  Did not Whitakers say, that the image of Christ is as very an Idol, as the image of Venus or jupiter? That Christ is not gotten of the substance of his Father. That S. Peter was never at Rome. That the succession of Popes is antechriste, that the universal church is antechriste? They say moreover that the blood of Christ avails nothing for our salvation, and that it did putrify more than 1500. years a go. 
Conrade. in Theologia Caluin. l. 1 artic. 6. fol. 26. Curius in spongia fol. 250.  Conradus a protestant writer doth charge calvin with this doctrine and other protestants, that we be not justified by the merits of Christ, with many such blasphemies vide sup. Ex Caluino Turcismi lib. 4. cap. 22. that we cannot observe gods laws. Buny in his christian exercise dedicated to the Archbishopp of York did say of the blessed virgin, when she stood at the cross in the time of Christ his death, that she violated the first commandment, as also the 5.6. and 9 commandment.  

In praef. novi testamenti. Peter Martyr dialogo corporis Christi. Calu Harmo. Mat 2 Constant. Manasses in Analib. pag. 114. Hamelton. Calu. confus. de monst l. ●. Calu. in Co. 24.  11. Moreover, Beza saith, that Christ was borne as other children are borne, and that Marie brought him forth naturally. The same also Peter martyr, and calvin hold. The said calvin saith, that Christ was borne as Constantinus Copronimus was borne, which all Greek writers call the monster of Africa, and the sink of all impiety, and mischief. Which wicked doctrine is against the catholic Faith which sayeth in our creed, that Christ was conceived of the blessed Virgin. So Archiball Hamelton shows, that they make the vildest woman in the world, equal unto the blessed Virgin. calvin attributed ignorance unto Christ, & saith that he obtained gods favour by faith. That Lutherans deny Christ his ascension into heaven. 
Cal. Matt. 27. Smidl. in vita Bullenger. Calu. inst. l. 2. Carlil. impress. Londini 1582. Luth. ●. 5 in ●arration● in Petr. c. 1.  That calvin denies Christ his descension into hell: others of them denies the true passion of Christ upon the cross. Luther saith, that if we have faith, we are equal in dignity with saint Peter, and saint Paul, with the blessed Virgin and all the saints, and that God is as favourable unto such as have his faith, as to Christ himself, and that we have no less right unto life everlasting, than he: and that we be no less delivered from eternal death than he.  
12. Others said, 
Beza in confess fidei. Gene. c. 4. Luth. de lib. Christ. Luth. ser. de Moyse. & lib. de Capt. Barnes. Calui. 2. inst. cap. 7. Calu. lib. 3 cap. 25.  that whosoever hath this faith, God is bound to give unto him the kingdom of heaven, and that through our faith though never so little (notwithstanding any wickedness) we should be secure of heaven, & that there is no sin before God, but incredulity. That the ten comaundements pertain not to Christians. That according to calvin it is impossible to the Saints to observe the comaundements; Also that there is no pains of damnation for man, but to think that God is adversary to him. Petrus Rycherus said, (who was it were the Idol of Beza, and who was sent by calvin unto the west Indies) that Christ should not be prayed unto. Wherefore he took Gloria Patri & Filio &c. out of the Psalms of David. 
Cart. in ●. repl. pa. 191.   
13. Did not Cartwrith say. I cannot be persuaded that saint Peter and saint Paul were so foolish, as to think, that a poo● miserable man, which they saw with the● eyes, 
Beza in respon. ad arg. Brēti● Epist. 6. Fox. in his. Carelesti pag. 1534. Calu. in Hermo. in Euange. Calu. insti. l. 1. c. 18. Peter martyr in 1. Sam. 2. Melancthon in c. Rom. 8. Calu. li. de eterna Dei praedest. pag. 101. Zuin glius li. de providentia.  was their God. Beza also holds the same, and many others of that stamp, y● some of them, that were burnt in Queen Mary's days, and related by Fox for Martyrs, hold. That Christ was in desperation when he was upon the cross, according to calvin. That God is the author and cause of sin, the procurer, and intiser, comaunder and worker, and that the adultery of David, and the treason of judas, was as well the work of God, as the conversion of saint Paul. And that man hath no free will: with many such horrible blasphemies to tedious for me to repeat, and irksome for any Christian to hear. So as by these wicked paradoxes, it must follow, that God is turned to be a devil, and that he is most unjust to condemn men for the offences which they cannot shun, having no free will to avoid them, nor no force to resist God, the worker, counsellor, and intiser to sin.   

That no jot or syllable of Christian religion, aught to be counted a thing indifferent or of small moment, and that whosoever doth not agree with the Catholic Church in all points of belief, cannot be saved. CHAPTER III.  
1. S. Thomas saith, that whosoever doth err in one article, 
S. Thom. 2 2. q. 5.3.  he hath no faith of the rest: for as saint Vincentius Farar saith, virtue hath no more fondations than one, and the same is indivisible, which is the divine truth, which cannot be deceived, nor deceive: and so whosoever doubteth in one, hath no foundation of the rest For if a rock should fall, upon which there should be 12. chambers, all those chambers would fall also: even so the protestants in the beginning fell from the church, which is the rock upon which Christ builded these 12. chambers, I mean the twelve articles of our belief, so once they falling from the church, they fell from these 12. articles; and came unto us, in spiritu erroris & mendacij, in the spirit of error and lying. This Martin Luther said of the Zwinglians. 
Luth. dialog. 6. c. 11  In vain (saith he) they believe in God, the father, the son, and the holy ghost, and all the rest, because they deny this one article. Hoc est corpus meum: this is my bodi●  
2. For this cause Iconoclasters or Image● breakers are ancient heretics, because they deny that article of the catholic church of the reverencinge of sacred images. How many of all estates, prelate's, nobles and common people, suffered either death or banishment in the time of the Emperors that were image breakers? for they considered that whosoever observeth all the law, and offendeth in one, is guilty of all the rest. The true mother of the child would have no division thereof. Nun isti (saith saint Augustine) quos v●catis haeretici, do not these which you call heretics, confess the same trinity, believe also in Christ, and yet they were called ancient heretics, whose heresies were known and now altogether extinguished through their absurdities. 
Aug. lib. 2 de trinit. cap. 17.  Hoc qui credunt (saith he) lib. 2. nectu in catholica fide, sed in schismate aliquo aut haeresi credunt, whosoever believeth all articles of the creed and otherwise remaining in any schism and heresy, cannot be in the catholic faith. The Arrians denied but one letter in the creed, 
Zozo. li. 3. cap. 17. Theod. l. 2 cap. 18. & 21.  and yet saint jerom saith, that if the church had not resisted the Emperor Valen● which did favour the Arrians, touching that letter which was Omusion, in steed of Omision, Christendom (saith he) would have been in great danger.  
3. When the perfect of the Arrian Emperor Valens, 
In vit. Basil. Naz. orat 20. in laudem Basilij.  dealt with saint Basil that he should not be so obstinate or wilful in his opinions, but that he should conform himself to the Emperor and live in his favour, he answered; that such as are fed with the dainty feasts of holy scriptures, they would suffer all kind of torments rather than any jot, syllable or letter should be changed. And as for the Emperor's frindshipp, he did esteem it well, so that it were not against piety and religion. 
Rom. 12.  S. Chrisostome upon that place of saint Paul. Having peace with every body. We ought not to prefer (saith he) peace before gods truth, when the same is in danger, but rather to offer our lives for the defence thereof. So as you see that the Arrians were condemned for heretics for one letter, being in all other points catholics, but the protestants have raised from hell all the heresies that ever were, for no heretics almost that ever were, but kept ecclesiastical service and ceremonies like the catholics, but the protestants have taken away all: therefore they should not brag that their religion is agreeable to the word of God, or the Romish church, or that the Romish church, or any member thereof, should join with them therein.   

That the new Religion, for that it takes away all religion, is worse than that of the Turckes and Gentiles. CHAPTER IU.  

Stur. de rat▪ concordiae in●und●.  1. STurmius a protestant writer sayeth, that Lutherans and Caluinistes do destroy and take away the cheefeste articles of Christian religion, and the foundation of our faith. Which thus is proved to be true; That religion is beast, which thinks of God most reverently, and of their neighbours most charitably: but the Turcks and Gentiles do far excel the new religion in worshipping God and helping their neighbours: therefore it must needs be better, than the new. Cicero sayeth, 
Cicero lib. 2. de divinitate.  that God is a certain excellent and eternal nature, and that the order of ecclesiastical things, is the beauty of the world: who although they did speak of many gods, 
Instit. de monarchia Dei lib. 3. cap. 1.  yet they affirm jupiter to be the father of all the rest, and say that they did worship but one God, and the rest of the gods as the ministers of one God, as justinus martyr said, and Plato saith. 
Plato de repub. dialogo 2. in fine.  Deus qui bonus est, malorum causa nonest; God which is good, is not the cause of evils: and in another place he saith, God is not unjust, but most just. But the new religion doth say (in the chapter above recited) that God is the cause of all mischief and wickedness: by which wicked assertion they make him a devil.  
2. All philosophers did refer all the inferior motions, to a certain supreme motive, by the consideration whereof, they found a certain supreme mover, and a certain everlasting cause, which is the centre of begining, and principle of all things, unto whom all things are subordinated. The Turcks say, that God is immutable, merciful, pitiful, one only, who gives every man according to his works, reward to the good, and torments to the bad, and so they call God, lafoy, Ila, Mahomet resulan God, God above, and Mahomet his prophet. But the new religion doth say he gives no reward to the good, nor torments to the bad, so that he hath any jot of faith with him, and the more wicked a man is, 
Lutherus.  the nearer he is to God's favour. The Turcks do believe that it is possible to keep gods laws, but the new religion doth say it is impossible, and that heaven is given to those that have any faith, without any respect to works or man's endeavour. The Turcks also affirm, that Christ ascended unto heaven in his flesh, and sitteth in the presence of God. The Turckes Alcoran says, that jesus Christ was the son of the Virgin Marie, was inspired by God, that he was the word, the spirit, the wisdom, and the mind of God the father, and that he was the Messiah, and the Prince that was promised unto the jews. 
Thene. l. 6. cap. 4. Alcoran. Azoar. 2.20. Azoar. 31.  Also they say, that the spirit of God did enter into Marie, and that jesus was begotten of her, she being a most pure Virgin. That God did endue her soul, with greater grace and virtue, than the soul of any that was, and that of all men and women she was the best, the purest, and the godliest, and that of all the children of Adam, none was unspotted and undefiled by Satan but Marie and her child. Azoar. 3.76. The new religion believes of her no such matter, and compares her with their own mothers and some of them call her, a saffron bag.  
3. Under the dominion of the Turcks, the christians are permitted without any restraint, to exercise all the rites and exercises of christian religion: not so under princes of the new religion, who are greater persecutors of the catholic christian religion, than any Turcks, jews, Gentiles or pagans that ever were. In Constantinople there are many monasteries standing, and replenished with religious people, in Grecia and other of the Turcks' Dominions, are at this day many degrees, orders, and ecclesiastical dignities of the church, and christian pastors, as patriarchs, Metropilitans, Archishops, Bishopps, and Priests, unto all which it is lawful to consecrate, to say Mass, and Mouncks, Deacons and Subdeacons', do minister at the Altar. There are all also other officers which they call Agnests, which do read upon sundays the epistles. There are also Archimancritae, that is to say, the Fathers of Monks. These patriarchs are chosen by Metropolitans, Archbishopps and Bishopps, and are confirmed by the chief Bassa the king's vicar: the next unto these, are the Metropolitans, the chiefest of them, is the Metropolitan of Thessalonica, which hath under him 10. Bishopps, the Metropolitan of Athens, hath under him 6. Bishopps. In that city of Athens, were seen in a public profession together 250. priests, there is a Metropolitan of Mitelin, but he hath no Bishopps under him. The Metropolitan of Chalcedon hath under him 60. priests. There is a Metropolitan of Nyce, but he hath no Bishop; The Metropolitan of Ephesus, hath hnder him 50. churches. The Metropolitan of Philipen, hath 150. Antioch 40. Churches, Smyrnensis 150. and Corinth, with other Metropolitans 6.  
4. All do agree with the Catholic religion in every point, excepting 3. or 4. errors of the Greeks. This is known by the censure that jeremy the Patriarche hath given of the protestant religion, which was sent by him then into Germany, who sought an union betwixt them and the Greek church, seeing they forsook the Latin church, or rather God, and the Latin have forsaken them; but the said Patriarche did abhor, and refuse an union with them, and said there was as much difference betwixt them, as betwixt heaven and hell. You may read more of this matter in Michael ab Iselt Anno 1580. 
Surius hist. ibid.  Also the Patriarch of Philadelpha called Gabriel, did write unto Martinus Crusius a Lutheran of this matter, requesting him never to trouble him, touching either, union or confirmation of his doctrine.  
5. To conclude this matter, if Turks, jews, and Gentiles, think more reverently of God the Father, 
D. Tho. 2.2. q. 10. art. 6. Tit. 4.  of Christ jesus his son, and of his blessed mother, yea and do show more favour to christians, than those of the new religion do, I must think and conceive a better opinion of Turckes then of these new upstarts, for S. Thomas saith, that heresy is a greater sin, than paganism and judaisme: for although infidels deny more articles of faith than heretics, yet because heretics do persecute the church with greater malice than the other, and the greater malice argueth the greater sin, therefore heretics are the greater sinners. For as saint Paul saith, an heretical man is damned by his own proper judgement: therefore I leave the conclusion to the consideration of the reader.    


An answer unto Protestants, barking against the religious institutions of holy Orders, saying that religious vocations were not instituted by our Saviour. CHAPTER I.  
1. IF humane nature had continued in that blessed perfection of original integrity, in which it was created, there would not be required (that grace excepted which in the beginning was infused and superadded unto it) so many other graces and helps, prevenient & subsequent, exciting her slackness and brackwardnes, and expelling her corrupt inclination and propension to sensuality, to corruptible, base, and vile creatures. Wherefore the creator and protector of man whose nature is goodness, whose proper work is mercy (as S. Leo saith) doth never cease or desist from giving of all helps and means to repair and redress this humane imbecility, by proposing and intimating all such sufficient motives to work our salvation withal, convincing our negligence and unprovident carelessness, if we will embrace and put the same in due execution: so as for curing and healing the contagious maladies and restless diseases contracted and engendered by original and capital sin, he instituted the Sacrament of Baptism, and also for cleansing and purging us from actual and personal commited after Baptism, he hath ordained and devised other Sacraments, either to be supported by them that we should not fall, or to be raised up again and relieved, if we were fallen.  
2. Amongst all convenient means ordained, either for reforming our said vicious inclination, or increasing our perfection, none are so certain, or so secure as the religious state, the assured sanctuary and common support of all Christians, and specially of such as are plunged and perplexed, with the continual flux and reflux of humane frailty, and Adam's agony; For besides so many evident testimonies of Gods particular favour and spiritual consolation that he doth bestow on it, to take away the occasion of sin, who ever lived more virtuously or more religiously than those that were retired & sequestered from the dangerous occasions thereof, & the alluring inducementes of the vanities of this world? Elongavi fugiens & mansi in solitudine, I fled retiring myself, and remained alone vid. from such as by their importunate and alluring conversation of filthy concupiscence, sought to bring me to confusion.  
3. It is said in the person of a religious man exempted and freed from all secular designementes. Audivimus eum in Euphrata, I have heard him at the pleasant river of Euphrata, that springeth out of paradise, I have found him in the fertile fields amids the woods. Not in the palace of King Pharaoh, but in the wilderness, the Angels appeared unto Moses, wherefore in the desert he received the divine laws with many other spiritual consolations. S. john Baptist, lest his blessed conversation should be defiled and profaned, with the idle and lose communication of his kinsmen, fled into the wilderness. When God through special favour appeared unto Abraham, and would recapitulate certain great and hidden mysteries unto him, he said these words. Depart from your native country, and your carnal friends, and go a far off. It is said unto the spouse of Christ. Obliviscere populum tuum, & domum patris tui. 
Gen. 12.  Take no care of thine own kindred, and remember not thy father's house. The Apostle after he became the servant of Christ. Non acquievit carni & sanguini, did bid adieu to flesh and blood. Elias and Mary Magdalen in the wilderness, were dreadful unto the devils, grateful unto the Angels, acceptable unto God, and famous to the world.  
4. Did not Elias resemble the state of a religious person, who was without wife, without children, without family, always living chaste and continente, being in that poverty, as he is described with hairy skins, and as it were begging his bread of a poor widow, 
4. Reg. 1.  sometimes receiving it from a crow? 
3. King. 17 3. Reg. 19  Did not Elizeus, giving over his lands and chattels, & forsaking parents, house and home, give good example of a religious state, follow that perfection, and accomplish that votary life. Wherefore S. Hierom calls them monks of the old testament; 
Hier. ep. 4 Epist. 15.  in which number he reckoneth himself, saying. Our prince Elias, or leader Elizeus, our captains, the children of the prophets also in the said old law were the Nazarites, 
Num. 6.  dedicated to the service of God, so as saint Basill, calleth the religious people of the old testament Nazarites, 
Nazianz. oratione in laudem Basilij.  which by solemn vow consecrated themselves wholly to this religious profession: they refrained from wine, and from any thing that might distemper their minds, that so we likewise should not only abstain from sin, but also from all the provocations and inducementes of the same; neither from man, or by man did it come, but from the son of God, 
Waldens. de sacrament. tit. 9 cap. 33. Clito. l. 3. cap. 9 Greg. 2. di●l. cap. 8  in which are all the treasures of wisdom and knowledge, as all holy fathers do witness, and especially Thomas Waldensis against john Wickliff, Clitoveus against Luther and other heretics of his time. S. Gregory against Florineus, which most sharply persecuted S. Benedict and his holy order.  
5. What more evident proof or convincing reasons can we have, than our saviours own words? for the religious state consisteth of three vows, I mean perpetual chastity, voluntary, poverty, and constant and perfect obedience, which Christ ordained against the three maladies of our soul, which is concupiscence of the eye, concupiscence of the flesh and pride of life; 
Matt. 29.  touching the first, he saith, there are Eunuches which have gelded themselves from the beginning from the kingdom of heaven, meaning thereby that such people by their solemn vow of religious chastity, and of invincible and vowed continency, did cut away all liberty and occasion of wedlock, and unchaste desires of fleshly allurements. Of poverty he said in plain terms; 
Luc. 14.  unless one will renounce all that he possesseth, he cannot be my disciple. 
Luc. 10.  In another place he forbiddeth the Apostles to carry either gold or silver, scrip or purse. 
Luc. 9  Of obedience he saith. He that listeth to come to follow after me, let him deny himself, take up his cross and follow me. By this abnegation and denial of himself, the holy doctors have ever understood the vow of obedience, as may appear plainly by the counsel of Zenon; 
Conc. zen. decree.  all which three vows our Saviour counselled, which are called evangelical counsels, and so they are recorded by the Evangelists, 
Matt. 19 Mar. 10. Luc. 18.  as may appear by the young man that sought our Saviour's counsel for the purchasing of life everlasting, who nevertheless from his childhood kept the commandments, yet he counselled him, if he would be perfect, to go and sell all that he had, to give the same to the poor, and to follow him, and he should have great treasure in heaven. For by selling all his goods, 
Matt. 19  he should make himself incapable to demand them again: & by following of him doth plainly signify other evangelical counsels, especially that of obedience, which counsel, being unadvisedly rejected of the young man, was embraced of the Apostles, for S. Peter in the name of them all saith, we forsook all things; by which words saint Hierome proved against jovinian, 
jere. lib. 1. in jovin. S. Tho. 2. ● opus. 88 ar. 4. ad 3. Aug. 17. de civet. 4.  that the Apostles being after admitted to the Apostolic dignity, were continente and chaste without exercising conjugal society; so saint Thomas and saint Augustine say, that the Apostles obliged themselves by vow, to follow this estate of perfection, when by forsaking all things they followed Christ.   

That the Apostles and their followers in the primative church, followed this estate of perfection. CHAPTER II.  
1. We read in the acts, 
Act. 5. Act. 2. v. 44.  that all things amongst the Christians were common, & whatsoever lands, houses, chattels, or movables they had, all was sold and the price thereof brought before the Apostles. And this they did as they were obliged by ●owe, and as votaries they accomplished the same as saint Hierome expoundeth (related by Platus, de bono statu religiosi) upon that place of the Acts, where Ananias with Saphira was strooken dead by S. Peter for reserving to himself part of his goods which he had gotten for the land he sold. 
Act. 5.  For you (said he) did not lie to man but to God: but had not he promised the same, he should not have been taxed with that impu●ation of a  against the holy ghost, nor so sore a punishment would have been inflicted upon him, had it not been in his free choice to bring the value and price of all his goods unto the Apostles; And S. Hierom saith, 
Act. 2.  that the state of the Christians in the beginning, was like unto that of the Monks in his own time, in such sor●e that none had any propriety of goods, none rich or poor amoungst them, 
In descriptione Ecclesiae apud Philonem. Act. 2.  their patrimony was equally distributed, every man receiving an equal portion: they employed their study and their time in prayers, psalms, reading and other religious exercises, as S. Luke and Phylo do report.  

Cass. 2. lib. cap. 5. & col. 18. c. 5  2. Cassianus testifieth that this religious discipline of monasteries and conventes, was not only begun by the Apostles, but also was much increased and augmented by them, and much more by their immediate and next successors, men and women were disjoined and sequestered one from another, abstaining from wedlock, communication of flesh and blood, and from all idle and frivolous conversation of worldly vanities. And therefore for solitariness they were called Monks; and for community of all things amongst themselves, they were called Cenobite. 
Hier. in vita Mar.  This religious discipline and strict profession, was first practised by saint Mark the Euangeliste, as S. Hierom & Cassianus do avouch, for not only at Jerusalem and Alexandria this order was established, but in other parts of the world, as in Ethiopia the daughter of the King there, was consecrated unto God by saint Matthew the Apostle, holy Thecla by saint Paul in Grecia, Domitilla by saint Clement at Rome, in France saint Martha the good hostess of our Saviour erected a monastery by marcel in a place very remote, where she with other religious women lived most virtuously.  
3. 
Dionys. de Eccles. Hier. c. 10 in descrip. Eccles. in vita Mar.  Dionysius Areopagita saint Paul's disciple, declareth at large, not only their increase in his own time, but also of their profession, ceremonies, and honour they ha● in the world. Philo the jew, which spoke with saint Peter at Rome, did write a book in the commendation of the professors of this religious profession, thereby to extol his own nation for that they were so virtuously addicted: 
Euseb. 1. Eccl. hist. cap. 17. Tert. de veland. virg. ●0. q. 1. ca virgins.  Eusebius also allegeth Philo, and largely setteth down his words to this purpose. Tertullian wrote a book of the vailing or mourning of Virgins. So we read a decree of Pius the first Pope of that name, being set forth Anno 147. of the order in consecrating of virgins, which order or ceremonies, saint Ambrose and saint Eusebius set down. 
Lib. de inst virg c. 17. Euse. c. 4.  Also justinus martyr Apologetico 2. pro christianis, Clemens Alexandrinus ad stromatum 2. Ignatius disciple to saint john the Evangelist ad Tar●enses. S. Cipr. lib. 1. epist. 11. and Origenes Homil. 17. S. in Luke, do write of the order and consecration of Virgins. 
Ruff. l. 10. hist. Theod. l. 1 cap. 18.  Ruffinus and Theodoretus do write when S. Helena went to Jerusalem to find out the cross of Christ, that then she found virgins there dedicated to God; and all ancient writers that ever wrote were not forgettfull of virgins, vows, and votaries, with which the Church of Christ flourished in all ages.   

Of the increase of religious orders, and how the same continued from time to time until our days. CHAPTER III.  
1. THe church of Christ having no intermission or time of breathing from the cruel and terrible storms of bloody persecuting tyrants for the space of 300. years, when all the princes of this world complotted, all devised policies, extended their force, exercised their bloody imbruementes to destroy her, no prince or monarch being a christian until Constantine the great, about the year of our Lord 305. became a christian, at which time the church flourished in great peace and prosperity. This religious institution of Virgins, increased also by the great saint Antony the Monk of Egypt, commonly so called for his great sanctity, austerity of life, contempt of the world, mortification of his carcase, hatred of himself, and inflamed charity towards God; and although we read there were religious places wherein this religious profession was exercised, 
Athan in vita Anthonij.  yet as saint Athanasius writeth, he was the first that reduced and trained them to the order of monastical rules and discipline, instructing them with the rudimentes of this spiritual warfare, and that under the government and leading of others, from whom like the industrious Bee, he collected certain spiritual honey, as well for his own education, as for the instruction of others, his resplendent sanctity being a shining light in the whole world: by his blessed examples all the deserts of Armenia, Scythia, Nitia, and both Thebaidas were replenished with monasteries, all which were directed by the provident care and wisdom of the said S. Antony, being as it were their father general, whom others imitated and followed, as S. Hillarion who was another S. Antony, who founded first monasteries in Palestine as S. Hierom saith. Our Lord jesus hath old S. Antony in Egypt, he hath young Hilarion in Palestine, and so others followed his steps, and many monasteries learned from his, the precepts of a celestial life.  
2. In the same time also S. Basill the great (so called also for his great learning and sanctity) instituted in Greece monastical order and discipline, who in a certain epistle writeth thus; We are accused (saith he) that we cause men to exercise piety, to forsake the world and all temporal cares, which our Lord compared to thorns which hinder the fertility of God's word, for such people do carry the mortification of jesus in their bodies, and carringe their cross, they follow Christ. I hear (saith he) that in Egypt there be some that do embrace this virtue, and perhaps in Pales●ine there be some that follow this evangelical life. I hear also that in Mesopotania there are blessed and perfect people, but we are boys in comparison of such as be perfect: so that S. Basill both augmented and directed this regular life, according to order and rules; for first of all he established most holy laws, that should confirm this holy institution, he also determined a time of trial, which being expired, every one was bound to accomplish his vow. Of whom Naziazen saith, he was the first, not only for his own good, but for the good and spiritual consolation of other that founded monasteries, and reduced the old observation and ceremonies of the old monks, into a certain form and order more agreeable to religion.  
3. S. Augustine writeth, that he saw at Milan a monastery maintained by S. Ambrose; 
August 8. conf. cap. 6  and saint Augustine himself as Possidonius declareth, founded monasteries for men and women in Africa: the same also writeth S. Antoninus, 
Antonin. 3. tit. 24. c. 14.  that before saint Augustine was anointed Bishop, he erected a monastery in a wood near Hippo, which as well in his life time, as also after his death was much increased, by whose blessed propagation and budding offspring out of the con●erminat cities, others retired themselves unto that devout and safe sanctuary, but certain years after saint Augustine's death, by the irruption of the Barbarians, they were cast down and dispersed, some came to Italy, some to other places, which before lived in the wilderness as Ermits, and were reduced afterwards to live in monasteries and conventes in cities by Innocentius the 4. Pope of that name 1243. that by their religious examples their neighbours might be edified and instructed.  
4. S. Benedict who flying the world and living in the wilderness instituted his order in Mount Cassin anno 520. in ashort time made 12. monasteries, and brought colonies into France by Maurus, into Cicilia by Placidus, into other places by others: more of him is related by saint Gregory the great. 
Greg. 2. dia. cap. 3. & 36.  Fron this religious order many other families sprung, the first was that of Clunie, which about anno 923. taken his name of Odom Abot of Clunie, who being a most learned & religious man, reform this order, & being through antiquity and other causes slackened, was by him reduced to his former sanctity, whose religious example, was embraced and followed by other Abotes in Italy, Spain, Germany, and England, every one casting and laying down a certain project for this reformation, and using all possible means, craving herein the authority of the Popes, which they obtained for the renewing and observing the said ancient discipline.  
5. Next him followed Romualdus, who laboured and accomplished this reformation in the year of our Lord God 1000 whose family are called those of Camulduensis, which flourished in all examples of sanctity and perfection of life, and so moved all places of the world where they were to follow their blessed and rare institution.  
6. Next him succeeded those of Valle Vmbrosia by one Gualbertus, this man was so infestuous and offensive to a certain person for murdering his brother, that he never omitted the pursuit of him, until he took him, who nevertheless for that he prostrated himself at his feet, and asked pardon and mercy of him for the passion of Christ (whose feast at that very season was solemnised by the christians) did remit unto him that trespass, and did him no harm, in so much that former malice and rancour was turned to love and charity. Whereupon the said Gualbertus, went to the next church and prayed before the Image of the crucifix, which bowed its head unto him, as if the said Image would embrace him; after which time he was so inflamed and enkindled with the love of that religious and contemplative life, that in that very place of the Vale of Vmbrosia, he determined to put ●is religious purpose in due execution, which afterwards increased by many that followed him.  
7. And What family in the world more famous for the like sanctity, than those of Cister? which in the year of our Lord 1098 ●ad their beginning and offspring, in the time of Henry the 4. Emperor, and Philip the first king of France, by one Robert which was perfect of the abbey of Mollissmen, who for that he saw the Monckes through great riches, and other worldly allurements degenerate from their first rule and institution, departed witht wentie one of such as were more perfect than the rest into Burgundy, where in a certain desert called Cister he fixed his abode, and so sequestered, ●e lived most religiously; but the Monks being moved with penance, requested his returning again unto them, & promised unto him to be reform, and reclaimed; he therefore having placed in his room one Stephen, returned to his former monastery. But Sister's was 15. years afterwards confirmed in sanctity and increased with monasteries by saint Bernard, who entered into the same with 30. fellows and 3. of his brethren, who increased in estimation, & credit both with God & men, whereupon in a short time was builded for him 160. monasteries, and all this family sprunge out of the institution of S. Benedict.  
8. About that time also, being 16. years before the institution of saint Bernard, began the order of the Carthusians through the strange and doleful example of a great doctor of Paris, who being by the common opinion of all men, counted a very good and honest man, yet after his death at his exequy and funeral, in the open assembly he said the first time, that he was accused; the second time he said, he was judged; and laste of all that he was condemned: at which dreadful voice one Bruno, an eminent and learned Doctor of Paris being present, was so amazed and terrified, that turning himself to some that were with him, he said, who can be saved unless he do forsake the whole world? Wherefore he fled presently into the deserts near to the city of Gratianople in France, and there lived solitary. And that his said purpose was acceptable unto God, it was revealed in sleep to one Hugo Bishop of that diocese, that God descended into those deserts, that he made a worthy palace to himself, that 7. stars lifted up themselves being of wonderful splendour like a crown above the earth, the one different from the other.  
9 After this the order of Carmelites was revived by Albert patriarch of Jerusalem, 
Walled de sacrament. tit. 9 c. 84  which as Thomas Waldensis writeth began in Mount Carmele, in the first church that was dedicated to the blessed Virgin Mary in the Apostles time, but discontinued by the invasion of the Saracens into Palestine, where before their coming, this order flourished with multitude of saints and holy people. After this time followed the holy orders of saint Francis, saint Dominique, and saint Celestine, the former, I mean saint Francis, was confirmed by Innocentius the 3. 1202. S. Dominique who was first a cannon regular in the church of Oxman in Biscaia, having employed his learning and his travels for the space of 20. years at Tolosa in France against the heretics, by the consent of certain of his fellow laborers instituted his order, styled the order of preachers, which was approved and allowed by the said Innocentius the 3. in the time of the general council of Lateran, and afterwards confirmed by Honorius the 3. 1206.  
10. The order of saint Celestine, began by one Petrus Moromus, who lived in the wilderness with great example of holiness of life and multitude of miracles, which was approved by saint Gregory the 10. in the general counsel of Lions 1274. And it is called the order of Celestine, for that the said Peter being the author thereof, was made Pope afterwards, and called by the name of Celestine the 5.  
11. The order of observants began in the time of Frederick the 2. Emperor, who was a great enemy to the Pope and church, and spoiled all the territories thereof, they dedicated themselves to the service of the blessed Virgin, and being in number 7. very noble and wealthy men, went into th● wilderness, and there lived removed from all the enticements and inducementes of mischief, which was the occasion that others also forsook the vanities of the world. Many o● godly people in all ages and countries▪ have been by a special favour of God, raised up to knock the hammers of penance at our slumbering and lumpish hearts, oppressed with dead sleep and Lethargy, to sound the trumpet of God's wrath in his church, to awake reckless and forgettfull souls out of the slumbering dreams of fleshly concupiscence, crying & repeating to the careless children of Adam our saviours heavy and dreadful voice, unless ye repent, you shall every one perish.   

That priests in the primative church, even from the Apostles time, were religious and observed religious order of life. CHAPTER IU.  
1. seeing that religion consisteth of the foresaid three vows, obedience, chastity and poverty, and that the Apostles and their successors have accomplished and performed them, they were religious and observed a religious life: for when the priests received holy orders, they promised perpetual chastity, and if any of them had wives, by the example of the Apostles, they willingly of their own accord refrained from the use of wedlock. They obliged themselves also to cannonicall obedience, as S●lpitius writeth of saint Martin, whom saint Hillary solicited that he should be made priest by himself, and whom for his great virtue he loved, for that in receiving holy orders of him, he would be obliged to stay with him and render to him obedience. S. Gregory also declareth, 
4. Epi. 74  that it was the custom of Rome, that no priest could deaparte from thence that received there holy orders. Concerning poverty, which is the third, the priests in old time embraced the same, in so much as when they were made priests they made a resignation of all they had, whether it was patrimony, or any other worldly substance, which S. Hierome declared saying, that this was the cause why the priests were shaved, that it should signify a cutting off and forsaking of all temporal wealth. 
Lib. de vita contemplatiua cap. 9  Prosper confirmeth the same, saying it is expedient and meet for the acquiring of perfection, to despise his proper goods, and to be contented with the goods of the church, for the goods thereof are not proper but common; and so he brought examples of saint Paulinus and S. Hillarius, who when they were made priests and Bishops, they sold their patrimony, and gave the price thereof to the poor, and were diligent administrators of the patrimony of the church, 
Epist. ad clerum Hierosolimitanum.  distributing to each one proportionably according to his degree and necessity. S. Clement writeth that the common life was requisite and to be followed of those that addicted and yielded themselves wholly to the service of God and to the imitation of the Apostles: the like observation of life saint Gregory the great wished saint Augustine to institute, amongst the clergy of england. The same is also confirmed by the decree of Eugenius the 2. and Vrban Pope, in his epistle to all the clergy.  
2. Of this grew the Canon's regulars, which life began in the Apostles days, and afterwards was renewed and restored by by saint Augustine, as Possidonius writeth, 
Possid. in vita ●. Aug.  that he had a monastery within the church, in the which nothing was proper, but all was common; But after that saint Augustine was dead, and Hippo of which he was Bishop being destroyed and ransacked by the Vandals, Gelasius a holy man of that institution, with some others came into Italy, & being made Pope, the rest that were with him lived most regulary in a monestary that was founded by them ne'er to the church of Lateran, which continued 800. years, until afterwards things that were common were made proper, every one having a portion assigned unto him. Of this order of Canon regulars, was saint Patrick the Apostle of Ireland, and also saint Dominicke, before he instituted his order. In the primative church all priests observed this religious community, and especially such as dwelling in cities and great towns had any charge in them, as we may read in saint Augustine, but such as were ordained to be incumbentes in the country, 
Aug. ser. 1 resertur. 12. q. 2.  in respect of several parish churches, and several distinct incumbencies, were permitted to have several provisions and distinct benefices, and as the christians increased, so their pastors and priests increased also: the spiritual want of the christians, the majesty of God, and the dignity of the church requiring and exacting many servants to serve the one, and many pastors and priests to serve the other, in the multitude whereof, it were very hard to preserve and continue the splendour and sincerity of the former fervour and charity of that heroical age, which had as it were the flourishing springe, and the first fruits of the holy Ghost, and therefore the prime and the chiefest season of holiness and religion: Of whose blessed vigour of piety, the less we savour by tract of time, the more our own proper love increaseth, and the love of God decreaseth.  
3. But in all ages God sendeth some to reform the ancient discipline, and to revive the languished vigour thereof, not only in themselves but in others, especially in this so general a corruption, not only of nature, but also of manners, of religion and laws, of civil honesty and religious piety, as Ignatius Loiola 1540 began his reformation of the clergy, and by the institution of his order confirmed by Paul the 3. Pope, renewed the old discipline by reducing his order and institution thereunto. It is also a matter of no less consideration than the former, 
The founder of the order of the Society of jesus.  that in one night he was borne in the house of Loyola near the town of Bergara in Ipulcha a province betwixt biscay, and the kingdom of Navarre, and Luther was borne in Saxony in a town near Wittenberg called Ilesby 1483. 
Surius.  upon S. Martin's day. Both of them employed their wits at one time, the one to bring all religion and ecclesiastical order to utter confusion and miserable desolation: the other to restore the same to the ancient perfection thereof; the one of a religious man became an Apostate, of a continent became lecherous, of a saint became a devil: the other of a secular became religious, of a soldier became a saint, of a man became an Angel. And as at one time and in one night, S Augustine was borne in Africa, and Pelagius the heretic was borne in England, and as Pelagius intended to overthrew the church with his perverse heresy, and S. Augustine laboured to restore the same by his found doctrine; so the blessed Ignatius with his religious & blessed family, laboured to destroy the darnel and cockle of heresy, which Luther, Caluin and all their most wicked and blasphemous sectaries, have sown in the field of our Lord which is the Catholic Church.  
4. Others after him were made instruments to reform the slackness and desolation of the clergy, as Philip Nereias, and other godly people at Rome and else where in our own days, and have also cast their beams into other kingdoms, especially Italy, France and Spain. Seeing that God can never be glorified in this world but by his church, nor his church can never be manteyned but by sacrifice and sacraments, nor sacraments can be offered or done but by priests, for the which they are ordained and instituted chiefly and principally. And whosoever goeth about to take away preisthood, taketh away both sacrifice, sacraments, religion, church, and consequently robs God of his honour, spoils him of his glory, and deprives Christians of their knowledge & love of him.  
5. This preisthoode is divided into two orders, the one speculative, and the other practical; and as Christ was interteyned by two devout sisters, Mary & Martha, so he is also continually served in his church by two religious orders, which Mary represented. I mean the speculative, and the order of the clergy which Martha signified; 
Ambros. epist. 25.  This saint Ambrose declareth saying. Who can be ignorant that in the church of God there are two excellencies, the one is the office of the Clergy, the other the institution of Monks, the one to be exercised and practised amongst men, the other to be trained up and accustomed to abstinence & patience, the one to be represented on the theatre, the other to be hidden in a corner, the one to be a spectacle to the world, the other to be kept in secret. And therefore that worthy champion of our Lord saith, spectaculum facti sumus Deo, angelis & hominibus. We are become a spectacle to God, to Angels, and to men: the one fighteth against the confusion of the world, the other against the allurements of the flesh, the one more profitable for his neighbour, the other more perfect for himself, both of them deny themselves, that they may serve Christ perfectly, because to men of perfection it is said, whosoever will come after me, let him deny himself and follow me; the one doth struggle with the world, the other wrestleth with the devil: the one overcometh the baits of the world, the other flies from them, unto whom the world is crucified, and he unto the world: the one hath greater tentation and greater victory, the other less danger and greater secury: thus fare saint Ambrose, by which you may perceive the state of those that live in Cloisters and Monasteries and Monks Friars, and such as live abroad in the world, in continual fear and manifest dangers, in which many are, fallen, and many others are upholden.   

Of the multitude of religious persons. CHAPTER V.  
1. NOthing is so irksome unto our corrupt nature and carnal disposition, altogether corrupted with the too much alluring humours of sensuality, intoxicated with the blind affection thereof, as to cast the yoke thereof away from us, by taking up Christ's cross, by denying ourselves to follow Christ, whereof in so doing we may apply to ourselves that verse of the prophett. Deripuisti Domine vincula mea, tibi sacrificabo hostiam laudis. O Lord thou hast broken my fetters, I will sacrifice unto thee a sacrifice of praise. Which ever was observed in all ages of the gospel, by utterly renouncing the world with all the pomps thereof, which was put in execution by the perfection of religious vocation.  
2. How many thousand, or rather millions, by the examples of saint Paul the Hermitt and saint Antony, have cast off this yoke, abandoned or rather abjured the world; retired themselves to the deserts, there with greater liberty of spirit, better security for their salvation, and les danger of tentation, to serve God all the days of their lives? 
Athan. in vita eius.  Of the said saint Antony it is written by a most holy saint, that in the mountain there were monasteries as if they were tabenacles full of divine quires, of such as song psalms and prayed, which seemed to inhabit a certain infinite region separated from all conversation: amongst whom (saith he) there was peace and concord, there none hated another, either by word or frowninge: wherefore that of the scripture may be verified thereof, 
Num. 23.  quam bon● domus tuae jacob, how good are the house; of jacob, the tabernacle of Israel, they are like woods that do shadow, like a paradise upon rivers, like tabernacles which are pitched of our Lord, and like Cedars of Libannus about the waters.  
3. 
Hieron in vita▪ Hillarion.  The like testimony saint Hierom giveth of saint Hilarion, who about that time founded many monasteries in Palestine, wherein also Macharius the disciple of saint Anthony and Ca●iton, founded many monasteries, in one of which as ●odorus recordeth, were a thousand Monks. It is said also that one Apollonius, had 5000. Monks under his government. In the mountain of Mitria which is 40. miles, from Alexandria, were 5000. monks in 50. monasteries which were all governed and directed by one Superior. Syria and Egypt did also a●ound with such swarms of holy monks, that the wicked Emperor, julian the Apostate and Valens, compelled them by force and violence to go as soldiers to the wars, but quickly afterwards God punished both the one and the other for their labour; saint Hierome wrote the life of those Monks.  
4. Palladius Bishop of Cappadocia, went▪ in pilgrimage barefooted, being accompanied with 7. to visit the Monks of Egypt, they came unto a certain city by Thebes called Oxirnicum, in which they found such religion and sanctity, as they by word could not express, in which there was no heretic nor gentile, and we saw more monasteries and religious houses there (said he) then profane houses, so that every street and corner thereof were replenished with divine praises and celestial Alleluias, the whole city being as it were but one only church, inhabited and possessed of the servants of God, the Bishop of that city told them, there were 20. thousand Virgins, and 10. thousand Monks: we are not able (saith he) to express with what entire affection, honour, and fervour of charity, they entertained us. He saw also at Babylon and Memphis, an innumerable multitude of Monks, which were endued and adorned with sundry gifts of the holy ghost, this is the place where the Patriarche joseph kept in store provision of wheat for seven year's scarcity. He maketh mention of Amonius the father of 3000. Monks, dwelling near Thebes, and Paconius which lived 400. years after Christ which had 7000. Monckes disjoined the one from the other in diverse houses. Also Serapion which had 10000 under his goverment, whose lives were so famous for their sanctity, and eminent virtues, that many went in pilgrimage to the desert to see them, amongst whom was that holy woman Paula, 
Epitaph. epist. 27.  as saint Hierom reporteth. Who being astonished with their admirable virtues, & forgetting her own sex, wished to dwell amongst so many thousand Monks, who never went to any of their cells, but she prostrated herself upon her knees, before each of them, believing she saw Christ in every one of them.  
5. Many thousand virgins embraced this religious perfection as the ecclesiastical histories record, especially Theodorus who writeth, that there were an infinite number of Monasteries and convents of Virgins in most parts of the east, as in Palestine, Egypt, Asia, Pontus, Silvia, Syria and Europe, from the time that Christ was borne of a Virgin, the swarms of Virgins were multiplied, in all which multitude both of men and women, no irregular or disordered confusion was practised, none was impeached with any imputation of shameless or irreligious misdeameanour, the chiefest consideration of their rules and institutions (as saint Hierom saith) was to obey their superiors in all things, 
Religiosa histor.  except (saith he) the time of public exercise of prayers, and meditations. The Monks of Egypt lived altogether by their own labours, and what every one could get by his toil, and industrious acquisition, saving a small portion, which he reserved for his own sustentation and liveliehood, they brought it to their father general to be distributed upon the poor, & so they were wont to send ships laden with corn and provision unto Alexandria for the relief of the poor prisoners, and other needy distressed persons; for in Egypt were not such number of poor people which could consume the Alms and bountifulness of these saints.  
6. But let no man carp or take occasion of detracting of the religious persons of this time, for that they do not so labour● for those Monks of Egypt and Palestine had no other purpose or employment, but to serve God and to labour for their own proper perfection, not respecting their neighbours, and so for the most part they lived in remote places, and it was also provided by their institution to labour with their bodies: but the Monks and religious orders of our times, they are bound by the institution of their order, not only to help themselves spiritually, but also their neighbours, and so they are bound to preach and teach and hear confessions. For the accomplishing of which work, to do it well, they must needs study, and labour very much, which cannot be accomplished or well done, if they should bestow their times in any servile work.  
7. Europe also is bewtified and famous with these religious orders and observations of Italy, as saint Gregory the great, maketh mention in his 4. dialogues, which he composed for the most part of the lives and miracles of many religious saints of that country. Trithemius doth write; that in his own time which was about anno 1470. there were of the order of S. Benedict in the province of Moguntia 124. abies besides 10. that were separated from the rest, and added that there were in other places 5000. complete abies, besides many small monasteries. Other authors do write as Caesararius, Bruto, and the author of the beginning of the order of Sister's Montaluo, and Arnoldus Abion in ligno vitae, that there were 37000. monasteries of the order of S. Benedict in the world, 14000. Priories, Nunneries 15000. that there were canonised of that order 55000. that there were pope's 46. Cardinals, 300. Parriarches and Archbishops 1600. Bishops 4000 Emperors 25. Empresses 29. Kings 54. Queens 53. sons and daughters of Emperors 54. sons of Kings 49. daughters of Kings 72. doctors that wrote books 15000. Martyrs 5270. For the space of 300. years, all the Popes were of that order: for the space of 600, years all the universities were governed and directed by that order: and 33. kingdoms were converted by that order unto the christian religion. Tertullus father to Placido the Monk, bestowed upon saint Benedict 28. provinces, 98, cities and villages, all the kings of these parts of the world for the most part were buried in the monasteries of the said order: the Kings of France in the monastery of saints Denis, the kings of England at Westminster, the kings of Naples at S. Severine, the kings of Sicily at Palermo, the kings of Arragon at Poblete, the kings of Navarre at S. Saluador, the kings of Portugal at Alcobaco, the Emperors in the Monastery of Fuldense. The Abbay of Floriacense with the monasteries thereunto belonging, is worth a million by the year.  

Bernard. in vita 8. Malachiae  8. S. Bernard writeth that in Ireland there was a monastery that brought forth many thousand Monks, & was the head of many monasteries, a place (saith he) truly holy, fertile of saints, and most abundantly fructifying unto God, so as one of the children of that most holy place called Luanus, was the founder of an hundred monasteries. 
Plati. de bono statu religiosi lib. 2. c. 24  Ireland (saith the same saint Bernard) being so enriched by these blessed people, may joyfully sing the verse of David. Visitasti terram & inebriasti eam, multiplicasti locupletare eius. Thou hast visited the earth, and thou hast overflown and abundantly enriched the same with the swarms of these holy people, who made their excursions and cast forth their beams into other places, out of which came holy Columbauns into France, and builded the famous monastery of Luxovia, where heavenly and divine Alleluias, surceased not any instant or moment by night or by day, whose blessed choir is incessantly supplied by religious Monks: thus fare Saint Bernard.   

Of many great and eminent men, who forsook and contemned the world, to become religious. CHAPTER VI.  
1. BEing to speak of many great and eminent persons who contemned the world to become religious, and were the flower and ornament of the catholic church (the number whereof, are almost innumerable) I will endeavour to exemplifie them, first in the grecians, and next in the latins. Of these in the first rank I may put Serapion, who in the year 193. being a young man, embraced a monastical life, and was made the 8. patriarch of Antioch after saint Peter, none in his time being so learned, or so eloquent as he, who wrote many learned books. After him succeeded Pamphilus anno 240. being the learnedest of his time, of whose great library saint Hierome made mention: 
Hier. de script. Eccles.  he was put to death by Maximianus. About that time also was Lucianus which as Suidus saith, kept school at Antioch, who also was famished to death by the said Maximianus. After him flourished saint john Climachus, 
Hier. ibid.  the ornament of his time, who lived in the monastery of Mount Sinai; Not inferior unto him was holy Ephrem, whose writings next after the scriptures, were read in many churches of the East, as S. Hierom recordeth.  
2. Others were most famous both for their incomparable learning and sanctity, as saint Basil and saint Gregory Nazianzen, both of which professed monastical life. For the said Nazianzen, travailing by sea unto Athens and being affrithed with great tempest, made a vow to serve God in monastical profession, if he did arrive safe, which vow when he had ended his studies he accomplished. S. Epiphanius also a man very memorable, being the light of his age, by the help of one Lucius Mounke, retired himself to religious sanctuary. What shall I say of S. john Chrisostome Archbishop of Constantinople, who lived anno 400? and of saint john Damascen, who lived anno 730. have they not also applied themselves to serve God in this evangelical discipline? I ought not to forget Nilus, Isacius, Euthimius, Anastasius, & Besarion, the last whereof was the anchor in the general council of Florence for the reconsiliation & union, of the Greeks', unto the latin, church, who for his great learning and hollines, was created Cardinal by Eugenius the 4. thus far of the Greeks', besides others thousand which were to tedious to recite.  
3. Amoungest the Latines we will put it the first rank, the two pillars of the church, saint Hierome and saint Augustine, both which consecrated themselves to the service of God in monastical profession. As for saint Hierom, from his childhood he was trained up therein, and so addicted thereunto, that he refused to take holy orders at the hands of Paulinus Bishop, of whom he was so earnestly solicited, thereunto, yet he would never take it upon him but conditionally, that he should ne●er leave off monastical profession, 
Epist. 61.  of which writing to Pamacius, he said he would not leave of, that for the which he forsook the world: and when he was stricken in years, he returned unto Jerusalem, and at the tribe of our Lord he by joining his help with saint Paul, erected two monasteries, one for men, another for women, and amplified, and enlardged them at his own proper charges, and as he himself witnesseth, did send Paulinus to sell all his patrimony for the entertaining, and reliuing of all such Mounks, as out of all places of the world came to see him.  
4. As for saint Augustine, although it be manifest by other authors, and specially by Possidonius, that he observed this institution, yet his own, words can best declare the same. I (sayeth he) the writer hereof have most entirely loved the perfection of which our Saviour speaketh saying; Go, and sell all that thou hast, 
Aug ep. 4.  and give it to the poor, and come and follow me: neither by my own force have I done so, but by his grace helping me, and none knoweth how much I proffited by this way of perfection but myself, and to this purpose I exhorted others as much as I could, and in the name of our Lord I have many consorts, who are persuaded by my means. In another place he saith. 
Contra Petil. c. 4.  Petilianus with his cursed tongue did not forbear to slander, and find fault with Monasteries, and Mounckes, reproving me that this kind of life was instituted by me, which order being spread through the whole world, he saith he knoweth not, or at least he feigneth ignorance therein: thus far saint Augustine.  

Higher epist. 13.  5. In their times was that charitable Prelate, Paulinus, Bishop of Nola, who was a Mouncke as saint Hierome recordeth, his books do testify his great learning his works of mercy do witness his great charity: for when Nola was ransaked of the Vandals in Africa, he would needs put himself into captivity for the redemption of a poor Widows only son. I ought not here to neglect the worthy Prelate S. Martin Bishop of Toures, who builded 3. monasteries; the first at Milan, out of which he was driven violently by Auxentius the Arrian. The second at Poiteer. The third at Toures, where though he was a Bishop, he observed regular discipline with 8. Mounckes until he died, as Sulpitius writeth. About that time also flourished john Cassianus, a Scythian by nation, being first disciple to saint john Chrisostome, who erected a monastery at Marsells. Next unto him was Eucherius Bishop of Lions, and monk, brought up in the convent of Lyrinensis, and Prosper Bishop of Rhegen, who was a mouncke, and secretary to Leo the great.  
6. How famous was Fulgentius in Africa and in all parts of the world for his great learning, in writing so much against heretics, who being a Bishop, observed monastical life? Immediately after him, followed that worthy man Cassiodotus, who being Senator of the city Dane●an, and chancellor to Theodoricus king of the Romans, whom (for that the said king killed Boetius) he forsook together with the world, and became a mouncke of the order of S. Bennet Anno 550. After him succeeded Gregory the great, so called for his great learning, and sanctity, who of a mouncke of the said order, was made Pope. What shall I say of S. Gregory of Toures, who was taken out of the monastery to govern that Sea? of saint Eutropius Bishop of Valentia, he being also a moncke? Of Isidorus who was taken out of his monastery to be Bishop of Civil? Of Alfonsus who from the convent was assumpted to be Archbishopp of Toledo in Spain, whose learned books do edify the world; How glorious is France by so learned mounckes, and religious people as S. Bernard. S. Cesarius Bishop of Orlians, and Anselmus with many others? Italy by S. Benedict, saint Bonaventura, saint Thomas of Aquinus, saint Francis etc. England by saint Beda, saint Bonifacius etc. Irland by saint Patrick, saint Malachias, saint Columbanus, saint Columba, saint Brandan with infinitt others.   

Of Emperor's Kings and Princes who forsook the world to become religious. CHAPTER VII.  
1. ALthough our souls in the sight of God who made them, are equal by nature, yet he maketh choice rather of the poor, then of the powerful and rich: of the humbliest and basest, then of the proud and loftiest; 
1. Cor. 1.  For as the Apostle saith, there are not many noble nor wise according to the flesh, for God maketh of the poor his scelected people to confound the rich, the foolish of this world he prefers before the wise thereof, he deposeth the mightest from their throne, and exalteth the humble and meek: the more that a man is entangled with the world, and alured by the uncertain and deceitful promises, and promotions thereof, the greater difficulty hath he to forgo it, and the less feeling, hath he to prevenent the dangerous ruin, and dismal lot of the same, and a man once being ingulfed in the filthy puddle of beastly concupiscence, which ever doth insult over the spirit, the less feeling hath he of gods inspiration, and the less sway beareth the interior man, which in carnal and beastly people is altogether restrained from his operation, by their insatiable and inextingible appetites of their fleshly inclination, and disposition, to these vild and corruptible things.  
2. When the greatest and mightiest Monarches and Potentates of this world are in this case, especially if they be wantonly trained up in voluptuousness, and enticed with lascivous and wanton exercises, they forget and forgo all spiritual motions, to make themselves as it were dull and insensible to all celestial influence and illustrations, forgetful of God, oblivious of his commandments, negligent of their charge, careless and unprovident of the end, and mark for the which they are exalted, and advanced to the regal sceptre, which is the peace and tranquillity of the common wealth. But they not respecting either common good, or the peaceable estate of their kingdoms, abusing their powerful force, and dignity with wanton lusts, and other execrable vices, and wickedness, of whom it is spoken by the holy ghost. 
Psal. 134.  Gaudium hipocritae instar puncti, their joy, and alacrity shall quickly be ended, and they likewise either themselves or their posterity shallbe plunged an perplexed with the usual troubles, continual calamities, and fatal revolutions, which commonly are incident unto such princes, of whom it is said; Virum iniustum mala capient in interitu. The evils and mischief of an unjust and wicked man shall entrap and compass him, even unto his destruction and utter decay; They may for a small time reign over wicked nations, for whose dreadful and abominable trespasses and wickedness, God suffreth or rather stirreth up Tyrants, to vex, punish and overcharg their miserable subjects with grievous and intolerable oppressions, tyrannical extortions, impositions and irreparable calamities, who ever maketh choice of wicked officers and ministers, which frame and conform themselves to please their wicked humours, and are skilful architects to put in execution their detestable plots and purposes, staffs of their bellies, enemies of Christ's cross, captives, and servants of the devil, whose chiefest reward and promotion for performing their dreadful and bloody tragedies, is the government of such provinces and cities, to whom they have commited them.  
3. And although Ferdinand King of Castille and Arragon, father to the good Queen Katherine of England, was as virtuous and just a prince as lived in all Europe in his days, yet when he was dienge, he gave a mournful sigh, and said, he had rather there all the kingdoms in the world, that he were a poor lay brother in some religious order, serving in a monastery, than (said he) my conscience should be disburdened of the heavy, and dreadful terror of my dangerous accounts, for the heavy burden, of so manny kingdoms, states, & Provinces for the which I miserable wretch must answer, being scarce able to satisfy or yield account for my own secret and peculiar offences, much less for the government of all those regions committed by God, to my charge and oversight. 
Zonarus tomo 3.  After that the Empire Anno 800. was translated by Leo the 3. Pope into the West, and Charles the great King of France being made Emperor some of the Emperors that succeeded him, forsaking the Empire, became religious, as Lotharius, who being fifteen years Emperor, and lived a most virtuous Christian, remembering the speech that his father Lodovic used in the time of his death of the vanity of the world, and of the miserable estate of such as are the slaves thereof, became a Mounck anno 865.  
4. Hugo. the Emperor, after many victories that he had against his enemies, became a Mouncke. Rachisius' king of Italy resigning his kingdom to his Brother Astulpus became religious in the Monastery of Mount Cassius, of the which he was as it is thought, Abott anno 741. Pipine king also of the Romans and eldest son of Charles the great, followed that blessed example, who became a mouncke in a monastery that he builded himself at Verona anno 805. In Spain Bamba very prosperous, and fortunate both at home and a broad, amoungest his other victorious exploits, defeated and discomfited 200. ships of Moors that were Pyratts, took also Paul king of France prisoner that came to invade Spain, at length being moved by divine inspiration became a mouncke anno 674. whose blessed example, Verenundus king of Castille followed. Ramiris king of Arragon first became a mouncke in his father's life time, who being dead without issue of other Children, was compelled to return to the world and marry, and having issue which was a daughter, returned to his monastery again.  
5. But of all kingdoms of the world, England was most famous for the number and sanctity of their religous kings, as Sigibertus' king of Nothumberland, who forsaking the world, took a religious habit upon him Anno 640. Ethelred king of the Merceans anno 704. who governing his kingdom with great piety and religion, resigned the same over to his son being but a child, and erected a monastery of which he was made Abott. But when the child came to riper years, he followed his father's steps, went to Rome, and received the habit of Constantine the first than Pope, and spent there the remainder of his days, with great sanctity and hollines, his name was Chenredus, in whose company went Offa king of the East Saxons, who in the prime of his youth, setting at naught the vanities of all worldly prosperity, contemning his opulent, and rich kingdom, took upon him a voluntary death, which was, to betake himself to a perpetual silence, banishing from his vowed and invincible chastity, all fleshly enticements and provocations; Not long after him Inas kings of the said Saxons, a man of of an incomparable piety and devotion, made his whole kingdom tributaire to the sea Apostolic went to Rome forsaking his kingdom, and became religious; The same Geolfus did, unto whom Venerable Beda dedicated his history, who being king of Northumberland and considering the dangerous estate of kings, fled unto a monastery, there to serve God, with greater security of his salvation, and resigned his kingdom to Egebert his Uncle, who after that he had reigned 20. years, followed also his Nephew to the monastery, and died therein in that religious vocation.  
6. In Germany the example of Charlemagne was famous being son to Charles Martell, and being king of Austria and and Suethland came to Rome in a poor man's attire and unknown to any, where he received holy orders of Zacharias the Pope, and afterwards entered the monastery in mount Zoracte which he himself builded, but being disturbed by the frequent visitation of those of his friends, retired himself to Mount Cassen, a place more remote, was there received with great joy of Petrocias' Abbott thereof, where he increased very well in virtue and religion, and especially in humility. For being by the Abbott appointed to keep sheep (which office he more willingly accepted, than the sceptre when he was crowned) at a certain time, when one of the sheep was lame, he brought her upon his own shoulders unto the field: he lived Anno 750. What shall I say of Trebellus king of the Bulgars, who through the blessed endeavours of Pope Nicholas the first, became a christian and boar such zeal to christian religion, that he expelled presently Photinus the heretic, and leaving the kingdom to his son, became a mouncke. But understanding afterwards that his said son cast off the yoke of Christ, and returned to his former impiety, he went out of the monastery, & took his son prisoner, whom he severely punished by putting out his eyes, perpetual imprisonment, and deprivation of his kingdom, which he gave to Albert his younger son, and instructing him with sound counsels and blessed admonitions of Christian observations, returned to his monastery.  
7. Another memorable example is of john Brena king of Jerusalem, and Emperor of Constantinople, who in his fervent prayers saw saint France's offering unto him his habit, and forthwith called his confessor and received the said habit, in which he lived but few days: and though he came to the vieneyarde the 11. hour, yet he received nevertheless his wages. What king more famous for his great virtue and miracles, than king Henry of Cyprus, who followed the same blessed course of life? In this blessed rank we may enrol john, king of Armenia, who resigning his kingdom to Leo his nephew, which was so large and so great that he had under him 24. kings, chose rather to be abject and base in the house of God, then to command in the tabernacles of sinners. But when the Turcks invaded those kingdoms, and Leo being not able to resist them, and seeing it was the quarrel of God, he girded himself with the sword, levied an army, resisted the enemies of Christ, giving them a very great overthrow, but persecuting the course of his victorious battle he was slain, and made a blessed end; What shall I say of the sons of Emperors and kings, the 3. sons of Charles the great Emperor, as Vgon, Dagon and Pipine, two of them became religious of their own accord: the last was compelled to enter for that he aspired to the kingdom in his father's life time, but when he tasted the sweetness of Christ his yoke, he embraced the same willingly, they lived Anno 83.  
8. Vbian king of Ireland, had 3. sons, all were Mouncks and great Saints vid. Furseus, Follianus, and Vltanus, who leaving their country, came into France in the time of Clodoneus king of that country, and builded the monastery of Pontimacum, which eversince was very famous. The emulation of the two sons of Britain should not be omitted, for when judaellus who was next to succeed in that kingdom, told his brother jodocus of his purpose in taking upon him a religious observation, and that he should prepare himself for the government thereof, he craved 8. days to deliberate upon the matter, but when he entered in deep discourse with himself, what a heavy and dangerous burden he should take upon him, he prevented his brother's purpose, and fled into the monastery, before he took any order to hinder his determination. The king of England called Richard, had two sons that were religious anno 802. the one was called Willebald, in Mount Cassin, the other Wi●ebad at Mardeburge in Saxony. The king of France called Charles, had also two sons that were religious, Clotarius, and Charles the great, who professed the same institution anno 841. In whose register we ought to enrol Frederique the son of Lodovic anno 962. Henry the son of another Lodovic Anno 1150. Lodovic also the son of Charles the second King of France, and heir apparent of the crown thereof: who being hostage in Spain, became a Franciscan Friar. The like profession also james the son of the king of Maiorca embraced, which was the first of the royal blood that ever entered that order, whose happy example Peter the son of the king of Arragon followed: who did not only profit himself, but was also by his devout sermons, a light to many that walked in darkness and in the shadow of death.  
9 If I should register all the kings, Princes and Dukes which entered into religion, it should require an infinitt labour, although I ought not to omit all, as Algorius Duke of Aquitane with his son Amandus, Anno 429. Also Anselmus Duke of Mantua anno 740. Diclandus & Arcigiadus, Duke's of Suethlande anno 815. Vigestus of Spoleta 820. William Duke of Guyne, and Aquitane 411. another William also Duke of that place anno 912. who was so humble that upon a certain time when the Abbott of Claima (in which Abbey the said Duke served God) bid him to bake some bread, he went most willingly to the hot furnace, and having not at that time wherewith to cleanse it, he did sweep the hot furnace with his habit, and received no harm. Not inferior unto him in this religious zeal, was another William Duke of Burgundy, who entered into saint Francis his order. Was there any man found in the world these many a hundreth years, more triumphant and victorious in war, more prosperous and happy in peace, than Charles the fifth Emperor, who having triumphed and overcome all his mighty and potent enemies, chased and drove away the great turk with his army of three hundred thousand soldiers from the dreadful siege of the city of Vienna, the capital city of Austria, and from the destruction of Christendom, and supplantation of the catholic religion, took the rebellious and seditious princes of Germany prisoners in the oxen field, having but a handful in respect of the great and mighty army which he overcame in in a set battle, which they pitched by the instigation of that fatal and ominous Apostate Luther, being the only cause of all the miseries and calamities of the Christian world. He took also Francis the first by his captain general before Pavia in Lombardy, who with 6000. soldiers came to besiege the said city, where all his army being overthrown, was brought prisoner in his own galleys to Madrill. He tamed also all Africa with his victorious and invincible Armies, Wyone, Tuins, and Goleta, overthrew Barbarosa being a Pyratt, and most infestuous to the Christians. Extinguished that raging and furious flame of the Spanish rebellion, and all the cities and commons of the two kingdoms of Castille, the kingdom of Arragon & Valentia, all which revolted from him, for that he placed in his own absence, a Viceroy which was not native of their own country, all the rebels, although he overcame them, yet he pardoned them both in lands and goods, he took many cities and fortresses in Africa, as Oran, Tanges Zeita, with many other places of great importance, and after achieving many other great victories, being weary of the world, resigned his Empire unto his brother Ferdinando, and his kingdoms and other states to his son Philipp the second, and retired himself to a monastery of saint Hieromes order in Stremadura in Spain, and ended the remainder of his days there most happily, by whose blessed examples many noble men were converted unto God, by taking upon them this religious vocation, as Charles de Borgia, Duke of Gandia, who enjoyed great and honourable offices under the said Emperor, became a jesuitt, and was general of that blessed order of the society of jesus: and Anthony de Corduba the son of the Duke of Feria in Spain, a near cousin to the Duke of Gandia. Rodulphus of Aquaviua in Italy a jesuitt, who being also sent to the east Indies according to the institution of that order, there with other fathers of his religion, suffered Martyrdom by the Barbarians.  
10. Amoungest these I may not omit that worthy and blessed Duke joys of France, who first taking upon him the habit and most austere profession of a poor Capuchin friar, was commanded by the last troubles and garboils of that kingdom, to defend his country against the invasion, and excursions of the hugonotts of Languedoc●e, which he performed most worthily: but the wars being ended, he returned to his own profession, and religion again, who by his holy life, & incessant preaching, edified and converted many dissolute persons, persuaded them to despise the world, and the occasions of their woo, and died three years past, whose happy memory, will live eternally. I might allege many other worthy examples, but because they are as yet living I will omit them, for that we are bid to praise men, but not before their death, and that according to their merits. Thus in our holy religion, great personages have humbled themselves to Christ his yoke, as it is prophesied by Esay; Omnis mons & collis humiliabitur, every mountain and hilliocke shallbe humbled: which prophecy is performed in great Monarques that submitted their sceptre to the cross of him that was crucified, and represented in their lives the lively image of his bitter passion.   

Of Empresses, Queens and Princes, who likewise forsook the world to become religious. CHAPTER VIII.  
IN the first Rank we must place that worthy and blessed Empress Theodora, who notwithstanding she was married unto Theophilus the Emperor Anno 470. an heretic, yet remained still a firm Catholic, and he being dead, she restored sacred images, and recalled back again holy people, that were exiled and banished for their religion. Then sequestered herself from the incomberances of the government of the Empire into a monastery, where her mother Trurina had served God for many years, whose blessed example the Empress Augusta followed: and being importuned by the state of the Empire, came for a time out of the monastery to appease some rebellion against her son, which was raised by his tutors, unto whose custody she commited him, which being appeased, she returned to her monastery again: this was in the East anno 190.  
2. In the West also Ricarda, the wife of Carolus Crasus Emperor of the west, did the like; who building a monastery in Alsa●ia, bestowed the residue of her life therein▪ Cunegundus Anno 1139. who being married to Henry king of England, and afterwards chosen Emperor, and being separated from him for suspicion of adultery, contracted a better marriage with jesus Christ. Thrice happy was the other Cunegundus that was married to Henry the first Emperor, who ever kept her virginity, after whose death she spent the rest of her years in the Convent of confugients: and is of the church registered amoungest the Saints. Agnes also the wife of the 3. Emperor, who being dead, she resigned not only the Empire being at her disposition until her son should come to years, but also the Duchy of Bavaria, she being inheritrix thereof, and went to Rome Anno 1157. where she took upon her a regular profession; whose example Elizabeth the wife of Albert Emperor, and Archduke of Austria imitated: who being miserable slain, contemned the world, and lived religiously in a monastery, builded by herself, all the days of her life Anno 1290. whom her two daughters followed, the one was married to the king of Hungary, the other to the Earl of Ottigense, and also her two Nieces, the Queen of Poland, with her daughter.  
3. Of Queens also the number of them is not small. The first Queen was Thesia Queen of Italy, the wife of Rachisines above mentioned: for as her husband entered into a monastery in Mount Cassine, so she entered and went into another monastery with her daughter Petruda. In France Radegundus being married to king Clotarius against her will, she obtained licence of him to consecrate herself to God in a monastery at Poiteer, whose steeppes another Queen of France Adoera the wife of Chilper followed, with her daughter Childerada Anno 650. Batilda which was married to Clodoveus king of France, being free from the yoke of weldocke by the death of her husband, went to Calais; where enrichinge the monastery that was there with ample and opulent possessions, she enjoyed the familiar presence of a better spouse. In Spain we have examples of sundry Queens which were to long to relate, but I cannot omit that worthy queen Nugnes, who first became religious herself, and then her husband, Veremundus. Neither must queen Tarasia, pass unmentioned, who being espoused by her Brother Alphonsus king of Leon unto Abdala king of Toledo, could never be persuaded to go to bed with him, and the barbarous king being taken away by an ugly disease, she married herself afterwards to Christ in the monastery of saint Pelagius Anno 1005.  
4. England hath not been inferior to any of her conterminat kingdoms, in the fervent zeal that many Queens had to this religious discipline. As Alfreda, which was fianced in marriage to the king of Northumberland, who being slain before the matrimony was consummated, together with her husband juas, became religious. I cannot let pass that worthy example of Etheldrade, who being married to two kings, kept her virgnitie undefiled, and afterwards became religious. What shall I say of her sister Seburga queen of Kente, and of Alfreda queen of Northumberland, who also became religious? I may not also overslipp with silence, Margarett the daughter of Bela king of Hungary, who being consecrated to God by the vow of her parents, embraced the blessed order of saint Dominique, and employed her life in all religious exercise, especially in serving the sick and diseased persons, and refused the marriage of three kings, of Polonia, Bohemia, and Cicilia, although the dispensation of the Pope in respect of her vow, was laboured for.  
5. Zanchia Queen of Jerusalem and Cicilia, after that her husband Robert was dead, entered the order of saint Francis at Naples, who earnestly requested that none should call her queen. Agnes daughter to Ore●h king of Bohemia, who was married unto Frederique the second, never gave any consent to matrimony, and kept herself perpetually continent until she went into a monastery, which herself builded at prague. Chunegundus also the daughter of the king of Hungary, who was married unto that chaste Boleslaus king of Polande, together with him, kept herself a Virgin, and lived most religiously in a monastery that she herself hath builded. joane the daughter of the king of Hungary, Isabel the king of France his daughter, and sister unto S. Lewis, and Blanch daughter of Philipp king of France, all observed the religious vow of virginity and continence.  
6. In our day's God forgetteth not also, to bless his Curch with the like example of despising the world, and imbracinge the cross of jesus Christ, with his evangelical counsels, yea in great personages, as in that most virtuous virgin Margarita de Austria, daughter of Maximilian the Emperor, and king Philipp the second of Spain his sister, who professeth at this day this blessed institution in S. Clara at Madrill in Spain. Alsoe the two daughters of Charles ArchDuke of Austria and Stiria, and sisters unto the Queens of Spain and Polande, and unto the great Duchess of Florence, who descended from the greatest Potentates of the world, setting at naught all the vain promotions of the same, consecrated themselves to serve God in religious profession.  
7. But was it ever seen from the beginning of the world, that any King, Queen, Prince or noble man became a minister, or forsook lands, or living to embrace perfection in protestante religion? was it ever seen that any protestant followed the council of Christ, to give all that he had to the poor, to deny himself, to take up his cross and to follow him? No truly the contrary is known, too well, for they never give any thing to the poor, but take from them, all that the Catholic church purchased for them, who turn all sacred things to profane uses, who rob both God, the church & the poor of all their patrimony; For they extort from the poor inhabitants 20. shillings, some 30. some 40. both for marriage and christininge, and every one must pay so much; Yea every Gossopp is compelled to pay the like, and this they take up from the Catholics of Ireland, whose inhabitants in all places are of that profession, except the English, so that one English minister of that miserable country, in a village called Inischortie in the county of Wexford called hus (an Englishman) took from one little hamlett near that village, 14. crowns for marriage and christninge in one fortnight; By which you may perceive what he took in every other place of jurisdiction, he being in those parts the Bishopps official; By this cruel, and irreligious religion, many of the poor inhabitants of that country are disabled to keep house, and are fain to beg, being not able to maintain house through so great an extortion, and yet this minister cannot understand his parrishoners, nor they him, excepting a very few of the English that are resident, at Inischortie. Are there any laymen in the world more worldly or more covetous to purchase lands for their childrenn, or are there any more greedy to hourde up wealth than they?  
To conclude, it was never seen that any man or woman who embraced protestancy, lived chaste and continent, for by that profession none can be such, the means being taken away by which chastity and continency are to be obtained, as fasting, prayers, discipline, hair cloth, almsdeeds, contempt of his own excellency, and despising of the world.   

How greatly religious people fructify unto God and to his Church: and that they are the best labourers which are therein. CHAPTER IX.  
1. S. Bernard saith, that they are appointed by God to pray for the body of the church, both for the quick and for the dead; And as Nazianzen witnesseth, their prayers be the only deluge that wash away our sins, and purge the world; And as Eusebius affirmeth, they are consecrated unto God for the whole stock of mankind. None knoweth what mischiefs and calamities they drive from the world, what singular benef●ttes they obtain of God, by whose prayers and works of incomparable charity, gods wrath is appeased and made placable. Beside what blessed example give they unto the world? for had it not been for them, the evangelical virtues and counsels would have been quite extinguished, which they do not only teach, but also practice. For their modesty, humility, piety, devotion and contempt of all temporal honnors and allurements, are forcible motives, and infallible inducementes to all kind of virtues, and therefore saint john Chisostome calleth them, the lanterns and spectacles of the world, for of them the people do learn how God is to be reverenced, with what fear, love and devotion he is to be adored in the Sacraments, with what reverence and respect he is to be prayed unto, how patiented we ought to be in advesitie, how stout & invincible we should behave ourselves in adversity, how charible we ought to show ourselves to our neighbours, yea their whole lives is nothing else, than a continual bearing of Christ's cross, a secret exhortation to all good examples of virtue and piety, and a silent obiurgation and distastfullnes of all vice and wickdenes. 
Chrisost. de despi. rerum. & hom. ad popul. 59  And therefore S. john Chrisostome, wished the people to visitte and frequent monasteries & conventes, for they are (saith he) without any allurements and void of all disquietnessesse and distractions, besides (said he) they are most secure and quiett havens to fix our anchor in. Moreover, they oppose themselves against all the enemies of the church, with whom they have continual and cruel skirmishes, and do sustain the heavy burden of their bloody persecutions, against whom they uphoulde and defend Christ's religion in all places where the same is oppressed. And by their blessed labours, yea loss of life with violent effusion of their blood, they plant & restore it again in those countries where it was supplanted.  
2. omitting most of the examples which you may read in the Chronicles of their holy orders, I will here set down some few only as a pattern and example of the rest. Remigius being a mouncke, converted king Clodoneus withal the Realm of France from Idolatry unto Christ Anno 530. Afterwards he was made Archbishopp of Rehmes; S. Martin being a mouncke converted all Suethland from the Arrian heresy Anno 540. S. Augustine being sent by saint Gregory into England converted that kingdom with their king Ethelbert anno 622. Lambertus the Mouncke converted Feslandria a province in Germany. About that time Kilian an Irish mounck converted the Fraunckes in the managing of which business, he suffered martyrdom. Wilfrid an English mouncke, and afterwards Archbishopp of Yorck Anno 673. going from Rome, was by a tempest driven into Holland, were he preached the gospel of Christ and returned unto the East Saxons, who being blinded with the darkness of infidelity, were by him reduced unto the faith of jesus Christ: What should I say of all other nations, were not they all converted by the Apostles and religious people, was not Ireland converted by saint Patrick a regular cannon of S. Augustins' order Bishop of Hippo? Thuringian, Friesland and Huss converted by Bonifacius an English Mouncke, who afterwards being Archbishopp of Moguntia, was martyred? The rest were to prolix to set down; I refer you to the Chronicles of holly orders, only I will content myself with the conversion of America, and of the east & west Indies, which was brought to pass by religious people.  
3. The first that ever went thither for that purpose, were the fathers of S. Francis order, for when Christopher Columba, was suitor to Ferdinando king of Castille and Arragon, to send unto him some ships to discover that land, and he making great difficulty to be at any charges in so uncertain an exploit, two Franciscan fathers entreated the king to further that project, and when the said Columba returned again into Spain, some of the Fathers of that order accompanied him in the journey Anno 1303. A little afterwards when other parts of the west Indies were discovered by Vasta Gama anno 1500. there went with him by the procurement and entreaty of Emanuel king of Portugal 8. fathers of that family, both learned and holy. Not long afterwards other fathers of saint Dominique & saint Augustine's order followed them. Last of all, by the request of john king of Portugal F. Francis Zavier of the society of jesus, went into the East Indies, by whose blessed industry those spacious kingdoms, and barbarous nations; Domino cooperante & sermonem confirmante sequentibus signis. Our Lord concurring withal, confirming their words with signs that followed, were converted.  
4. This religious institution, is at this day to be seen in those countries of the east yea amoungest the Barbarians themselves, which through God's special assistance, was never extinguished in those places where it once began. For when the king of Portingalls fleet arrived at the gulf of Arabia, an old mounke the Father of 3000. mounckes, who saw the sign of the cross in the upper part of the mast of their ships, presently thought them to be Christians, and made signs unto them that they would speak with them; who when they spoke one with another, they did weep for joy, to see the Christians, and they delivered a book of prayers as a token, which was sent unto the Pope by the hands of Michael de Silua, their ambassador for the kingdom of Portugal, which book Lewis de Granada handled and saw, 
Granad● Symb. fid. l 4. c. 12.  who relateth thus much as I have set down.  
5. By this you may perceive that protestants are greater enemies to religion & Christian piety, than all the Heathens, Barbarous nations and Turques, and all the reprobates in the world are, who do permit religious persons and monasteries amoungest them, as the Arrabians, Turckes, and jews do: yea many monasteries are permitted in Grecia, Constantinople, Jerusalem, argel, and amoungest the Tartarians themselves. But when protestancy began first to start up, it made havoc of all religion, and like a most raging swift stream, destroyed, ransacked, and spoiled all churches, monasteries, and sacred howls, cast down Altars, and profaned Sanctuaries, hanged Christ's picture upon the gallones, deflowered sacred virgins, cast the blessed Eucharist unto dogs, and imbreved their murtheringe hands, with the blood of innocent and religious persons, against whom they practised their vildest and bloodiest facts, & extended their greatest fury and rage: against whom also they make new, and never hard▪ of laws and decrees, with most rigorous execution to punish them to death as traitors, and to execute all torments upon them, as the vildest malefactors of the world.  
6. Was there ever seen any heathen country, city, town or villadge converted unto Christ by them? Was there any part of the east or west, restored unto their former sanctity and religion by them? Nay was there ever seen any man sanctified in his life, or reform in his manners by them? Manny countries of the north, have been subverted by them, many flourishing provinces and wealthy cities, ransacked and brought to utter desolation, and turned into ashes by them. Such as were religiously given, honestly disposed, temperatt in their diett, mortified in then members, humours, and passions, chaste and continent in their bodies and minds (when they were catholics) as soon as once they came to be protestants, they let the reines lose to all irreligious misdeamenor, intemperate behaviour, and wanton dissolution, and to all kind of riotousness. Seeing therefore that all Catholic religion, and religious discipline came from Christ, it must follow that Luther's doctrine and his sects came from the devil: and as it impossible that two repugnant contraieties, can proceed from one principle, as extreme heat, and extreme cold cannot come from one subject, so neither can Catholic religion, and Luther's opinion both flow from one fountain.  
7. This will plainly appear by what ensweth; 
Lib. de Missa. Aug. to. 6.  For Luther himself confesseth he had a long disputation with the devil at midnight, who fiercely impugned catholic priesthood, orders and private mass. In another place he affirmeth, that the devil passed through his mouth, tom. 5. Gen. ep. ●delect. far. 
Kellyson ibid.  Reply of Kellison 91. When I am in company saith he, he hurteth me not, when he findeth me alone, than he teacheth me manners. 
Kellyson ibid.  I have (saith he) one or two devils of the greatest sort, which I take (saith he) to be doctors of divinity amoungest devils. He confessed also, that he had eaten a bushel of salt with him. Frequentus & proprius mihi condormit, quam mea Catherina, and that he slept oftener and nearer unto him than did his Catherine. 
Zuing. in subs. Euchar.  Unto Zuinglius also appeared a goblin or spirit white or black, when he was intoxicated touching his opinion against Christ's real presence, and suggested unto him the 12. of Exodus, Phase, hoc est transitus Domini, against the real presence.  
8. Contrariwise, the catholic religion was founded in all countries, with many glorious miracles, and the preachers thereof, were most holy men, not detected with any notorious vice, yea were lanterns and lights of all virtue and sanctity: but the founders of the protestant religion and the pillars thereof, of all men were most abominable in their lives and conversation, and never wrought miracles. The founders of catholic religion were most charitable and humble: but the other most proud and cruel. The one were the Architects and plotters of all treasons, overthrows, bloody imbruments, and detestable tragedies, in all countries where they begunn: but it was never known nor read, that either S. Patrick that brought the Catholic religion to Irland, or Paladius that brought it for Scotland, or Damianus or S. Augustine that brought the same to England, or any other taught the same in any other country, did ever conspire in treason or murder, or devised any mischief against king, potentate, or country: or that ever any man lost his life, lands, or goods for not receiving either themselves or their doctrine: or that ever any king was expelled out of his kingdom, for not receiving the catholic religion into his country: or was forced to embrace the same, as the founders of protestancy have done. But it is well known that Luther and Zuinglius were the first that ever preached the protestant religion, as it is proved in the Apology of the protestant Church of England, and that they were the causes of all the mischief, wars and troubles, insurrection of subjects against their princes, & overthrowing and banishment of Princes by their own subjects, out of all their kingdoms and states.  
9 Lastlie it is known also, that our first founders and apostles came in simplicity of spirit, without troops of horsemen, or bands of soldiers, having no other standert but the cross of Christ, nor no other powder, but the dust of their feet: but the protestant founders came with wildfire, g●n-poulder, and cannot-shott, with their cruel armies in all places, to bring all to confusion an desolation that would not embrace their sect; yea many holy martyrs have suffered death, for not forsaking their old religion, to accept these new devised opinions of these sectaries, whereof I have thought good to set down the names, whereby you may perceive the constancy of Catholics, and the cruelties of protestants. Ex fructibus eorum cognoscetis eos. For you shall know them by their fruit. I will first speak of Flanders, then of France, afterwards of England, and last of all, of Ireland.    


The name of those that suffered death by the Gewses of Flanders, where the protestants are so called. CHAPTER I.  
1. THe Reverend Father Nicholaus Picus guardian of a monastery of S. Francis in Holland, together with ten of his brethren, jerom Werdan vicar, Will. Hadne, Nicase Hez, Theodorique Emden, Anthony Hornarien, Anthony Werden, Godfrey Meruellan, Francis Rod of Brussels, Peter Astun a lay brother, cornel Wican a lay man, who after much torment and affliction, were sent to the town of Bill, where they were beaten with clubs, hanged on the top of the common store house of the town in the night time, the 14. of August 1575. they cut of their ears and their noses, they ripped up their bellies, and pulled ou● all the fat they could get, and sold the same in all places of the province. They also put to cruel death Leonard Veichle pastor of Barcomia, Nicholas Poppell another pastor of that place, Godfrey Dimens sometime rector of the university of Paris, but then Pastor Gorcomiensis, john Oster, W●canus, cannon regular of saint Augustine's order, and overseer of the Nuns, Adrian Becan of the order of Premonstrensis, james Lacopins a monk of the same order, johannes On's of the order of saint Dominique, Andrew Walter Pastor Hairn●tensis, besides many other related by doctor Estius chancellor of Dovaie. In this city of Brill were put to cruel death 180. religious people at several times. And the Crucifix which stood in the church of Gorcomend for the consolation of the Christians, they pulled down and hanged the same upon the gallows: they snatched also the Eucharist out of a Priests hands, & nailed it unto a gibbet.  
2. When the Prince of Orange took the city of Ruremunde in Gerderlande, his soldiers, rushing into the monastery of the Carthusians, murdered three lay brethren vid. Albert Winda, john Sittart, and Stewart Ru●emund. And entering into the church of that monastery, they found the Prior thereof called joachinus, with the rest of the religious people praying unto God, all which they murdered: in which city 29. priests and religious persons were martyred. When the Gewes had got by deceit Adernard in Flaunders, after spoiling and robbing all the churches and monasteries thereof, they apprehended all the priests and religious persons, and brought them bound with the gentlemen of that city unto the castle there, amoungest whom master Peter, licentiate of divinity and pastor of that city, a worshippfull aged man, was put to great torments, and at the last being tied hand and foot, was cast from the top of the tower headlong into the river of Scaldis. After him also they cast headlong down into the river Paulus Covis, pastor of that city, john Brackett Bachelor of divinity, james Deckerie, john Opstall and john Anuanne a noble man, all priests. They took also that virtuous man, john Machusius of saint Francis order, sometimes Bishop of Daventrie, who being sore wounded of them, they left his poor carcase like a dead carrion upon the streets; other priests they took by the city of Ipris, and buried them quick in the earth, with their face above the ground, which instead of a mark they shot at with bullets.  
3. When Delps, a city of Holland, was taken by the Prince of Aurenge, who seemed to show great favour, unto a most reverend and learned man called, Cornellius Musius confessor to the Nuns of saint Agatha of that city, yet was he with unusual and exquisitt torments put to the cruelest death that could be invented the 10. of December, 1575. The same cruelty they shown upon Egelbert of Burges a Franciscan friar in the city of Alcmaria, for they did rip his belly, and cut off his intralles with their knives. With no less cruelty did they put to death two Mouncks of the order of saint Hierome at Ganda a city in Holland, their names were john Rixtell, and Adrian Textor, whom the General of the Gewses caused to be stripe of their , and with their swords, forced them to run upon thick hedges of quicksett, and to die thereon. The like cruelty he executed upon William Gandan a Franciscan, Friar, james Gandan, Theodorick Gandan Cornelius Sconhewe, and jasper, cannon regular, Mr. john Jerome native of Edome in Holland, who being taken with other Catholics by Hornan, were brought unto S●age in the north part of that province, where after many horrible and abominable interrogatorious, some of them died in that miserable captivity, such as were left a live, were bound hand and feet upon their backs with their naked bellies upwardly, and upon every man's belly, was set a pan, or caldron whelmed downwards, full of dormice and frogs in great quantity: and upon the said pans or caldrons were put fiery coals, which burning heat of the fire when those frogs felt, and had no other place to get out, they turned all upon the poor people's Bellies, and did gnaw and tear there, until they made holes through their backs, or at least some place to defend themselves from the rage of the fire.  
4. Ursula Tales a religious Nun of the Begginage, after that her father (an old man and magistrate of that place) with other catholics were hanged by these rebels, she also was brought unto a gibbett, and being asked whether she would forgo her faith and religion, and marry with a soldior, she most constantly denied, and was cast into the river, and there was drowned. This religious Nun, had a sister that was married, and because she lamented the death of her father and kinsmen, her head was brocken by one of the soldiers, and that so sorely, that the brains came forth. Other & far more detestable wickednesses were commited by these tyrannical reprobates, in other provinces of Flanders, Holland, Zealand, Brabant, Gelderland and Friesland, which you may read in the histories of Flaunders: but this I ought not to omit, that they were so tormented with such an insatiable thirst to shed innocent blood that in their detestable conventicle at the town of saint Trudan in a vault under the ground, they purposed and decreed to make a massacre of ecclesiastical persons in all places of the 17. Provinces in one night, which God prevented afterwards: unto whom all honour and glory, 
Mense julij 1566.  for his provident mercy shown therein.  
5. And although the hugonottes of France, sought diverse times to practise their tragical plots in that country, as in the times of Francis the first (in whose reign they nailed a libel at the court gate of Paris, of their damnable doctrine printed in the year 1534. which being brought unto his majesty, and perusing part of the conten●es thereof he said; Did I know my right hard to be infected with that venomous doctrine, I would presently cut it off from my body) Henry the second, and Francis the second, yet they could never perform their desigmentes until the beginning of Charles the 9 his reign, who being but a child of 12. years of age (and so abusing his minority) they watched their time and opportunity in the year of our Lord 1562. when every one that was wickedly disposed and irreligiously addicted, and as it were forsaken of God, began openly to show himself upon the theatre, whereon this woeful tragedy was played. For first they crowned their captain general Prince of Condie, king of France, and called him by the name of Lodovic the 13. and the first Christian king of France. The chiefest rage of all their malice, was practised upon those things which were most sacred and holy, as upon the blessed eucharist, by treading the same under their feet, and casting it unto their dogs, and used that sacred and dreadful host, together with the holy chrism to cleanse their tails withal, and called Christ under the veil of bread, john le Blanch, White john. The like outrage they extended upon Churches, Monasteries, Altars, Chapples, Oratories, Images, Relics, and Sepulchers, which they spoilt, ransacked destroyed & burned. Upon Priest's Mounckes and religious persons which they put to the vildest and cruelest death that they could imagine: upon sacred virgins and consecrated Nuns, which they ravished and deflowered: upon chalices and sanctified vessels and hallowed ornaments, which they profaned and defiled.  
6. Of 12. that shown themselves the ringleaders upon this bloody theatre, there were 9 of them Apostate Mounckes, which Christ vomited out of his sacred mouth: the captain and leader of them all, was Beza, who sold his benefice for 700. crowns, and then cast forth his venom amongst the licentious courtiers, whom he persuaded with his doctrine (vid.) that it was no offence before God to commit sacrilege, to spoil churches, to cog, deceive, lie, swear and forswear: whose doctrine herein being the religion of these new sectaries, was most plausible and pleasing to all miscreants and malefactors, who abundantly resorted unto him, from all parts of France, and by which he determined to rob and spoil all the churches and monafteries of that kingdom in one night in the month of januarie, and appointed people for that purpose in all places of the kingdom which was first put in execution in the Province of Aquitaine, & had not the Duke of Gays come the sooner to Paris, they had not only surprised the churches & monasteries there, but also the city, court, & king; Thus frustrated of their expectation, they fled unto Orlians, where before they were let in by the Citizens, 
Vide Sur.  they did solemnly swear that they came thither by the commandment of the king to keep that city, and that they would offer violence to none, either in his person, conscience, or goods, and that every one should have the benefit of the edict diuulged the last of januarie (wherein it was decreed that the hugonotts should not spoil churches or monasteries) but they no sooner entered the city, but they spoilt the churches and monasteries, burned Images, cast down altars, yea cast down the very walls of the churches, and shown more execrable wickedness towards all sacred things, than the very Turckes, for they in taking any city or town from the Christians, do only use to cast down the Images and Altars, and not destroy the churches also.  
7. All the holy Relics which those hugonotts could get, they burned them; they burned the relics of S. Damianus, religiously reserved in that place, as they also did S. hilaries relics at Poytiers. S. Ireneus at Lions. S. justus and S. Bonaventur, and the relics of S. Martin. At towers they burned the image of Christ; in another place they trailed the same through the dirt. They spared the image of the devil, & burned the Corpses of S. Francis the second, which was buried in the Chapel of the holly cross, as they did burn the bones of Lodovick the 11. The churches which they broke not down, they turned into stables and storehowses. Moreover Beza commanded all the Priests to be murdered, of whom receiving money for their redemption, yet violated the faith and promise which he had formerly sworn, and broke the oath and peace, which he had before vowed most religiously to observe. So as it is manifest there were cruelly put to death, five thousand priests, of whom some were flayed alive, others were rack till they were dead. Above six hundreth monasteries razed to the very earth, many others were burned: they burned also the holy ancient Bybles, which were kept in France for rare monuments, many cities were exhausted with continual siege, their citizens were murdered, all the country was spoiled and ruinated, so as these civil wars of the hugonotts, so often renewed, did more consume and oppress France with greater miseries and calamities, than all former wars it ever had abroad; For there was no truth respected, or oath performed, if any garrison did yield themselves unto them upon hope of their oaths (which they never accomplished) to save their lives, (as in steed of many examples, that of Petraforte alone will serve) nevertheless contrary to the laws of arms, to the number of two hunderth, were cast down head long from the top of a mighty high Rock: all which perished with that headlong and violent fall. Such cruelty as this, more than Turkish, they exercised upon every other place where they did carry any sway: but ecclesiastical persons and religious people, of all others, felt the greatest smart, some whereof I will particularise in the next Chapter.   

Certain cruel and bloody facts commited in France against the Catholics, by those that the vulgar sorry do call Hugonottes, from the time that they stirred rebellion against the king, Anno 1562. CHAPTER II.  
1. WHen the city of Engolisme in France was besieged of the hugonottes, it was yielded into their hands upon condition, ratified with promises and oaths, that it should be lawful for the catholics, aswell ecclesiastical as others, to continue there without any molestations or inquisition. The heretics nevertheless, not respecting the religious observation of a solemn oath, entering the city, gathered together all the selected catholics, and cast them in to prison, amoungest whom was Michael Grellett of saint Francis order, and guardian of the monastery of saint Francis in that city, who the next day, after the city was yielded, was hanged upon a tree by the city wall in presence of jaspar Calligne then Admiral of France and general of those rebels, which death he suffered most constantly and prophesied of the said Admiral's ruin, and who when he was cast from the rope, all that wicked crew cried out, God prosper our Gospel.  
2. john Virolea of that order, and reader to that monastery, after that his privy members were cut off, was also murdered by them. john Aurell also of that order, a ma● 80. years of age, his head being cut with a twibill, was cast into a privy. Peter Bonnen doctor of divinity, after eight mounthes' imprisonment was hanged at the wall of the city. In the house of one of the Citizens of that city of Engolisme, they shut up 30. catholics which they cruelly put to death by diverse kinds of torments; They divided them by couples, whom they so chained and linked together, that suffering no food to be given unto them, they were compelled to eat one another, and so with extreme languor they perished with hunger. Some of them were divided and out asunder in two parts by mighty ropes, which were thrust through their bodies: Some of them also were tied unto posts, and fire put to their backs, by which they were tormented more by the torment of a prolix death, then by the agony of a violent flame.  
3. The hugonitt garrison that kept the city of Vnstorne, though they were diverse times courteously entertained of a most noble woman called the lady of Marendatt, yet they took her within her own house and tied her to hit glowing gads of Iron, and leaving her in that torment, they departed withal the spoil of the house with them. The chief judge of the city of Engolisme, after they had cut away his privy members, was hanged at his own house. They took a virtuous priest also called Lodovic Fiard, of a village near Engolisme, a very virtuous man and of an exemplar life by the testimony of all men, whom they compelled to hold his hands in a cauldron full of hot scaulinge oil, until the flesh was consumed and nothing left but the bare bones, and cast the burning oil into his mouth, and so shot him with bullets and killed him. They took also another priest called Colinus Ginlebantius the vicar of S. Auzann, and when they had cut off his privy members, they cast him afterwards into a sistern full of burning hot oil, where he ended his life. They killed also two other priests, the one was of the parish of Riniers, who after they had cut out his tongue, than they murdered him: the other master john Bachelon, his foot being burned by a hot burning Iron, they strangled him.  
4. Master Simon Sicott vicar of saint Hilary of Montierind, being a man of 60. years of age, and replenished withal virtues, was betrayed by a hugonot whom he supposed to be very faithful unto him, and was brought captive into Engolisme, but his life and liberty was restored unto him for a great some of money, that his friends did procure for his ransom, yet departing from the city he was pursued, & his tongue was cut off, and his eyes were pulled out of his head. Two other priests were hanged by one of their heels, with the other he'll free, and their heads downwardly: one of them was left in that miserable torment and the other was killed outright. Another priest called master Peter, of the parish of Reulinend was buried quick. Master Arnold Durande, and vicar of Fleacen was cast in the river being of 80. years of age. A Franciscan Friar of that age also, was cast headlong from the walls of the city. Master Octavianus Ronier vicar of S. Cybard, after sundry torments, was fastened to a tree, and so shot to death. Master Francis Robaleon in the parish of Foncobrune vicar, was tied unto a yoke of Oxen that drew a cart, and after many str●pes and terrible torments, gave up the ghost: so that in the diocese or Engolisme, in less than in two year's space, 120. did there suffer martyrdom; priests, noblemen, gentlemen and others.  
5. In the village called Floran, a little distant from S. Monehond, they took a priest, whose privy members being cut off by the Surgeon of Bethan, he bragged that he was the 17 priest that he had murdered after that manner, and was afterwards scourged unto death. In the city of Hand, in the diocese of Carnutensis, they caused a poor priest to say mass, only to scorn that blessed sacrifice, which Christ instituted for the quick and the dead, and at the elevation, they snatched away the sacred host which they stabbed with their daggers, and then murdered the poor priest. In a certain Hamlett 7. miles distant from Orlians, called Patt, they took 25. catholics who fled unto the church, which they burned by putting fire to the doors thereof; they carried with them many priests bound at their horse rails. After spoiling of the church of Clerins they burned the relics and bones of the king of France called Lodovick the 11. as also the bones of the king of Navarre, sometimes their own general.  
6. Att saint Mucarie in Gasconie, they cut open the bellies of many priests, and made a devise to draw out their bowels: in rhis city they buried many priests quick. In the city of Ancina, they took an old priest, whose privy members after they had cut off, they roasted them, and caused him to eat them. In the city of Vasett in Gasconie, when Francis Cassius was Lewetenant under the king of Navare, two soldiers of that garrison, ravished a widow, and then put gun ponder into her privy parts and gave fire to the powder, and so her belly burst & her bowels came forth. The Lord of saint Columba, the governor Go has and a great number of nobility being besieged by the Earl Mount Gomerie, yielded themselves unto him upon certain conditions, yet nevertheless they were kept in prison 9 mounthes, and paid their ransom: and being invited to supper by the said Earl, of whom they suspected no such guile, he having promised them their liberty, yet he sent soldiers in their absence to their chambers, and as they returned from supper, were entertained with the bloody edge of their swords: and so against faith and promise and after paying their ransom, they were inhumanly murdered. In the city of Montbris, the Baron of Adrett caused many catholics to be cast headlong from the top of a high Turett, and caused also soldiers to attend their miserable fall, and to entertain them with the points of their pikes.  
7. Such was the impudency and barbarousness of a certain hugonott, that he did wear a chain about his neck of the ears of priests, & shown the same to the chiefest captains of the hugonittes. They did rip the belly of a certain priest, and took out his bowels, in steed whereof they put oats to serve their horse for a manger. The heretics of the city of Neemes in Languedoc, did cast a great number of catholics into a mighty deep and large well of that city, and have filled the same twice with men's bodies half dead. james Socius a wicked pirate, who obtaining letters patents of joan Albert Queen of Navare, which they call letters of mart, sailing towards the Isles of Madera, and Canaria, met with a ship of Portugal, going towards America, which he pursued and took. In which there were 40. of the fathers of the society of jesus, who were sent to the Province of Brazill to instruct them in Christian religion, but the wicked and cruel Tyrant, like a devouring wolf, seized upon these poor religious people, whom he massacred and after dismembering of them, of some he cut a leg, of othersome an arm, and so he cast them all into the sea.  
8. Lastly Anno 1567. in the Carthusian monastery which they call Burfowtaine in the diocese of Suesse 5. mounks of that blessed order were murdered by the heretics that came to rob that monastery, john Motto, proctor thereof a most virtuous priest, john Megnen priest, john Aurill priest, Benedict Lenes lay brother, and Theobald priest. All these that I speak of never took weapons against them, but most patiently endured martyrdom at their hands: But if I should speak of so manny as were put to most cruel death and were killed in all the Provinces of France, cities, and towns thereof, and such that were betrayed by them, I should make an infinitt volume, but I cannot omit that worthy and invincible. Prince Francis of Lorraine Duke of Gwise, whose murder was plotted by Beza and executed by Poltrott. These and the like examples ought to move good christians to beware of these people.  
9 Before the fiery, and furious concupiscence of king Henry the 8. (who caused that unfortunate divorce betwixt him, and h●s virtuous Queen Katherine) there was no realm in Europe more opulent and more abundant in all things, than the kingdom of England: no kingdom more peaceable at home and more glorious and prosperous abroad: no king so victorious and triumphant over his enemies, as he: no court so magnificent or so plausible, being full of cheerful shows, and replenished with an universal triumph, joy and exaltation, the king lived in security without fear of foreign princes abroad, or treason or conspiracy of his subjects at home: betwixt the one and the other there was interchangeable good offices, aswell of a princely bountifulness towards the subjects, as of a dutiful subjection towards the prince: the king possessed the hearts of his subjects, & they again enjoy the love of their Prince. But when he violated and dissolved the in dissoluble knot & bond of matrimony, which no power in earth was able to disjoin (as our Saviour saith) by this separation and divorce, 
Matt. 19  he separated himself also from God's church: all things were subverted and turned topsy turuie, all was filled which fears and suspicions at home, with wars and divisions a broad, and with continual frights and stranges alarms of attempts and garboils, aswell in the court, as in the country. The treasures were exhausted, the subjects impourished, religion suppressed, religious houses dissolved, the virtuous oppressed, the wicked advanced and exalted, the nobility condemned and beheaded, and their goods confiscated, and all virtuous people, were fed and sustained, Pane lachrymarum & aqua augustiae: with the bread of mourning and tears, and with the water of anguish and pain, so as whatsoever the prophett Hieremy spoke of Jerusalem, may be applied to England after its apostasy; The flourishing nation (saith he) is like a poor widow, 
Hier. c. 1.  that wails at night and her tears rune down by her checks, her priests do wail, her virgins do complain, and she is every where oppressed, her nobility are suppressed, and many of her people overpressed with unsufferable miseries and calamities. Facti sunt hostes eius in capite eius, & inimici eius locupletati sunt. Her enemies are promoted into her highest promotions, and her adversaries made rich by her spoils. Know ye and behold, how distasteful it is to forsake God, and not to have his fear before your eyes. A seculo consregisti iugum Domini, thou hast bracken and cast off gods yoke even from the beginning, thy sword devoured the prophets, quasi lo ● astator generatio vestra, a destroying lion is your generation. And as King Henry the 8. himself said in this book against Luther. Eos qui pelluntur gremio matris Ecclesiae, stat in furijs corripi, atque agitari demonibus. Such as are expulsed and thrust out of the bosom of our mother the Church, are forthwith overcharged with the furious and raging flames of hellish spirits, and vanquished which devils: which assertion I would to God, it had not been verified of him that said it, nor suitable to the purpose whereunto the same is applied. But England to their great cost by experience knoweth this to be true, howsoever otherwise they dissemble it.  
6. But to return to him that applied the same against Luther, the stroke did rebound and reflect upon his own neck, 
Anno Domini 1533 Regni eius 24.  for being excommunicated by Clemens 7. for putting away his married wife, and for marrying Anne Bullen, tradidit se (as the Apostle saith) impudicitiae, 
Ephes. 4.  in operem immunditia omnis in avaritiam, he yielded himself over to impudicitie, to the exercise of all uncleanness, & covetousness: he caused himself to be decreed by perleament head of the church, made it high treason in him that would not swear precisely in his conscience this to be true, where many worthy personages, both ecclesiastical and lay people for refusing this oath or otherwise resisting it, some were burned alive, as father Foster of the order of saint Francis, Queen Cathrins confessor, other some were beheaded, as doctor Fisher-Bishopp of Rochester, and Sr. Thomas Moor L. Chancler of England, and may others were hanged drawn and quartered. Yea he condemned the whole clergy in a praemunire, which afterwards they redeemed with a submission & payment of a hundreth thousand pounds, for that they acknowledged Cardinal Campeignes and Cardinal Wolsey as legates from Rome, notwitstanding that the king himself by his Ambassadors procured their coming. In the 24. years of his reign, also he prohibited all appeals in causes ecclesiastical, reducing all spiritual authority of determining the same to the English Clergy. He forbidden all licence or dispensations, and faculties from the church of Rome, and seemed to establish them in Thomas Cranmer Archbishopp of Canterbury, that he should grant the same to the king again the 26. of his reign. Other his bloody facts and furious behaviour, you may well perceive by the Catalogue following.  

A Catalogue of those that suffered death, as well under king Henry, as Queen Ellzabeth, & king james, from the year of our Lord 1535. & 27. of king Henry's reign unto the year 1618.  
IN the first rank of these blessed martyrs, I ought not to forget that blessed martyr S. Thomas of Canterbury, alias, Becket, who for defending the immunities of the Church, was murdered in king Henry the 2. his reign, now again was by king Henry the 8. by act of parliament attainted of high treason, his ashes and holy bones and relics were burned, and of all churches dedicated to God in his honour, it was decreed by parliament that they should not be named after him any more: to which purpose commissioners were appointed in all places of England and Ireland, and in the town of Rathode in Meath, the church whereof is dedicated to God in S. Thomas his honour, the parishioners being commanded to name their church after saint Peter, they answered, that the king may aswell by parliament proclaim saint Peter a traitor as saint Thomas, and to prevent that, they nominated their church after the blessed Trinity.  

Under King Henry the VIII.  

Anno Christi 1535. Henrici 8. anno 27.  
These were put to death at Tyburn the 29. of April, for denying the King's Supremacy. 

IOhn Houghton Prior of the Carthusianus at London.  

Nic. Sand. lib. 1. de Schism. Ang. pag. 128. 129. 130.  Augustine Webster Prior of the Carthusians at Exham.  
Robert Laurence Prior of the Carthusians at Bevall.  
Richard Reynolds Mounke of S. Brigitts' order of Zion.  
john Hail Priest, Vicar of Thistleworth.    
Charter house Monks of London, suffered at Tyburn 18. june. 

Humphrey Mildemore  
William Exmew  
Sebastian Newdigate    
Carthusians, at York 11. May. 

john Rochester  
james Warnet    
Charter house Mounkes died in prison in june & july. 

Richard Bear  
Thomas Greene  
john Davis'  
Thomas johson  
William Greenwod  
Thomas Scrivan  
Robert Salt  
Walter Persons  
Thomas Reading    
William Horn Carterhouse Monk 4. Aug.  
john Fisher Card. of S. Vitalis, 
Ric. Hal. in eius vita. Staples. de tribus Thom.  & Bishop of Rochester, at Tower-Hill 22. june.  
Sir Thomas More Knight, at the Tower-hill 6. july.   

Anno Christi 1536. Henr. 8. 28.  
john Pasley Abbot of whaley at Lancaster 10. March. 
Sand. ibi. l 1. pag. 176. 177.   
john Castegate Monk at Lancaster 10. March.  
William Haddock Monk, at Whaley 13. March.  
N. N. Abbot of Sauley at Lancaster in March.  
N. Ast be Monk of Geruaux at Lancaster in March.  
Robert Hobbes Abbot of Woborne, together with the Prior of the same Monastery and a. Priest, suffered at Woborne in Bedfordshire, in March.  
Doctor Maccarell with 4. other Priests, at Tyburn 29. March.  
William Thrust Abbot of Fontaines at Tyburn in june.  
Adam Sodbury Abbot of Geruaux at Tyburn in june.  
William Would Prior of Birlington at Tyburn in june.  
N. N. Abbot of Rivers at Tyburn in june.   

Anno 1537. Henr. 29.  
Antony Brorby of the Order of S. Francis, 
Sand. ibi. pag. 183. Boucher. de pass. Fratr. Fransc. pag. 8. 13. & 17.  strangled with his own girdle, at London 19 july.  
Thomas Cort Franciscan, famished to death in prison 27. july.  
Thomas Belcham of the same Order, died in Newgate 3. August   

Anno 1538. Henr. 30.  
john Forest Friar observant, 
Boucher. ibid. & pag. 26. Sand. ibid.  Confessor to queen Katherine, in Smithfield 23. May.  
john Stone an Augustine friar, at Canterbury this year.  
Two and thirty Religious men of the Order of S. Francis being cast into prison for denying the K. Supremacy, died there through cold, stench, and famine, in Aug. Sept. and October.  

Sand. l. 1. pag 973.  N. Croft Priest at Tyburn.  
N. Collins Priest at Tyburn.  
N. Holland Layman at Tyburn.   

Anno 1539. Henr. 31.  
Knights of S. john's of jerusalem, at Tower-hill 8. jul. 


Sand. pa. 181. 194. 197.  Adrian Fortescue  
Thomas Dingley    
Griffith Clarke Priest At S. Thomas Wateringes 8.  
N. Mayor Monk At S. Thomas Wateringes 8.  
john Tavers Doctor of diunity 30. julij.  
john Harris Priest 30. julij.  
Priests, at Reading, 14. Novemb. 

john Ruyg  
William Onion    
Hugh Faringdon Abbot of Rehding, at Rehding 22. Nouem.  
Richard Whiting Abbot of Glastembury at Glastend 22. Nouem.  
Monks of Glastembury at Glastend 

john thorn 22. Nouem.  
Roger james Monks of Glastembury 22. Nouem.    
john Beck Abbot of Colchester, at Colchester 1. Decemb.   

Anno 1540 Henr. 32.  
Priests, at Galais 10. April. 


Sand. ibi. pag. 216. 217.  William Peterson  
william Richardson    
Priests, in Smithfield 30. july. 

Thomas Abel  
Edward powel  
Rich. Fetherstone    
Laurenc● Cock Prior of Dancaster At Tyburn 4. August.  
Williame Horn Monk At Tyburn 4. August.  
Edmund Bromelie Priest At Tyburn 4. August.  
Giles Horn Gentleman At Tyburn 4. August.  
Clement Philpot Gentleman At Tyburn 4. August.  
Derby Genninges Layman At Tyburn 4. August.  
Robert Bird Layman At Tyburn 4. August.   

Anno 1541. Henr. 33.  
David Genson Knight of the Rhodes 1. july. 
Sand. pag. 180.    

Anno 1543. Henr. 35.  
German Gardener Priest at Tyburn 7. March. 
Sand. pag. 227.   
john L●arke Priest at Tyburn 7. March.  
john Ireland Priest at Tyburn 7. March.  
Thomas Ashbey Layman at Tyburn 7. March.  
john Risby. at Tyburn 7. March.  
Thomas Rike. at Tyburn 7. March.     

Under Queen Elizabeth.  

Anno 1570. Elizabethae 12.  
john Felton Gentleman, 
Nicol. Saunder. l. 7. de visib. Monarc. pag. 734. & 736.  in S. Paul's Churchyard 8. August.   

Anno 1571. Elizabeth 13.  
john Story Doctor of the Canon-law, at Tyburn 1. june.   

Anno 1573. Elizabeth 15.  
Thomas Woodhouse Priest, 
Concert. Eccles. Aug.  at Tyburn 19 june.   

Anno 1577. Elizabeth. 19  

Concert. Eccles. Aug.  Cuthbert maine the first Priest of the Seminaries, at Launston in Cornwall 29. Nou.   

Anno 1578. Elizab. 20.  

Concert ibid.  john Nelson Priest, at Tyburn 3. February.  
Thomas Sherwood Gentleman 7. Febr.   

Anno 1581. Elizab. 23.  

Concert. Eccles. Aug. Sand. l. 3. de schism Angl.  Euerard Hanse Priest, at Tyburn 31. july.  
Edmund Campian Priest of the Society of jesus at Tyburn 1. Dec.  
Alexander Briant Priest of the same Society of jesus at Tyburn 1. Dec.  
Ralph Sherwyn Priest at Tyburn 1. Dec.   

Anno 1582. Elizab. 24.  
john pain Priest, at Chelemsford in Essex 2. April.  

Concert. Eccles. Angl. & Sand. ubi supra.  Thomas Ford Priest at Tyburn 28. May.  
john Shirt Priest at Tyburn 28. May.  
Robert johnson Priest at Tyburn 28. May.  
Thomas Cottam Priest of the Society of jesus at Tyburn 30. May.  
William Filby Priest at Tyburn 30. May.  
Luke Kirby Priest at Tyburn 30. May.  
Laurence johnson Priest at Tyburn 30. May.  
William Lacie Priest at York 22. August. 27.  
Richard Kirkman Priest at York 22. August. 27.  
james Tompson Priest, at york in Novemb. 26.   

Anno 1583. Elizab. 25.  

Concert. Eccles. Angl. & Sand. pa 465. 466.  William Hart Priest, at york 16. March.  
Richard Tirkill Priest, at york 29. May.  
john Slade Layman, at Winchest 30. Octob.  
john Body Layman, at Andover 2. Novemb.  
james Laburne Gentleman, at Lancaster.   

Anno 1584. Elizab. 26.  
William Carter Layman, 
Concert. Eccles. Angl. pag. 127. 134. 140. 143. 156. cum Sand. ubi supra.  at Tyburn 11. jan.  
George Haddock Priest at Tyburn 12. Feb.  
john Mundme Priest at Tyburn 12. Feb.  
james Fen Priest at Tyburn 12. Feb.  
Thomas Emersord Priest at Tyburn 12. Feb.  
john Nutter Priest at Tyburn 12. Feb.  
james Bele Priest at Lancaster 20. April.  
john Finch Layman at Lancaster 20. April.  
Richard White Layman, at Wrixam in Walls 8. Octob.  
john Finlye Priest, at york 8. August.   

Anno 1585. Elizab. 27.  
Thomas Aufield Priest at Tyburn 6. july.  
Thomas Webley Layman at Tyburn 6. july. 
Concert. Eccles. Angl. pag. 203. Sand. pag. 485.499.   
Hugl Taylour Priest at york 26. Novemb.  
Marmaduke Bowes Layman at york 26. Novemb.  
N. Hamelton Priest, at york.   

Anno 1586. Elizab. 28.  
Margaret Cletherow pressed at york 25. March.  
Edward Transam Priest at Tyburn 21. january. 
Concert. Eccles. Angl. pag. 204. 410. Sand pa. 499.   
Nicol. Woodfine Priest at Tyburn 21. january.  
Richard Sergeant Priest at Tyburn 20. April.  
William Tompson Priest at Tyburn 20. April.  
john Addams Priest at Tyburn 8. Octob.  
john Low Priest at Tyburn 8. Octob.  
Robert Debdale Priest at Tyburn 8. Octob.  
Robert Anderton Priest at Tyburn.  
William Marsden at Tyburn.  
Francis Ingleby Priest, at york 3. june.  
john Sands Priest, at Gloucester.  
john Finglow Priest.  
Robert Bickerdicke Gentl. at york 23. july.  
Alexander Crow Priest, at york 30. Nouem.  
Rich. Langly Gentleman, at york 1. Decem.   

Anno 1587. Elizab. 29.  

Concert. Eccles. Ang. pag. 207.  Marry Queen of Scotland, at Foderinghay-Castle 8. Febr.  
Thomas Pilchard Priest, at Dorcester in March.  
Stephen Rousam Priest, at Gloucester.  
john Hamley Priest, at Chard.  
Robert Sutton Priest, at Stafford.  
Gabriel Thimbleby Priest  
George Douglas Priest, a Scotshman at yorcke 9 Sept.   

Anno 1588. Elizab. 30.  
Edmund Sikes Priest, at york 23. March.  

Didacus' de Yepes Episcop. Taracon. de persec. Angl. Hispanicem.  William Deane Priest at Milend-greene by London 28. Aug.  
Henry Webly Priest at Milend-greene by London 28. Aug.  
William Gunter Priest, at the Theatre by London 28. August.  
Robert Morton Priest in Lincoln's Inn fields by London 28. Aug.  
Hugh More Gentleman in Lincoln's Inn fields by London 28. Aug.  
Thomas Acton alias Holford Priest, at Clarkenwell in London 28. Aug.  
Richard Clarkeson Priest at Hunslow 28. Aug.  
Thomas Felton laybrother of the order of the Minims at Hunslow 28. Aug.  
Richard Liegh Priest at Tyburn 30. Aug.  
Hugh Morgan Gent. at Tyburn 30. Aug.  
Edward Shelly Gent. at Tyburn 30. Aug.  
Richard Flower Layman at Tyburn 30. Aug.  
Robert Martin Layman at Tyburn 30. Aug.  
john ●ocke Layman at Tyburn 30. Aug.  
Marg●ret Ward Gent. at Tyburn 30. Aug.  
Edward james Priest at Cichester 1. Octob.  
Ralph Crotchet Priest at Cichester 1. Octob.  
Robert Wilcokes Priest at Cichester 1. Octob.  
Edward Campian Priest at Canterbury 1. Octob.  
Christopher Buxton Priest at Canterbury 1. Octob.  
Robert Widmerpoole Layman at Canterbury 1. Octob.  
William Wigs Priest, at Kingston 1. Octob.  
john Robinson Priest, at Ipswich 1. Octob.  
john Weldon Priest, at Milend-greene by London 5. Octob.  
William Hariley Priest at Haliwell by London 5. Octob.  
Richard Williams Priest at Haliwell by London 5. Octob.  
Robert Suttan Layman at Clarkenwell 5. Octo.  
Edward Burden Priest, at york 29. Nou.  
john Hewit Priest.  
Robert Ludlam Priest at Derby.  
Richard Sympson Priest at Derby.  
Nicolas Garlic Priest at Derby.  
William Lampley Layman at Gloucester.   

Anno 1589. Elizab. 31.  
George Nicols Priest at Oxford 5. july. 
Didacus' de Yepes Episcop. de persec. Angl. Hispan.   
Richard Yaxley Priest at Oxford 5. july.  
Thomas Belson Gentleman at Oxford 5. july.  
john Anna's Priest at york 16. March.  
Robert Dalby Priest at york 16. March.  
William Spenser Priest, at york 24. Sept.  
Robert Hardeslye Layman, at york 24. Sept.   

Anno 1590. Elizabeth. 32.  
Christopher Bales Priest, in Fleetstreet in London 4. March.  
Alexander Blake Layman in Gray's Inn lane in London 4. March.  
Nicolas Horner Layman in Smithfield in London 4. March.  
Miles Gerard Priest at Rochester 30. April.  
Francis Dickinson Priest at Rochester 30. April.  
Antony Middleton Priest at Clarkenwell in London 6. May.  
Edward jones Priest in Fleetstreet in London 6. May.   

Anno 1591. Elizab. 33.  
Edmund Geninges' Priest in Gray's june fields 10. Dec.  
Swithin Welles Gent. in Gray's june fields 10. Dec.  
Eustach White Priest at Tyburn 10. Dec.  

Andr. Philop. cont. Edic. Reginae Angl. pag. 482.  Polidor Plasden Priest at Tyburn 10. Dec.  
Brian Lacie Gentleman at Tyburn 10. Dec.  
john Mason Layman at Tyburn 10. Dec.  
Sidney Hodgson Layman at Tyburn 10. Dec.  
Momsort Scot Priest in Fleestreet 2. july.  
George Bisley Priest in Fleestreet 2. july.  
William Dikinson Priest at Winchester 7. july.  
Ralph Milner Layman at Winchester 7. july.  
Edmund Duke Priest at Durham.  
Richard Holiday Priest at Durham.  
john Hogge Priest at Durham.  
Richard Hill Priest at Durham.  
William Pikes Layman at Dorcester.  
Robert Thorpe Priest, at york 31. May.  
Thomas Watkinson Layman, at york 31. May.   

Anno 1592. Elizab. 34.  
William Patteson Priest, at Tyburn 22. jan.  
Thomas Portmore Priest in S. Paul's Churchyard in London 21. Febr.  
Roger Ashton Gentleman, at Tyburn 23. june.   

Anno 1593. Elizab. 35  
james Burden Layman, 
Did yepes ibi. pag. 651.  at Winchest. 25. Mar.  
Antony Page Priest, at york 30. April.  
joseph Lampton Priest, at Newcastle 23. june.  
William Davis' Priest, at Beumaris in Wales, in Septemb.  
Edward Waterson Priest.   

Anno 1594. Elizab. 36.  
William Harington Priest, 
Yepes ubi supr. pag. 633. 640. 641.  at Tyburn 18. Febr.  
john Cornelius Mohun Priest of the Society of jesus at Dorcester 4. july.  
Thomas Bosgrave Gentleman at Dorcester 4. july.  
Patrick Salmon Layman at Dorcester 4. july.  
john Carey Layman at Dorcester 4. july.  
john Ingram Priest, at Newcastle.  
john Boast Priest, at Doram 29. july.  
james Oldbaston Priest, at york 26. Novemb.   

Anno 1595. Elizab 37.  
Robert Southwell Priest of the Society of jesus, 
Did yepes in hist. persecut Angl. pag. 64●.  at Tyburn 3. March.  
Henry Walpole Priest of the Society of jesus at york 7. Apr.  
Alexander Raulins Priest at york 7. Apr.  
William Freeman Priest.  
john Watkinson, alias Warcoppe Layman, at york.   

Anno 1596. Elizab. 38.  
George Errington Layman at york 29. No.  
William Knight Layman at york 29. No.  
William Gibson Layman at york 29. No.   

Anno 1597. Elizab. 39  

Yepes ubi supra. pag. 710. ●. ●.  William Anlaby Priest, at york 4. july.  
john Buckley, alias jones Priest of the Order of S. Francis, at S. Thomas waterings 12. july.  
Thomas Warcop. Henry Abbot & Edward Fulthorpe Laymen, at york 4. july.   

Anno 1598. Elizab 40.  
Christopher Robinson Priest, at Carlisle.  
Peter Snow Priest at york.  
Richard Horner Priest at york.  
Ralph Grimston Layman at york.  
john Britton Layman at york.   

Anno 1599  
Matthew Hayes Priest, at york.   

Anno 1600. Elizab. 42.  
Christopher Wharton Priest, at york 18. May.  

Relatio 16 Mart. à Th. W. edit.  john Rigby Gentleman, at S. Thomas Wateringes 21. july.  
Robert Nutter Priest at Lancaster in june.  
Edward Thwinge Priest at Lancaster in june.  
Thomas Sprot Priest at Lincoln in july.  
Thomas Hunt Priest at Lincoln in july.  
Thomas Palaser Priest at Durham in july.  
john Norton Gentleman at Durham in july.  
N. Talbot Gentleman at Durham in july.   

Anno 1601. Elizab. 43.  
john Pibush Priest, at S. Thomas Wateringes 10. February.  
Roger Filcocke Priest of the Society of jesus at Tybur. 27. Feb. 
Relat. 16. Mart. pag. 93. & 94.   
Mark Barkworth Priest of the Order of S. Benedict at Tybur. 27. Feb.  
Anne Heygham Gentlewoman widow, to master Lyne. at Tybur. 27. Feb.  
Robert Middleton Priest at Lancaster.  
Thrustan Hunt Priest at Lancaster.   

Anno 1602. Elizab. 44.  
Francis Page Priest of the Society of jesus at Tyburn 29. Apr.  
Thomas Tichborne Priest at Tyburn 29. Apr.  
Robert Watkinson Priest at Tyburn 29. Apr.  
james Ducket Layman at Tyburn 29. Apr.  
Matthew Harrison Priest at york in April.  
Antony Battie Layman at york in April.   

Anno 1603. Elizab. 45. & ultimo.  
William Richardson Priest, at Tyburn 27. February.    

Under King james. Anno 1614 jacob. Reg. 2.  

Laurence Bayly Layman, as Lancaster in March.  
john Suker Priest at Warwick in August.  
Robert Grissold Layman at Warwick in August.   

Anno 1605. jacobi. 3.  
Thomas Wilborne Layman, at york 1. August.  
john Putchering Layman, at Rippon. 5. Septemb.  
William Browne Layman, at Rippon.   

Anno 1606. jacobi 4.  
Edward Oldcorne Priest of the Society of jesus at Worcester 7. Apr.  
Ralph Ashley Layman at Worcester 7. Apr.  
Henry Garnet priest, Superior of the Society of jesus in England, in S. Paul's Churchyard 3. May.   

Anno 1607. jacob. 5.  
Robert Drury priest, at Tyburn 26. january.   

Anno 1608. jacob. 6.  
Matthew Flathers priest, at york 21. March.  
George Geruis priest of the order of S. Benedict, at Tyburn 11. April.  
Thomas Garnet priest of the Society of jesus, at Tyburn 23. june.   

Anno 1610.  
George Napper priest, at Oxford 10. of November.  
Cadwalladar priest in Wales.  
N. Robert's priest of the order of S. Benedict, at Tyburn.  
Thomas Somers priest, at Tyburn 10. of December.   

Anno 1612.  
N. Scot priest, of the order of S. Benedict, at Tyburn.  
Richard Newport priest, together with him.     

A Compendium of the martyrs and confessors or Ireland under Queen Elizabeth. CHAPTER III.  
1. WIlliam Walsh native of Donbuinein the diocese of Meath first deprived of his bushoprick and spoiled of all his goods, for not conforming himself, to the Queen's iniunctious about the oath of her ecclesiastical supremacy, and other laws made against the holy Camons of the catholic church, was put into a deep dungeon, wherein he was many years afflicted with gives and fetters, until by the favour of his keeper he made an escape and fled into spain, and so ended the remainder of his blessed days at Alcala 1578.  
2. Thomas Leorus Bishop of Kildare willingly resigned his bishopric in king Edward's days, for that he could not with a safe conscience possess the same, and being to the great consolation of his hart restored again unto the same in Queen Mary's days, was again in Queen Elizabeth's dispossessed thereof, and of all other his livelihood, well contented rather, abiectus esse in domo Deimagis quam habitare in tabernaculis peccatorum, he applied himself being banished to Munster in Ireland, in teaching young children to read their books and instructing them in the christian doctrine: lightly he never came to any man's house butt he exhorted therein, nor ever supped or dined, but in the later end thereof he took occasion to edify the people with one exhortation or another. Once being at the Earl of Desmounds house at supper, a gentle woman being there, returning home told to her friends as a great wonder, that Bishop Leorus preached not at the later end of his meat as he was accustomed: he never did forbear to reprove and reprehend vice & wickedness in any man whatsoever who was reprovable, and persisting still in all holiness and zeal of gods everlasting truth, until the last gasp of his breath, he died of the age of 80. years at the Nasse in the province of Leinster in Ireland 1577.  
3. Morris fitz Gibbon Archbishopp of Cashall, for the like cause was spoiled of all his goods and suffered much labour and travail, and at length fled out of the kingdom of Ireland and died in the port of Portugal 1578. Edmond Taner Bishop of Clone and Corcke doctor of divinity, who first being of the society of jesus, out of which through great sickness not without licence of his superiors and advice of the physicians was enforced to come forth, and through the importunate suit of his friends, was persuaded to take upon him the dignity, or rather the heavy burden of a Bishop, especially in dangerous seasons of turbulent heresies, by whicn he suffered great penury and want aswell in prison, as out of it, he died about the year of our Lord 1578.  
4. Hugh Lacie Bishop of Limericke, did suffer great calamity, aswell under king Henry the 8. as king Edward his son, in whose times he was thrust from his place and function, and also compelled to fly the Real me for not yielding to the supremacy of the young king in the spiritually regiment of the church: but being restored to his former dignity in Queen Mary's days by Cardinal Poole, his holiness legate in England and Ireland, was in Queen Elizabeth's time enforced to suffer the like revolution, aswell of his bishippricke, as of all other things, and so to carry the burden of Christ's cross, he lived in woe, and ended the same in joy, Anno Domini 1577.  
5. Nicholas Skerret Archbishopp of Thomound a man of an innocent life, and most zealous in the profession of the christian faith, after suffering many difficulties and hard usuadg in prison, out of which he made an escape, fled into Portugal, and ended his holy life at Lisbon 1583.  
6. Thomas O Hierly Bishop of Rosse, a man of great fame for good life and blessed conversation, after long imprisonnent in the Tower of London, out of which he was enlarged by the entreaty of Sr. Cormocke Ma-Teighe Lord of Munstre, who then was at the Court in England, and after much affliction and tribulation living in woods and montaines, ended his holy life Anno 1581.  
7. Patrick Ohealy of the order of saint Francis Bishop of Maio, coming out of Spain into Ireland, no sooner landed, then by the sheriff and officers of that place, (which was at Dingell in the west part of all Irland) but he was apprehended, together with a religious man of that order nobly descended, call Con Ornorcke, and were sent to the Contesse of Desmond, who either to curry favour which the state of the kingdom, or for fear to be ill thought of if he had dismissed them, or to be impeached of any imputation or suspicion of any conspiracy with Sr. james fitz Morrice then on foot, ready at that time to pass out of Gallicia in Spain into Ireland with a supply of Spaniards, did remit them over to Limerick to be presented before Mr. james Gould, than the Queen's Attorney in the Province: as about that time also she yielded her eldest son to Sr. William Drury Lord justice of Ireland as an hostage that he should rest himself secure without fear of the Earl's joialtie & fidelity to her majesty for yielding her son and heir apparent of Desmond as a pleadg, and the holy Bishop as a prisoner: but as she was careful to continue the Earldom in her joins, so the other was as warry to preserve his own reputation and credit in his new promotion of Lord justice, who was no les suspected to favour the catholic religion (for he was in heart and will of that profession) than the other was to further rebellion. Sed quis unquam tetigit Christum Domini & innocens fuit? both the justice and the contesse, were frustrated of their hope & deceacea●ed of their expectation. Maledictus qui conf●dit in homine, and thincking to possess the favour of the world, they respected not the favour and justice of God, whose wisdom surpasseth the providence of man. timidae & inepta providentiae nostrae.  
8. The Earl therefore of Desmond, within one month after the good Bishop suffered, was proclaimed traitor, and most part of the Geraldines with their followers in a serious conflict betwixt themselves and the English (of whom Sr. Nicholas Malby was Cheeftaine) were overthrown and put to flight at the Abbay of Bertiff, in Irish called Eanighbegg, within 7. miles of L●mericke weastward, and that most noble ancient house which was the only strength and bulwark for the Crown of England it dangerous seasons of that kingdom heretofore, is now altogether extinguished. And the Lord justice continued no longer in his new dignity then one month after the Bishopps execution, which was the space of time that he challenged the Lord justice to answer before the dreadful throne of God for their innocent blood, I mean of him and his follow, and for their unjust judgement, which was that they should be executed by Marshal law: wherefore they were delivered to a band of soldiers, their hands being tied behind their backs, and their feet with roppes upon garrans, of whom they were cruelly entertained all the way until they came to Kilmalocke, a town distant 12. miles from Limericke, where they were hanged upon trees; the foolish & cruel soldiers a whole seven-night after their death (for they were not permitted all that time to be buried) made butts of their carcases, to shut and levill at them with their bullets, calllng them by the name of papists, traitors, idolators. Immediately after their execution, the said L. justice sickened in the camp, and ended his life at Waterfoord, crying out upon those blessed martyrs, whom he had put to death, but one month before.  
9 Derby Ohurley Archbishopp of Cashall, doctor of both laws, and professor of that faculty in the university of Rheames in France, under Cardinal Guise Archbishopp of the same, was taken in Ireland, and cast into a dark Dungeon in the Castle of Dublin: and being sore vexed with this ugly prison and pensive restrainct, was more vexed and tormented by an usual and exquis●●t torment of boots full of boylling oil and talloe, into which he was compelled to put his legs already wearied with heavy bolts, and to stand by a great fire, with which his flesh was consumed unto the bare bones; all which he endured with great patience and constancy. And afterwards, when by that torment he could not be won●e, nor by fear and alluring promises of uncertain and deceitful promotion, could not be inveigled, to relent or to faint in the profession of the catholic religion, or to embrace the protestant negative religion, was upon friday morning in the dawning, strangled with a with, in the month of May 1584. and so suffered a blessed martyrdom, and enjoyeth a blessed crown.  
10. Redmond Ma-Goran primate of Ardmagh, was slain in Conaght by Sr. Richard Bingham Anno 1598. Redmond Ogulloglior Bishop of Derry, being almost 100 years of age, and 50. years a Bishop, was with 3. prie●ts about midnight, slain in his own house near Derry, by the garrison of Log hefoile, through the craft and drift of one Sr. Neyle Garrath Odonel, who afterwards falling into disgrace with the English, was impeached and arraigned for taking part with Odohirtyes conspiracy, and was commited together with his son, prisoner in the owner of london anno 1600. Morihirtagh Obrien Bishop of Emly, being apprehended, was cast into the castle of Dublin where through penury and straightness of his restraint, he died in the year 1586.  
11. Peers Power Bishop of Fearnes, being taken and apprehended, was cast into the castle of Dublin, who either through the frailty of the flesh, or through the extremity of his restraint, or else through the deceitful promises of temporal promotions, yielded to the supremacy of the Queen in the spiritual jurisdiction of the church: which being once granted, he destroyed all articles of our catholic belief, and therefore he was set at liberty. But being afterwards sore amazed and strucken with an inward sorrow for being so weak and so inconstant, in a point so highly importing the increase and honour of christian religion, and consequently our salvation, returned like another Marcellinus unto the place where he fell, and where he gave so vild a scandal, deplored his fall, and grievously lamented his errors: and so he was hardlier dealt with all, then ever before: but after long imprisonment and much affliction through gods providence, he made an escape and fled into Spain (the common support and sanctuary of all distressed catholics) where he died with great probation of a blessed and constant catholic Bishop.  
12. Richard Creogh, native of the city of Limericke in the province of Munster in Ireland, descended of wealthy and honest parents, of an ancient family in that city, who notwithstanding he employed the prime of his youthful days in the trade of merchandise, yet he profitted more in the spiritual exercise of devotion and piety than he did in the acquiring of riches and worldly designementes. And after some worldly loss, went beyond the seas, where he gave himself to the study of virtue and learning, & made therein great and admirable increase, and so became a priest, and not without expectation of such a one, as he lived and died afterwards. For his rare virtues he was made Archbishopp of Ardmagh and primate of all Ireland, and coming for his Country (where he performed the office of a diligent pastor and a zealous prelate) was betrayed by one of the country, and committed to close and ghastly prison in the Castle of Dublin. And after suffering much trouble in prison, was brought to his trial in the king's bench before Sr. john Plunkett, then chief justice of that court, and being there indicted and arraigned of high treason and enforced to abide a jury of gentlemen of the pale, he was found guiltless, but they for acquitting of him were all commited to the said castle, and put to great fines. When they could get no way by law to make him away, or that his constancy could not be infringed, he was remitted over to the Tower of London, out of which he made an escape. But after arriving in Ireland to help his flock, the best he could, was again apprehended, and sent over again to the Tower, where he ended his life.  
13. Cnohor O Duanna Bishop of Downe Patrick and Connor, was apprehended the month of july 1612. and committed to the Castle of Dublin, wherein he lived in continual restrainct many years before, by the apprehension of one master Smith secretary to Sr. Nicholas Bagnall, but being taken the 2. time, was hanged, drawn, and quartered, the first of February 1612. One Patrick a virtuous priest suffered also with him.   

Of Priests.  
1. IOhn Traners doctor of divinity, being accused that he wrote against the suppremacy of the king, was hanged drawn and quartered at Tyburn Anno 1535. which being at the place of execution, he confessed, plainly, showing the 3. fingers with which the wrote that matter: and his hand being strooken of and cast into the fire, every whitt was burned, but those 3. fingers could not be burned, as Surius writeth.  
2. Laurence Moor (whom doctor Sanders in his letres. 1580. to the Cardinal Come of the wars of Ireland, called a holly priest) being with the Spaniards at the Fort called Dowy Nore, was betrayed and delivered over to the Lord Grace, than Lord deputy of Ireland (with two proper gentlemen, the one called Oliver Plunker an Irish gentleman, the other called William Welsh an English gent.) by the Corronell of the Fort, called Sebastian de saint joseph, for that they refused upon any composition to yield over the said Fort, which they could well defend having no want of any thing neither victuals, nor munu●iō were commanded by the said L. deputy to be brought to a smith's forge, and all their bones and jointes to be beaten and crushed with a hammer, and this for the space of a day, and night, the priests fingers being cut off with a knife: but in that extreme pain they suffered, yet their lives were promised unto them, if they would turn protestants. All the Spaniards to the number of 900. except the said Corronell and 10. more, were stripped of their weapons, and were all slain, and cas● over the cliffs into the sea, for that Fort stood upon a mighty rock over the sea, notwithstanding the L. deputies word and faith unto all them for their life, liberty, goods, and for safe conduct into Spain. Of this event the good priest told the said Corronell, and the rest of the Spaniards: this happened upon saint Martin's eve 1580.  
3. Morris Kent native of Kilmalock, and bachelor of divinity, was apprehended and accused for having been Chaplain to the Earl of Desmond. And for as much as a good and worshippfull Alderman, named Victor White, had of a pious zeal, and for the comfort of his own soul, kept the said. Morris in his house, was for that cause apprehended & put in prison for his guest: but the good priest to save his host harmless, appeared before the said L. precedent of his own accord, who was hanged drawn and quartered. He was a holy and a virtuous man, of few words & very zealous: he suffered the 30. of Apprill 1585.  
4. Edmond Odonel native of Limerick of the society of jesus, was apprehended for being suspected to carry letters from Rome to Sr. james fitz Morris, and therefore was hanged drawn and quartered at Corck by Sr. john Perrot L. precedent of Munster, about the year of our Lord 1575. He was sent over as a fellow with father Goad an English jesuit, who in company with F. David wolf priest of that society, were sent in a mission into that country by the procurement of primate Creogh to teach grammar about the beginning of Queen Elizabeth's time.  
5. Daniel Okeilan was apprehended at Yonghull by Sr. William Morgan and captain Peers which then kept garrison in that town. He was hanged with his legs upwardly, and his head downwards: and then all the soldiers were commanded to level at him with their bullets; commandment was also given that none should level at his heart, thereby to increase his pain by his linger death: he was a priest of the order of S. Francis: this happened the 28. of march 1580.  
6. Daniel Hinnichan, Phillipp O See, Morris O scanlan of the order of S Francis, being old, impotent, and blind as other friars were, were all three slain at the high altar of their monastery called Lislaghtine 1580.  
7. Teigh Odulan of the order of saint Francis, was apprehended at the monastery of Askettin and brought to Limericke, and there was hanged drawn and quartered. After his head was cut of, he was heard to speak these words. Vias tuas demonstra mih● 1579.  
8. Richard French native of the country of Wexford a virtuous priest, after long imprisonment in the castle of Dublin and, in the castle of Wexford, ended his life 1581. Thomas Curtsy vicar of Kensale, a most virtuous priest, was hanged by Marshal law, by Sr. john Perrot L. precedent of Munster, for entreating james fitz Morris to restore the pray which he took from his parishioners of Beasale. 1577.  
9 Glasuy O Boyll Abbot of Boyll of the diocese of Elfyne in Connaght, and Oven O Mulkeran Abbot of the monastery of the holly Trinity of that diocese, were hanged and quartered by the L. Grace Anno 1580. john Stephen priest, for that he said Mass to Feigh Ma-Hugh was hanged and quartered by the L. Burrowes 1597. Thady O Boyll guarden of the monastery of Downigall, was slain by the English in his own monastery. 6. Freers were slain in the monastery of Moynighan in Shaane O Neals wars. john O Onan, was hanged by Marshal law at Dublin 1618. Patrick O Dyry was hanged and quartered at Derry 1618. Brien O Carulan was hanged by Marshal law 1606.  
10. john O Calyhor, Brien O Trower monks of the order of S. Bernard, were slain in their own monastery de Sancta Maria in Ulster. Felymy O Harra, a lay brother of the order of S. Fr. in his monastery: so was Aeneas' Penny parish priest of Killagh, slain at the altar in the parish church thereof. Donoshew Ma Recdy priest was hanged at Colrahan. Cahall Ma-Goran, Rony O Donillan, Peter O Quillan, patrick O Kenna a Franciscan Freer, Georg Power vicar general of the diocese of Ossory, Andrew Strich of Limericke, Brien O Murihirtagh vicar general of the diocese of Clonefart, Donoghow Omulony priest of Thomond, john Kelly of Louth, Sir Patrick of the Anally, john Pillin P. of the order of saint Francis, Rory Ma-Henlea, Tirrelagh Ma-Inisky a lay man of the order of S. Francis, all these were catholic & died in the Castle of Dublin through hard usadg and restrainct. Walter Fernan priest died in th●t castle through too much torture of the rack. john Walsh a virtuous priest died through famine and cold in the Castle of Weastchester. Two Welsh gentlemen, the one called Richard Waghan, that other Richard Downs, died through hard usadg in in the Castle of Dublin.  
11. Morris Vstace of Castle Martin in the diocese of Kildare esquire, master of Art and a Novice of the society of jesus, being sent for by his father into Brugis in Flanders, came into Ireland (not without his superiors direction) to satisfy his Father's will, who was apprehended hanged & quartered: who being so well descended, and religious withal, was much feared he would work much amongst the people. In the mean time the L. viscont of Balinglas and L. Barron of Bilquillin was in open hostility, which aggravated the jealousy and suspicion that he was accessary thereunto.  
12. For the like suspicion these that follow were hanged drawn and quartered. Ma. Nicholas Nugent esquire chief justice of the Common pleas Ma. David Sutten esquire together with his bother Mr. john Sutton Gentleman. Mr. Thomas Vstace Gentleman, together with his son and heir, who said the litanies together with his father going up the ladder. Master William Ougan of Ruth-Coffy esquire. Master Robert Scurlock gentleman, master Clench of the Scrine gentleman, master Netherfild gentleman, master Robert fitz Gerrad Bacheller of divinity, all these suffered for suspicion of Baltinglas his wars 1581.  
12. Matthew Lamport priest, a very godly and a devout man, for that upon a certain night he entertained father Richford priest of the society of jesus, was hanged drawn and quartered. Robert Miller, Edward Cheevers, john O Lahy, for bringing over the said Richfoord with the L. of Baltinglas was hanged drawn and quartered Anno 1581. Peter Miller after having stustied in Spain, for that he could not have his health, came into his country which is the county of Wexfoord, & being examined touching points of religion, and not finding him conformable to the protestancy, many suspicions being laid to his charge, was hanged drawn and quartered Anno 1588. Christopher Roche native of Wexfoord, for that he could not enjoy his health in Flanders where he was a student, passing by Bristoe to come for Ireland, was there apprehended, and was put to the oath of the supremacy; which when he refused, he was carried up to London where he was sore whipped about the streets, and was put into a most filthy prison in gyves & fetters, and died there through extremity Anno 1590.  
14. james Dudall of Drodart merchant, coming out of France was by contrary winds driven to the South coast of England, unto whom the oath of the Queen's supremacy was tendered: and for that he refused the same, he was sent to Exeter gale, and there was hnaged drawn and quartered anno 1600. Patrick Hea of Wexfoord and honest man and zealous Catholic, being accusedsed unto the Lord Grace then deputy of the kingdom, that he did not only relieve Bishops and priests in his house, but also transported them over into Spain and France, was committed to the castle of Dublin, where through hard restraint he fell sore sick; and by entreaty of his friends was remitted to his house, where the died of the sickness he took in the prison.  
15. 20. Laymen, old, blind and impotent, retired themselves unto their parish church of Mohono (dedicated to S. Nicholas in the diocese of Limericke) for a sanctuary wherein they lived many days until such time as the English Army passing by that way and finding them there, they set fire in the church and burned them all anno Domini 1581. these poor old people, amoungest whom there wear some old women, who could not long have lived, although they had been let alone, for they were some of the age of 100 & of 80. years, very sick and even already languished for want of food, which they could not get by reason the country was altogether spoiled and left waist by the soldiers, and the people of the country, fled into the montaines: yet needs these people must add sorrow upon sorrow, and cruelty upon cruelty, to show their rancore and the fruit of their gospel. All these fornamed persons, except the good and most virtuous Bishop of Duanna with his chappleine, Brien of Carrulan, and john O Onan, and Donoghowe Ma-Reddy, and john Luneus priest who suffered under king james, all the rest suffered under Queen Elizabeth.    


Every sect of heresies Challenging unto themselves the true and Catholic Church, there is here set down, the true notes and marcks, by which the same may be discerned. CHAPTER I.  
1. We must know, that the catholic church is as it were the son of the world, which doth cast forth her lights, and shining beams by certain notes, by which she may be discerned and known from the false religion of Pagans, jews, and heretics. The first note is, 
Aug. lib. contra epistolam fundamenti cap. 4.  the name Catholic, which as saint Augustine saith, if a pagan would ask of an heretic▪ where the catholic church is, he will not dare to show unto him his own family. S. Cirill also saith. 
Cyrill. Cathechesi 18.  Si iveris in aliquam urbem etc. If you go into any city, you will not ask where is the church or house of God, for then every heretic will say, he hath the house and church of God, but you will ask where is the catholic church, for that is the proper name of this holly church, the mother of all faithful christians, which if you ask after, not heretic will show unto you his own church.  
2. The 2. note is Antiquity, for that the true religion is more ancient than the false, and the catholic Roman church, was before any heretical sect: for that all heretics departed from the same, as S. john saith. Ex nobis prodierunt etc. they went forth from us, as is set down in the chapter of the first book.  

Daniel. 9.3. Note. Act. 2. Timoth. 3. Cypr. l. 4. Epist. 2.  3. The 3. note ie perpetuity or duration, which never was nor ever shallbe interrupted. Regnum quod in aeternum non dissipabitur: a kingdom which shall never be overthrown, nor ever be dissolved, because it is of God. Of heretics, it is said, they shall not prevail further, and although as S. Cyprian saith, heretics and schismatic in the beginning like a raging and furious tempest, do swallow and consume all things, yet they can not have great increase, for by their own emulation they will fail. And S. Augustine (upon the psalm, 
Psal. 57  Ad nihilum devenient, they shallbe brought to nothing, like a swift stream) saith. Non vos terreant fratres etc. Let not certain violent streams terrify you, which for a time with violent eruptions do thunder, for presently they shall vanish, and shall not endure long; many heresies are dead although they ran over the banks, yet now scarce is there any memory of them.  
4. Theodoretus doth write, that there were 76. sort of heresies sprounge up unto his time, 
Theodoretus lib. de haereticis sabulis.  and in his 3. book of that work he saith, that all were extinguished sa●ing a few S. Augustine doth reckon 88 heresies of which he writing upon the 57 psalm saith, that most of them were perished. Unto Luther's time there were 100 sects of heresies, and all of them are now extinguished, except a few Nestorians in the east, and some other few Hussits in Bohemia. Was there ever any heresy in the world so great, aswell for the multitude of Bishopps and doctors, Kings, Princes and Emperors as that of the Arrians, as also for the continuance of time remaining for the space of 200. years and upward, and now what is become of it? About 200. years agone the heresy of Albigens had more people to defend it in France, than the Caluinistes have at this day, as may be gathered by Paulus Emilius, 
Emilius li. 5. de rebus Gallor.  and now there is no memory thereof. The heresy of Luther, began in the year of our Lord 1525. Then Zuinglius got up, and within two years after the Anabaptists disturbed Lutheranism, and alured the most part of that sect, to embrace theirs. After the Zwinglians, came calvin, which besides few towns in Suiserlande, caused all the Zwinglians to follow and embrace his own doctrine. Caluinistes themselves being dissolved into Libertines in France, into Puritantes in England, into Trinitaries in Pollande, into Samosettes in Transiluania. But the Catholic Church continued always notwithstanding all the world, (firste the jews, afterwards the Pagans, and last of all heretics) resisted and persecuted her, by whose persecution she did ever flourish and increase.  

4. Note.  5. The 4. note is, the largnes and amplitude of the catholic church by the conversion of the gentiles, for the catholic church ought not only to comprehend all times, but also all places, nations, and all kind of people, and so saint Vincentius Lyrinensis in his commentary saith, that they be catholics which hold that doctrine which hath been always, in all places, and which was embraced of all: and so the prophett said in the person of Christ. Dabo tibigentes etc. 
In Psal. 2 Psal. 7●. Aug. lib. de unitate Ecel. c. 6. Bedac. 6. Canticorum.  I will give nations unto thee for thine inheritance, and the limits of the earth for they possession: he shall rule from sea to sea. For the understanding of which mark, we must consider out of saint Angustine, and saint Beade, that the church was to be catholic, and not to exclude any time or any kind of people, by which it is distinguished from the synagogue, which was a particular church and not Catholic, & was limited unto a certain time, that is to say, to the coming of the Messiah: as also unto a certain place which was the temple of Jerusalem, out of which there could not be offered any sacrifice, and unto a certain family which were the children of jacob. Also we must consider out of the same saint Augustine, 
Aug. Epi. 80. ad Hessichium.  that for the church to be catholic, it is not expedient, that it should be in all men of the world, but it is sufficient it should be made known in all Provinces, and that it should fructify in them, so that there be in all kingdoms some Catholics, which shall be brought to pass before the second coming of Christ: neither is it requisitt, 
Matt. 24.  that this be done at one time, for it is sufficient it be done successively.  
6. It is likewise known, that the Catholic Roman church hath gained the whole world, for it did fructify in every place thereof in the time of the Apostles, 
Coloss. 1. Iren. li. 1. c. 3. Tertull. lib. cont. judeos c. 3. Cypr. li. de unitate eccl. Atha. lib. ac humanitate Christi. Chriso. & Hier. in c. Matt. 24. Aug. epi. 80. ad Hesichium.  as saint Paul saith. In the time of S. Ireneus it was also spread throughout every known province. The same do Tertulian, saint Cyprian, and Athanasius witness, that this church was made known in their own time in every place. Also saint Chrisostome, saint Aug. saint Hierom, Theodoretus, Leo the great do declare the same. In the time of saint Gregory the great, the catholic Roman church was embraced in all the world. Grego. epistola ad episcopos Orientis, Affricae, Hispaniae, Galliae, Angliae & Ciciliae. The same Beda doth declare in cap. 6. Cantic. and saint Bernard disputing before Roger king of Cicilia, 
Theod. li. de legib. Leo magnus ser 1. de Sanctis Petro & Paulo. Prosper. lib. de ingratis.  said that the east and the west obeyed the Bishop of Rome at this very day. And saint Prosper saith. Sedes Romana Petri etc. Rome the seat of Peter, in respect of pastoral honour, is become the head of the world, whatsoever it possesseth not by the sword, it holdeth by religion. The sects of Mahomett, with the heresies of Nestorians and Ethiches, which as yet be in the east, never came unto the west; The sect of Luther or Caluine, never infected Asia, Africa, Egypt or Greece: no country was ever converted by them, for they labour not to convert Ethnics, but to corrupt and subvert catholics, and as Tertulian said of the heretics in his time; Cum hoc sit negotium illis, non Ethnicos convertendi, sed nostros evertendi. Their drift is not to convert Ethnics, 
Tertul. li. de praescriptionib.  but to pervert ours, for heresy is nothing else then a  corruption of the Catholic doctrine, and a revolt or defection from the former religion of Christians.  
7. The 5. note is the succession of Bishops, in the Roman church derived from the Apostles, unto our times, and so all ancient doctors have reckoned up this succession, as an irrefragable argument to show the true church. 
Irene. li. 3. cap. 3.  Ireneus did reckon the Roman Bishops from saint Peter unto Eleutherius, who was Pope in his time. He said by this succession all heretics were confounded. 
Irene li. 3. cap. 3. Tertul. de prescript. Aug. epi. 67. Optat. l. 2. cont. Parmen. cap. 4  S. Ambrose did reckon his Apostolic succession from saint Peter to saint Damalus, saint Cyprian from saint Peter to Cornelius, saint Bernard from saint Peter to Eugenius; saint August. from saint Peter unto Anastatius who was Pope in his time, & lib. contra epistolam fundamenti cap. ●. Tenet me in Ecclesia etc. The succession of priests from saint Peter the Apostle unto whom Christ commended the feeding of his sheep unto this present Bishop, holds me in the church, the same also doth saint Hierom prove. For we must note, that such are true Bishopps, in the church, who descend from the Apostles, aswell by succession as by ordination: but the sects of Lutherans and Caluinistes have neither succession from any lawful Bishopps or lawful ordination, therefore they have not succeeded in any Apostolic order or succession. And for this cause as saint Cyprian said, Novatianus is not in the church, 
Cyp. lib. ● epist. 6. ad magnum.  nor ought to be called a Bishop, who despising apostolic tradition, succeeded no Bishop, and himself took that order upon himself.  
8. The 6. 
6. Note  note is the universal consent of the Catholic church in every point of doctrine of faith, as it is said in the Acts. Mu●titudo credentium erat cor unum, & anima ●na and contrariwise the errors, alterations and dissensions of these sects in every article of their faith, as you may see in the first Chapters and 9 
Lib. 9 c. 1. Lib. 2 c. 1.  booke● also in the 2. book cap. 1.  

7. Note.  9 The 7. note is the, sanctify of this Catholic doctrine, for the Catholic church is holy in her doctrine and profession, as the council of Constantinople saith: which profession contains no falsehood touching faith, nor any injustice touching good manners: but these sectaries hold so many absurdities against faith & good manners, 
The 9 book ca● Aug. lib. 2. de civitate Dei.  as in the 1. li. Chapter 9 you may read; But the Catholic church contains no error, absurdity, or turpitude, nor doth it teach any thing against reason although it teacheth many things above reason: and therefore saint Augustine saith: Nihil in Christianis ecclesijs turpe & flagitiosum: there is nothing in Christian churches, that is either filthy or obhominable, either when gods precepts be insinuated, or miracles declared, or gifts praised, or benefits asked.  

8. Note.  10. The 8. note is, the efficacy of the catholic doctrine in converting the whole world unto the standert of Christ, and that by poor weak and sillle persons without armour or munition, without fear of torment or punishment, only by prayers, fasting charitable works, miracles and all good examples of hollines of life. By these means all nations were converted to the catholic church; from impiety and all wickedness, unto piety and religion, from beastly pleasures, unto angelical continency, from the flesh to the spirit, from being lo●ers of the world, to despise, contemn and forsake the same, and to follow Christ their spouse. But these sectaries subverted, many nations, not by sound doctrine or good examples of life, but by terror and fear, they caused many to forsake Christ and follow the world, I am sure these holy Saints that converted the world, never drew forth any sword, when they preached. I am sure when Saint Vincent converted so many, when saint Aug. converted England to the faith, being sent by saint Greg. or when saint kilian an Irish saint, converted the Francs being sent from Conon Pope, or when saint Patrick converted Ireland being sent by saint Celestine Pope, they never killed or murdered, burned or spoiled, nor made the subjects to revolt against their princes, or the princes to make tyrannical laws against, their subjects. But calvin and Luther did sow their pestilent heresy by burning and spoiling kingdoms, robbing and ransakinge citt●es, killing and murtheringe many millions of people, casting down and razing to the earth, many churches and monasteries, ravishing and deflouringe many Nuns and Virgins and by bringing every kingdom where the same was nourished, to a pitiful confusion.  

9 Note.  11. The 9 note is, the hollines and sanctity of life of such as founded our religion, for the holy patriarchs, Apostles, Doctors, Pastors and such as converted any country to the faith of Christ, were mirrors and spectacles of all sanctity and religion as saint August▪ wittnesseth of the Mouncks of his tyme. Isti sunt Episcopi & pastors docti, graves, sancti, 
Aug. lib. demorib. Eccl. c. 31. lib. 2. in julian.  etc. these were learned Bishopps and grave, wise and holly pastors, most earnest defenders of the truth, by whose planting, setting, watering, and building, the holy catholic church did increase, but the sectaries of these times, as in their doctrine they were most irreligious, so in their lives and manners most wicked and abominable, 
In responsione ad libr. quem inscrips●rat Lutherus contra Zuing disputatione habita lipsie contra Eck. Luther. in postilla super evam. super evam Dominic. Aduentus.  as the protestant authors themselves do aver. The ministers of Tigur do write, that Luther sought nothing but his own private gain, that he was insolent and stubborn, and Luther himself confessed that his pretence was not for the love of God. In an other place he said, that such as followed this new gospel, were far worse than when they were Papists, more covetous, and more given to revenge. Smidelinus in Comment 4. super caput 21. lucae, said, Lutherans do pervert all things, that they turned fasting into feasting & surfe●inge, prayers into swearing and blasphemies, adding that Christ is not so much blasphemed of the very Turcks. Erasmus also saith, tha● this gospel never reform any vice in these new gospelers, none that was an epicure, became sober by it, nor● none that was cruel, became meek or gentle by it.  
12. The like censure the ministers of Madel●urge do give of them saying. 
Madebur. Centuria 11. cap. 11 & Cen. 10.  When these people were Papists, they were religiously addicted, they were given to much prayers, devotion, and sanctifienge the sabo●th day, they shown great reverence towards churchmen, parents were careful in the education of their childrenn, they were liberal and merciful towards the poor, and there was great obedience in the subjects. The same calvin wittnesseth, 
Calu. inst. lib. 4. cap. 10. scan● pag. 118.  and in bis book of scandals he saith, when so many thousand do pretend the gospel, few of them ever were reformed of their wicked lives, and having let the raynes lose to all wickedness, 
Musc. in cap. de decalogo & de ministris verbis. Luth. t●. 5. Erasm. ad fratres inferiores Germanicae.  they are not worthy they should become Papists, Musculus doth confirm the same. Luther the first founder of this unfortunate gospel said, that such as followed the same, were odibile genus hominum. A hateful kind of people, and, although they speak of the gospel, in their woorcks they are very devils. Erasmus said that such as he known to be virtuous innocent, without deceit or craft, when they were papists, becoming gospelers, were most wicked, crafty & deceitful, and of viperous behaviour. If all these gospelers delivered this censure of protestant religion (God almighty so disposing the enemies of truth to declare the truth) how much ought Catholics to confirm the same? for as all the heretics that ever were at any time, are by them in heresy: so all the wickedness and vices of all the wicked & damnable people that ever were dispersed throughout all the world at any, time, are also by them and in them linked and united together. And calvin himself declared the same, when he said, that these gospelers which had made shippwracke of their conscience, 
Calu. de scanda. pag. 128  have also made shippwrack of their faith.  

10. Note.  13. The 10. note or mark is, the glory of miracles, miracles are very necessary, for the confirmation of any new faith, 
Exodus 4.  or for to make any extraordinary mission allowable, for it is written in Exodus when Moses was sent from God unto the people, he said they will not believe me, nor hear my advice, and God did not answer him that whether they will or nill they should believe him, but to the intent they should believe him, he gave him power to work miracles, 
Matt. 10.  ut credant quod apparuerit tibi Deus: that they may believe that God appeared unto thee. In the new testament also it was said unto the Apostles, heal the sick, reui●e the dead, cleanse the lepers, cast forth devils; and in saint john, Christ said, 
john. 15.  if he had not wrought greater works, than any other, the jews had not sinned in not believing in him. This is also declared in the last of saint Mark, where our Lord is said to confirm the preaching of the Apostles by signs and tokens, that did follow. S. Augustine, yea Melancton himself said, 
Hebr. 2. Aug. lib. 22. de civitate Dei cap. 8. Melancth. cap. 3. Matth.  that miracles were necessary for the confirmation of the faith of any new doctors, or new doctrine, for true miracles cannot be wrought but by the power of God, for miracles do exceed the power and force of all creatures.  
14. For this cause Luther sought to delude the people by false miracles, for going about to dispossess a maid that was possessed of a devil, he could not do it, but was in danger to be slain himself of the devil, as Staphilus saith, 
Staphilus absoluta responsione. Cochleus in acts Lutheri.  who was present at that that time. Also the said Luther, as john Cochleus writeth, went about to restore to life one that was drowned, but could not do it; and being frustrated of his purpose, none could abide to be present through the filthy stench that was in the place. 
An. 1523. copus l 6. dialogor.  Also Allanus Cope setteth down the history of one Mathewe in the borders of Hungary, who being persuaded by a certain minister to feign himself dead, and that as it were he should be raised up by him, in conclusion was found dead in deed. The like fiction calvin used, who persuading one to feign himself dead, to the intent he might make the people believe, that he could work a miracle upon him, but when he thought to bring his fiction to pass, the party was found dead indeed.  
5. But here protestants say, that S. john baptist wrought no miracles. 
Hieron. Bolse. in vita Caluini● 13.  Whereto I answer, that God wrought wonderful things above the capacity of our natural understanding, by which his mission should not be suspected, the austerity and sanctity of his behaviour and conversation was a sufficient token that he was sent from God, but the Catholic church did flourish with miracles in all ages; First in the time of the Apostles; Secondarillie in the time of M. Aurelius by the Christian soldiers that were in his army, vide Tertull. thirdly we have the miracles, 
Tertul. in lib. ad Scapulum & in apolo. cap. 5 Euseb. l 5. hist. Oros l. 7. hist.  of Gregory, Thaumaturgus an S. Basil sets down lib. de Spiritu Sancto cap. 29. and saint Gregory Nissenus in his life. fourthly we have the miracles of saint Anthony, saint Hilary, saint Martin, saint Nicholas, and others written by saint Athanasius, saint Hierom and Sulpitius: so that in all ages of the church we have miracles, 
Bernardus in vita cius.  saint Bernard wrote many miracles of saint Malachias, and this age we have miracles of Francis Zavier priest of the Society of jesus, the Apostle of the east Indies and of many others.  
16. The 11. mark is, 
11. Note.  the perfection of life that Catholic religion doth teach, & the dissolution and wanton behaviour that protestant religion tends unto. The true Christian religion ought to withdraw and remove our love and affection from these vil●e, base, and transitory things, and to elevate and lift up our heart's minds and thoughts to the consideration and contemplation of celestial and heavenly things, to abstain from the filthy exercise of wanton delights and raging concupiscence, to set at naught all such baits, as provokes the flesh to rebel against the spirit, to despise and contemn all worldly honours, promotions and riches of this frail life. Also it ●oth teach & persuade, fastings, prayers, almesdeeds, wearing of hear cloth, austerity of life, and other afflictions of the corruptible and rebellious flesh, by which the damnable allurements thereof should be restrained, and extinguished. Also it doth teach voluntary poverty, perpetual chastisie, and perfect obedience. But the doctrine of the protestant says, that these exercises are but mere follies, and that they be but humane traditions, by which God is not pleased: that all abstinence from flesh is but superstition, that vows and votaries are but feigned hollines, that it is impossible to live chaste or continente, that every one ought to have a wife, and that it is as necessary for a man to have a woman, 
Lutherus de vita coniugali.  as meat or drink.  
17. The true catholic religion teacheth, that good woorcks are necessary for our salvation, the protestant says that man deserves nothing by any good work he doth before God, and the more bad woorcks you do, the more you are in gods favour; so as it makes the professors of this doctrine to run headlounge to all kind of mischief, taking away all the means, by which he should be reclaimed, as the sacrament of penance, contrition, and satisfaction, which they say were not instituted of Christ but feigned of the people, with such like; so also they take away free will from man, affirming god to be the only cause of the sins that we commit. That none can keep gods comaundements, and that we are not bound to keep them. 
Caluin. 2. instit. c. 7.  Also the protestant religion takes from us all fear of God or of hell, and so giveth a scope to all mischief; That the comaundements pertains not to the christians. That there is no sin but incredulity: and that all are deceived if they think to be saved by good woorcks, with many such vild and absurd doctrines, which make a man careless of his salvation, reckless of his behaviour, and nothing willing to do any good, when neither he that doth them is not recompensed or rewarded, or God offended or displeased by the said doings. For as by the catholic religion Christ reform the wicked inclination of man, gave hoalsome precepts and counsels to amend his desolute misdeamenor, instituted also Sacraments to cure all diseases of our souls, and to purge our conscience from all filth of sin, now by these carnal and wicked doctrine all ragged conversation and discomposed misbehaviour is revived, and as Ovid sayeth.  
I● quorum subiere locum fraudesque dolique; 
Metamorphose.   
Insidiaeque & vis & a●●● sceleratus habendi.  
In place of simple dealings and honesty,  
Were brought into the world by heresy  
●eceite, covetousness, and lechery.  
18. The 12. note is, the perfect rule that the Catholic church, 
Io. 20. Luc. 10. Matt. 23. Matt. 19 jacob. 4.  and Catholics have to direct them in their faith, for the church of Christ hath the holy ghoaste to instruct her in all truth, and to guide her from all errors john 14.16. and we Catholics believing the church as we are taught in the Creed, when we say, I believe in the holy Catholic church, obeying her in all things as we be commanded by our Saviour, we cannot be deceived by her, nor is it possible we can offend God in submitting ourselves to her doctrine, 
Matt. 18.3 Reg. 4. Actor. 15  being commanded by God to hearcken to her, and as Rebeca, under, took for jacob to rid him of his father's malediction, if he should follow her advice: so the Catholic church which Rebecca figured, shall deliver us from the enormity of gods malediction, if we shall obey her. But the protestants have no rule of their faith, for they do not believe the church neither the traditions and general counsels thereof, neither the ancient holy doctors of the same. The only rule they (as themselves say) is the scripture. But this is no certain rule, for that we are bound to believe many things which be not in the scripture, 
Matt. 13. Hebr. 13.  yea that which the scripture doth teach the contrary, as the observation of the sabbath day, and things strangled; Again in many places the holy scripture doth want explication of many things, 
2. Petr. 3.  for saint Peter saith that the epistles of saint Paul are very hard to be understood, which the unlearned and unstable deprave, as also the rest of the scriptures to their own perdition. Alsoe all heretics do allege the scriptures for themselves as saint Augustine says, 
Aug. li. 1. de Trin. Hier. adversus Lucifer.  for as saint Hierom saith, the scripture doth not consist in reading, but in the sense and understanding thereof, and as for the understanding and sense of the same, there may be a thousand controversies: as for the true sense of these words, Hoc est corpus meum, this is my body, I am sure Luther and Caluine are against one another touching the sense a and meaning of those words. Therefore S. Augustine saith he would not believe the gospel, had he not been moved thereunto by the authority of the church.  
19 So as these protestants forsaking the church, they have no rule of their faith, as may appear by the deadly contention and debate which is daily betwixt them, as betwixt Lutherans, Caluinists, and Anabaptistes, for they charge on an other with heresies, so as each of these sects is divided into many sects, for there are 13. sects of Lutherans differing in opinions one from the other. Also amoungest the Caluinists, there are many, as the world can tell, for some of them would have the king to be supreme head of the church: others do repine against it, as the puritans do. The Anabaptistes are divided unto 14. sects, and each of them have several and contrary opinions touching the principal points of their faith; how can two lawyers pleading one against the other, and each of them alleging law for himself, determine the right of the cause and the sincere meaning of the law, without there were some judge unto whom they should, refer the controversy to be decided and debated? And because these sectaries will have no other judge but the scripture, each one alleging, and interpreting the sense thereof according to his private opinion, and corrupt affection, their controversy can never be decided, nor their faith can never be settled or made certain.  
20. The 13. note is, the lawful authority and mission of catholic pastors and preachers, whereof the Protestants are wholly destitute, no heretic being ever able to show his next predecessor. For as the holy doctors affirm. There is no access to God, but by jesus Christ. No access to jesus Christ, but by the church. No access to the church, but by the Sacraments. No access to the Sacraments, but by a Priest. None can be a Priest, unless he be ordained by a Bishop. Never was there lawful Bishop ordained out of the catholic roman church. Wherefore (as saint jerom said unto his adversary) you are out of the communion of the church of jesus Christ, because you have not a priest of the order of the Mediator. This mark of the vocation and perpetual succession of pastors in the church of Christ, hath ever been most terrible unto all heretics: for even as Baptism, is the only door to enter into all other Sacraments, a Sacrament not reiterable, and whose character is indellible: even so this Sacrament of holy Orders, and of entering into steward-ship, over the flock of jesus Christ, was ordained by our Saviour, as necessary, for distinguishing and discerning, such as be usurpers, and robbers, from true and lawful pastors, than the other of Baptism, to know and discern sheep from Wolves, and Christ's flock, from the troops of infidels.  
21. This argument doth so gall and pinch the Protestants, that they are forced to fetch all the authority they have for their vocation, only from the temporal prince, alleging the words of saint Paul, that all authority is from God: then saint Matth. that we must give unto Cesar that which is Caesar's: then saint Peter, that we should be subject to every humane creature for gods sake: all which places aswell the puritantes as the Catholics, do interpret and understand of temporal authority only for governing the common wealth, and not of spiritual direction and instruction of our souls in articles of our faith and salvation, for that all Princes and kings were then, and 300. years after Christ's passion, infidels and especially the Roman Emperor of whom this was principally intended. Otherwise saint Peter and the Apostles who were put to death by them for their religion, were damned in not obeying and conforming themselves unto those Princes in matters of faith and in the doctrine of salvation. The puritanes, which are called the reformed and severe Caluinistes do ground themselves upon the election of the people, and that the common and vulgar sort should make, appoint, and elect clergy or pastors to feed and govern them; and allege the first and 6. chapter of the Acts of the Apostles, 
Act. 1. & 6.  where it is said that it pleased the people to make choice of saint Mathias instead of judas, and saint Stephen Philipp Procherus & 4. others to supply the offices of Deacons, and afterwards in the primitive church we find that the people did choose, or nominate their Bishops. But to this puritanical foundations, both the Catholics and protestants do answer, that those elections, or nominations were permitted to the people, by the Apostles for their comfort, and that the parties so chosen, received authority and spiritual jurisdiction from the Apostles, and not from the people: as we see this day that in many places, the people are permitted to make choice of their encombents, but are invested and consecrated of the Bishops of every diocese where the parishioners are permitted to have this privilege.   

That there are many excellencies and effects which should allure every one, to follow and embrace the Catholic religion; And contrariwise, many enconueniences and blasphemies which the new religion holdeth and teacheth. The first excellency. CHAPTER II.  
1. THe first and chiefest excellency, is, to believe that God is the first truth and first cause, from whom proceedeth all truth, and by whom all causes have their operation and their influence. The first goodness and sanctity of whom all goodness and sanctity doth depend; And as it is the propriety of the sun to give light, of the fire to give heat, of the water to make cold: so it is the nature, essence and propriety of God with far greater excellency, to do good and to communicate and impart the same unto his creatures. And so saint Augustin saith. O God thou art perfect without deformity, great without quantity, good without quality, eternal without time, strong without infirmity, true without fastshood, thou art present every where with out ocupieng any place, and thou art inward and intimat to every thing, being tied or fastened to nothing.  
2. Butt the new religion maketh God, crwell without mercy, in that he doth encumber his people with laws and precepts, which they cannott keep: wicked without goodness, in that they make him the cause of all the evil and wickedness which the wicked do commit, and for the which they are so severely punished.   

The 2. excellency, is the pure and holly doctrine which it professeth. CHAPTER III.  
1. Such is the perfection of catholic doctrine, that it neither admitteth nor alloweth any thing against the light of reason, gods glory, or the good of our neghbors: it teatcheth the law, it comandeth under pain of damnation the performance thereof, and the moral precepts of the ten commandeth, which are certain conclusions derived from the same. But Luther saith, they pertain not to them, and all the school of protestants do teach, that we cannott keep or observe them: that God respecteth them not, and that the good works of a christian do prejudice and derrogat from the merits of Christ's passion. And so they take away all the meritorious works of the just, and all the force and industry of man's proper merits, and consequently all graces and inherent justice of a sanctified soul by the extrinsical and imputative justice of Christ, and saith, that so they have faith, God regardeth not their works: which is a wide gap and dangerous gulf to all wickedness, dishonesty, looseness of life, and dissolute behaviour, & a quite defacing, dissanulling and abrogating, not only of the law of nature, butt of all other laws whatsoever, and therefore most pernicious and dangerous doctrine.  
2. Besides these holy precepts, it persuadeth, though not commandeth, the Evangelicall counsels of our Saviour, the chiefest whereof is perpetual chastity which is a celestial virtue, by which a man foregoeth many encumbrances of worldly cares, troubles and perturbations of mind, 
1. Cor.  and affliction of his spirit, as saint Paul saith. The 2. counsel which our Saviour gave, was to a certain young man, saying unto him if thou willbe perfect, go and sell all that thou hast, give the same to the poor and thou shalt have treasure in heaven & follow me. By this counsel a christian doth eschew many tentations and snarres of the devil, into which such as be rich do fall headlong: and are delivered from troubles, vexations, and anxietis of mind, and of many contentious and litigious strifes and debates with his negboures, which for the most part is incident to worldly people which blessed counsel was observed of the christians at Jerusalem, 
Acto. 2.  at Alexandria in Egypt, and at the lake Marian as Philo the jew reporteth. 
Matt. 5.  The 3. counsel is, to render good for evil, and to pray for our persecutors. The 4. counsel is, to give alms, and to pity the poor, to be merciful, to relieve the distressed: no virtue is so often inculcated as this, no vice so often discommended, or with greater punishments threatened, than inhumanity and crweltie. The 5. counsel is, to exercise ourselves in continual prayers, 
Matt. 25. 1. Tim 2 Luc. 18. Luc 11.  and so the Apostle wisheth us alwaise to pray: and our Saviour also counselleth the same by 3. examples. The first, of a carnal father in respect of his son, which yieldeth to his son's demand; The 2. of a friend that was urged at the earnest inintreatie of another friend to rise out of his bed at night, to give unto him what so earnestly he sought for; The 3. of an inflexible judge that never yielded to any man's desire, yet at the earnest and importunate suit of a poor woman, he was perswadeed to take commiseration of her.  
3. The religion of protestants not only barketh all the observations of the precepts of the law, but also forbiddeth and rejecteth all evangelical counsels, saying that no man ought to accomplish them. As for virginity, they say it is impossible. As for the poor they may starve for them, for any relief or comfort they receive of them. For they pull from them all that they have. As for mercy, of all people none are so bloody or so crwell, yea the very first preachers of this new religion as you may read. As for prayers, they cannot abide any order of time or devotion for performing them: for they do not only bark, as another Vigilantius against evensongs, Mass and matins, and against any observation of times, as at midnight, morning and evening, but also against the English common prayer book as you see.   

The 3. Excellency, most divine Sacraments, which confer grace. CHAPTER IU.  
1. THe 3. Excellency be the sacraments. For although the written law lighteneth our understanding with many instructions and found doctrine, directing our understanding to follow and embrace virtue and to discern the good from the evil, yet it disposeth nor prepareth not our hearts with the love of the one, nor our affection with the hatred of the other: it giveth light to the understanding, but it healeth not the infirmity and disease of our appetites. The law teatcheth the way to heaven, but giveth no force to our weak souls to travail thither, which saint john averreth. The law was given by Moses, but grace and truth was given by Christ, which is conferred by the sacraments, and which are instruments to convey the same unto us.  
2. As there are many maladies, disseases and necessities: so there are also many sacraments which are as it were conduits that do derive many remedies and receipts to each of them. And as the Humane body is first borne and so increaseth, is fed and receiveth diverse alterations, 
Ephe. 5. Mar. 16. in Clemen. ex summa trinitate & fidei Cath. ca 1 Ezech. 36 Clemens epist. 4. Vrba. ep. ad omnes fideles. Melch ad epis. Hisp joh. 6. 1. Cor. 11. john 2.  so there are many such variety of alterations of the soul, which is borne and regenerated by water and the holy ghost, which is baptism and the grace and virtues which are given in baptism are again confirmed by the Sacrament of confirmation: which maketh the soul stout and constant in the profession of his faith, which faith and grace hath need to be nourished, and augmented, which is done by the holy Sacrament of the Eucharist which is the body of Christ, which is the food of our languished soul; which through many infirmities and diseases incident thereunto, hath great need of a spiritual physician to heal the same, by contrition confession and satisfaction. And for that after long and prolix sickness and disseases, there are many dregges of the old sickness still left, 
ja. 5. cont. Flore.  for the healing and curing whereof the Sacrament of extreme unction is ordained: as also that a christian in his chiefest agony of his spiritual extremit●e should be relieved and refreshed.  
3. The other 2. Sacraments are enjoined for the 2. states of people, 
Matt. 19 Ephes. 5.  the one for such as be married: the other for such as be ecclesiastical and serving in gods church. But the new religion hath no Sacrament, although for some show of little devotion they do not reject the Sacraments of Baptism and Eucharist, yet they handle them without any devotion or reverence at all, as for Baptism some or most of them do hold, that it is not necessary to our salvation, for they think that the child is saved by the faith of his parents. As for the Eucharist, with they call the Lords supper, they make no more account of it then of any common bread, whose effect is nothing else ten to remember Christ his death, which may be done aswell by the one as by the other.   

The 4. Excellency is to favour the good and to punish the wicked CHAPTER V.  
1. WHen the end of every law is, to take away vice and wickedness and the occasions thereof, and to make men sober, honest and virtuous, it is meet that the good should have many privileges, favours, and rewards, and the wicked should be punished, 
Deut. 28. Ezech. 5. & 6.  as we may read in Deutrono. where god almighty threatneth death and destruction against the transgressors of his laws and commandments. The like also we may read in Ezech. But the new religion, taketh away both merits and rewards from the just, and pain and punishments from the wicked: saying the more wicked you are, the nearer you are to God's favour and grace, as Luther affirmeth.   

The 5. Excellency is the conversion of all nations unto Christ, and driving Idolatry out of the world. CHAPTER VI.  
THe more that princes persecuted christian religion, the more the same increased, as Pliny the 2. being a Pagan withnesseth. For when he saw such a multitude of christians to be put to death he wrote to the emperor Traian advertising him that there were thousand of christians executed by exquisitt torments for no kind of offence but for being Christians, and the more they were tormented and afflicted, the more they increased and flourished, and the more the reverence of the Idols decreased. But the new religion never converted the gentles from Idolatry to Christian religion: whose only employment and drift is to corrupt and confound the faithful, and never to reform themselves, charging the church with Idolatry, as old heretics have done, Athanasius witnessing the same.   

The 6. Excellency of the Catholic Religion is, that the same is proved and averred by so many good witnesses, as sacred and learned doctors, blessed saints, martyrs, and general counsels. chapter VII.  
1. ARistotle saith, that a man is believed for three causes, and aught to be presupposed that he tells the truth, 1. If he be wise. 2. If he be virtuous 3. If he be our friend. For we think that a wise man should not be deceived, a good man should not lie, a friend should not deceive his friend. Such therefore as did bear witness of our catholic religion, were wisemen, eminent and exquisitt in all sciences and faculties, most holy and religious in their lives, as Dionysius Areopagita disciple to S. Paul, saint Ignatius, Policarpus, Origines, saint Basill the great, and his brother saint Gregory Nissenus, saint john Chrisostom, Theodoretus, saint Nazianzenus, saint Gregory, saint Aug. saint Hierom, saint Ambrosse, saint Hillarius, saint Cyprian, Lactantius Firmianus, S. Vincentius Lirinensis, Arnobius, saint Bernard, saint Bonaventure, Scotus, Alexander de Halles, with diverse others, for they had no cause but to tell the truth being honest & virtuous, & free from all inordinat affection, that should otherwise restrain them to declare the truth thereof: being people that were altogether addicted to the service of God, and most zealous of his glory and honour, which they preferred before all worldly designments and promotions.  
2. Unto these are annexed for confirmation of the truth, all general counsels of the world which were. 20. with the aprobation of Christ's vicar general in earth, together with all the blessed martyrs that ever were in all the persecutions and tempestuous storms, and agonies of the church, which she suffered under 14. King and Emperors according to S. Aug. account. lib. 18. de civitate Dei. The first was of Nero, who was so infestuous to the Christians that he caused Rome to be set on fire in diverse places, and laid the imputation of that infamy upon them, whereby the Romans should insult upon them, and should destroy and massacre them every one, the Tyrant himself commanding the same. The 2. was of Domitian, who caused S. john the Evangelist to be cast into a Tunn of hot burning oil, which caused also by his edict published, that all the books, of Christians should be burned. The 3. was of Traian in whose time. 3. holly Bishops suffered vid. Saint Clement the disciple of saint Peter, saint Ignatius disciple to saint john the Evangelist, and saint Polycarpe. The 4. was of Antoninus Verus. The 5. of Severus. The 6. of Maximinus. The 7. of Decius who did put saint Laurence to death. The 8. of Valerian. The 9 of Aurelian. The 10. was the crwelest of Dioclesian of Maximinus. These persecutions were before Constantius the great, who was a Christian.  
3. Unto these saint August. added the persecution of julian the Apostata, which was most pernicious, for he deprived the Christians of offices and places in the common wealth, as also of all their goods and studies of learning. Another was of Valens: all these were Roman Emperors. Another was of Sapor king of Persia who caused his people to adore the sun wherein 16000 thousand suffered: amoungest whom were many Bishops, priests and many holly virgins dedicated to Christ. Before all these saint August. sets down the first persecution of all, which was of judea under Herod, wherein the Apostle Saint james the greater suffered. We do not speak here of the persecutions of the Vandals in Africa, or of other heretics or infidels, but only of the Roman Emperors, whose persecution was not only in one kingdom or province, but in all places, especially at Rome, at Alexandria, where S. Cathrin suffered, at Antioch, Nicomedia, Caesarea of Capadocia, & Caesarea of Palestin, in Ponto, in Helesponto, in Africa, in Egypt, at Saragosa, at Paris where saint Denys of Areopagita with his followers were put to death: at Syracuse where. S. Lucia: at Catanea where saint Agatha in Bithynia, in Achaia, at Smirna, at Thebes, and in all other places subject to the Romans.  
4. Were all these persecuting princes lawful heads of Christ's church, or some of them? If some, all should be, for the one ought to have as much authority in that head-shipp as the other, if that style or dignity should rightly belong to the Imperial sceptre, or should be annexed to the Royal authority, as a power or jurisdiction comprised and comprehended within the majesty of a regal dignity, as some protestants do hold. If this be true, all these blessed martyrs, whereof some of them were the blessed Apostles, as saint Peter and saint Paul who suffered under Nero, were damned is arrogant and dissobedient subjects, for not conforming themselves to their prince's wills and humours in causes ecclesiastical, and consequently none that was put to death by them, was a holy martyr but an obstinate and wilful subject, which is most foolish and absurd. If you say that a king to be head of the church, aught to be a Christian, as some other English protestants do say. I ask of them, who was head of the church the space of the first 300 years after Christ, when all kings were infidels and persecutors thereof, as I have declared? For either the church all that while was without a head, or else some other that was not a king must be a judge and have this authority and supreme jurisdiction of the king therein, and such aught to have no les jurisdiction over the Christians in causes of their consciences and ecclesiastical matters now, then at that time.  
5. Now the Christians are no les nor no better, than they were in that golden age of the primitive church, 
Epiph. heresi. Optat. lib. 2. contra Parmen. S. Aug. Epist. ad generosum quae est 105. Hiero. & Prosper in continuatione chronici Eusebij.  and consequently the same ecclesiastical jurisdiction ought to continue still in the church of Christ, which he builded, settled and founded upon saint Peter and his successors, as upon a firm Rock, whose foundation shall never fail, against whom the gats of hell, with all the plots and policies of Satan, and the cunning devices and attempts of Matche-villian protestants, shall not prevail. And so in vain they strive to build the same upon any other foundation, then that which was already laid down by Christ himself (being the Corner and head stone of this foundation) upon saint Peter, the Apostles, and prophetts and their successors for ever, I mean the Bishopps and priests, unto whom he committed the authority and regiment over his flock, to feed and defend them from the wolves, to save them from the violent excursions of infidels and heretics, unto whom it is sad in the Acts or the Apostles. Attendite vobis & universo greg● in quo etc. Loocke well to yourselves, 
Act. 20. Matt. 10. Matt. vlt. Mar. vlt. john 20. john 21.  and to the universal flock, in which the holy ghost placed you Bishops and pastoures to govern and rule the church of God. And as this church is the mystical body of Christ, and a spiritual Common wealth, so it should be governed and managed by spiritual parsons, and pastors that should have spiritual orders, and consequently aught to have spiritual authority and jurisdiction over her rebellious and obstinate children, to chastise their rebellion's disobedience, to correct their offences, and to extend the rod of discipline upon them when they will not obey her: otherwise it should be a poor distressed common wealth, when none hath power or jurisdiction therein to chastise the transgressor of her laws, and so all her subjects may with liberty and impunity keep or break them.  
6. But no article or inunction of the protestant religion is of greater force amongst the protestants, specially of England, then that the king is supreme head of the church, and that every one whether he be a catholic or protestant, must not only encur the imputation of high treason, but also the pennalties and disgrace of traitoures, that wil● not swear solemnly and publicly, that he thinks in his conscience, this to be true, which is nothing else then to enthrall and enforce a catholic, & perhaps some protestants, to a damnable and wilful preiury against his own conscience that knoweth or at least thinketh the contrary. Was not this new foundation and ground of the English protestant church newly coined the 26. year of king Henry 8. when the oath of supremacy was invented, by the instigation of his fatal and filthy passion of lust and concupiscence, and by the industry and suggestion of certain cogging mates, as Thomas Cromwell, and Robert Barnes an apostate friar, the one beheaded, the other I mean the friar burned, rather of malice, then of any conscience or honesty, without which there can be no good religion; not warranted by scripture but devised in the court, not by the best, but by the worst, quorum Deus venter est & quorum finis interitus, & gloria in confusione etc. not persuaded by reason, but violently constrained, not ordained for the edification of the church, but for the destruction and confusion of innocent christians, not resolved of by the schools and learned divines, but first determined by the king and enforced in the parliament: against the definition of all former parleaments, not only of England, but of all the world, against the decree of all the general counsels thereof: against all sacred doctors; against common sense, and honesty: against all laws both civil and cannon, not only against catholics, but against protestants in all other countries, yea against the puritans of England, against these constant confessors and blessed martyrs above recited, which acknowledged no such supremacy in spiritual or ecclesiastical matters to any king or prince whatsoever that did put them to death whose blessed blood was patiently shed for the defence of Catholic religion: and lastly against the practice of all former ages and antiquity; For from Donaldus the first Christian king of the Scots, according to saint Victor Anno 197. there were 84. Christian kings: from Ethelbert being made Christian according to saint Aug. an. 600. unto Edward the confessor 1006. there were 80. kings Christian in England: after the conquest there were 20. unto king Henry the 8. so as none were ever called head of the church before king Henry, after him Edward, Elizabeth, and king james. What shall I say of other holy and valiant martyrs, that suffered in these later persecutions raised up by Luther and Caluins' heresy, and by the Princes that embraced the same? How many thousand suffered confiscation of their goods and lands, effusion of their blood, confusion of the world, desolation and destruction of their wives & children, woe and wreak and dissolution of all things, such a mass of misery and calamity, wherein their miserable and forlorn life was plunged withal, as no man can rehearse without grief, nor none can see without tears. How many thousand did rot● in ugly prisons, die in banishments, suffered patiently the crewelest torments and yrc●somest death that could be imagined rather, than they would prefer the vain favour of man, before the favour of God, antiquity before novelty, to forgo, their ancient Catholic religion, to become of the new, to forgo the firm Rock of Christ's church, to build their faith upon them, that have neither ground or foundation of any supernatural or theological faith at all, no certitude in their doctrine, no devotion in their religion, no honesty in the profession thereof, no virtue in their lives, no piety in their schools or synagoges, no charity in their works, no mortification in their members or passions, and consequently no conscience in their doings.    

THE CONCLUSION.  
1. I Have gentle reader exposed to thy view, the Theatre of catholic and protestant religion, where thou mayst plainly behold, and see the offspring, beginning, grounds, foundation, practice, mischief, and inconvenience of the one: and the excellency of the other, 
Liu. 13. Math. 13.  by which thou mayst perceive that the catholic religion ought to be compared to the wise husbandman, which did sow the good side in his ground or farm: the protestant to resemble the enemy, which sowed the bad cockle and darnel; the one ought to be called positive: the other negative: the one ecclesia malignantium: the other militantium: the one plantation of religion and devotion: the other supplantation or rooting up of the same.  
2. The first subject of corruptible and material things which the philosophers do call; Materia prima which never holdeth herself settled or contented in any certain course of any form or composition, but is eue● more mutable and changeable by a certain natural revolution from one form, and fashion to another (for that she being disgusted with the one, ever more seeketh another) is not so uncertain and unconstant, as protestancy, which by a certain fatal revolution and babilonical confusion groweth from one error to another, from one mischief to another, from one sect to another, as appeareth by so many sects forged and coined by this new religion within these 80. years; which are 240. in number, all in difference and variance amongst themseluees, not in ceremonies or things indifferent, but in the chiefest articles and substance of their religion, as many of themselves do aver: the one detesting, condemning, and pronouncing their cursed sentence of Anathema against the other, as you may read above in the ●● book cap. 1. The same may be confirmed by a certain Prince of Germany, who being demanded of what religion his bordering neighbours were, he answered he could describe of what religion they were the last year, but this year he could not well tell their religion, in respect of the mutability and in constancy thereof, see the preface, and cap 1. lib 2.  
3. But the catholic religion is always one and the self same, alwaise retaineth and holdeth the same continwance and vigour of truth, not in diversity of sects, but in simplicity and unity of belief and profession, without duplicity or disparity, or contradiction of doctrine, or without absurdity or dishonesty in her manners and customs: because she hath the holy ghost to assist and direct her in all truth, and to protect and to defend her from all errors, misbelief, and infidelity. For not only this new religion is changeable and variable in profession and doctrine, but also in condition, custom and behaviour, for alteration in faith and religion, procureth also a great alteration and inconstancy in minds, and affections, in life and manners, as we may know by such nations, who when they were catholics, were merciful, chaste, sober, liberal & temperate: children were obedient to their parents, and people faithful of their promise. But when they were turned protestants, as they selves do affirm, they became most crwell, bloody, insolent, lecherous, riotuous, covetous, barbarous, luxurious, and intemperate.  
4. For when protestancy laboureth to stoop and intercept all the channels and fountains of God's grace, the influence of Christ's passion, all the inspiration of the holy ghost from the souls of christians, by which they should be inwardly and formally justified (to whom ought to be applied that which was spoken of the jews, that they resisted the holy ghost) when it an ●ulleth all the excellencies, virtues, operations, & effects of the blessed Sacraments, all the applications of the merits of Christ's passion & the valour and virtue of his blood, which the eternal and everlasting father would have to be religiously and devoutly applied by religious means, and our own proper endeavours to our own sanctification: when it destroyeth & rejecteth all the works and merits of the just, as proceeding and having their force, worth and valloure, from that blessed passion and death of Christ, and all the blessed rewards correspondent and proportionable unto those merits, by virtue of the foresaid passion and blood, which they deny to be of that force to abolish and blot out our sins, wickedness and punishments due unto the same, and so rejecting the force and virtue of Christ's passion, and transferring and building the same upon another foundation which they call imputative justice of Christ, saying that Christ imputeth not unto us our offences, and as it were covers them, by that justice by which he is just himself, not by which he maketh▪ us just: when upon a kind of an arrogant faith and presumptuous predestination, without any relation or reference to his own endeavours, so as he believe that Christ suffered for him, or that he is predestinated to be saved, he must be such. When I say, protestancy is blinded and nuzzled in this perverse doctrine, it being the only and chief article of their belief, which is against scripture, good life, common reason, sense, the definition of the catholic church, honesty of a christian, and the piety of a catholic yea against operation of grace or instinct of nature, it must run headlong unto all desperate blasphemies and damnable mischief, their unbridled concupiscence and crwell dispositions impelling them thereunto. For when the transgression of no law, or the attempt and consummation of no act, though never so exorbitant or so abominable, is punished; nor the good works or merits or any execution, or exercise of virtue, or mortification of any their passions is not regarded, for that (as they say) the merits of Christ his passion do abrogat them, nay such works or mortifications are injurious to the same and do (as they say) deerogate from them. We must think them to be no otherwise then they are, taxe● with the imputation of all those cruel and  like Epithethes by their own gospelers, and when their religion is nothing else then a path way to all dissolute liberty and licentiousness, their lives and manners must be such, for the corruption of the one, engendereth the dissolution of the other.  
5. Finally this is the cause that we see many laws, decrees, and dishonest plots daily devised with their rigorous and cruel executions, not against transgressors of gods laws & the law of nature, but against honest and virtuous people, so as the reputation of an honest, conscionable, and well disposed person, cannot be without the imputation of a dangerous traitor, whose life, goods and lands must wait and lie open as a pray and booty for every miscreant, who as he exceedeth others in villainy and wickedness, must excel them also in promotion and authority, cuius maledictione os plenum est & amaritudine & dolo, sub lingua eius labour & dolour, 
Psal. 9  whose tongue is full of malediction, bitterness and deceit, 
Idem  so as the decay and downfall of the good, must be the raising up and advancement of the bad. Exurge Domine non confortetur homo: 
Psal. 9  iudicentur gentes in conspectu tuo. Constitue Domine legislatorem super eos, ut sciant gentes quoniam homines sunt. Arise Lord, let not man be strengthened, let the Gentiles be judged in thy sight. Appoint Lord, a lawgiver over them, that the Gentiles may know that they be men.  
FINIS.