A bouclier of the catholic faith of Christ's church, containing divers matters now of late called into controversy, by the new gospelers. Made by Richard Smith, doctor of divinity, & the queens highness Reader of the same in her grace's university of oxford.   

The Contents of this book.  


THat a man may by god's grace keep his commandments. The first leaf.   
¶ Of voluntary works called in Latin, opera supererogationis. Fol. ix.  
¶ Of purgatory. Fol. xxii.  
¶ The sign of the cross and crucifyxe. Fol. l.    

The faulten to be corrected here in his book. The leaf. The page. The line.  2. 2 14. saith not god 5. 1. 14. sin shall not 5. 1. 16. said he not 6. 2. 6. enforce our 7. 1. 4. peccatireum 7. 1. 12. man can not 7. 1. .17 stultum esse 12. 1. 1. not to forsake 15. 1. 6. have done 59 1.  in the mergent, god had not 63. 1. 22. or assemble  
¶ Many other small faults of a letter, in a word oft amiss gentle reader ye shall find which I beseech you correct with the other.   

¶ To the most gracious, and virtuous Lady our sovereign master, Queen Mary, Queen of England France. etc. and defenders of the faith Richard Smith, her highness chaplain, and her Reader of Divinity at Oxford, wisheth long health both of body and soul, increase of Honour, and Grace, from God the Father, and our Lord jesus Christ his son.  
THe holy Prophet (most virtuous Queen) considering 
Psal. cxvii.  Gods wonderful work in the advancing of christ, whom the unkind and unfaithful jews, had refused amongst other words said. A domino factum est istud, & est mirabile in oculis nostris.  
This thing is done of our Lord, & it is a marvel in our sight. May we not say the same, gracious queen when we do remember how wonderfully god hath hitherto, the space of many years preserved your highness from the cruelhands of your enemies and at the length exalting the same unto her right inheritance of the royal crown of England? May we not truly say: A domino factum est istud, etc. This is the work of our lord, and it is marvelous, to our eyes? For is it not a strange thing, and a wonderful work of God, that many puissant mighty, and rich princes, having the furniture and present aid of all things, that man's politic, worldly wise wit could judge, and devise necessary to bring their propose and enterprise about, for their own advancement, and your grace's destruction, were overthrown of god, and of your highness, by his especial goodness, and singular help without any great riches, policy, power, and aid of men? May not your grace then justly say with the Prophet. Dextra dominifeict virtutem, dextra 
Psal. cxvii. woe moved all the commons her●es to serve your grace at the first rebellion against you was it not god.  domini exaltavit me? Our lords hand hath wrought myghtylye, our lords hand hath exalted me? Again, may not we, your graces loyal faithful, and obeisant subjects truly say, that god (which giveth all victory) did fight for your highness, as he ever did for his people the jews when they believed in him, 
Exod. xiiii. Except he an indurate Pharaoh or a judas. Hester. vi.  worshipped him, and served him, devoutly? What man is so blind, but that he may see plainly the mighty hand of god defended your grace? The haulty, high, emuous, and ambitious. A man prepared a gibbit to hang the good humble servant of god, Mardocheus upon, ce scidit in fovein 
Psalm. seven.  quam fecit, but he fell down into the pit which he had made, and was hanged upon that galoes himself. And did not god take semblable vengeance upon your highness mortal enemies, the rebels, which sought your grace's destruction, and thereby many of them, justly perished themselves, your highness mercifully sparing the rest? Are not they then, which your grace pardoned, highly bounden to be true and faithful subjects hereafter unto your grace? Let them remember, that Christ said unto a sinner, to whom he had forgiven his offences. Vade et noliamplius peccare, ne 
joan. v.  quid deterius tibi contingat.  
Go thy way and sin no more, lest some worse thing chance to thee. For god hath spared them, and your exceeding clemency, to the intent they should amend their lives and obey both him, and your highness, which thing if they do not, a far greater plague is to come upon them undoubtedly, as the aforesaid Christ's words, declare plainly.  
Let them be ware, and forsake their new wicked religion, and return again to the catholic Church, ever having in remembrance, 
Actorum .v. josephus. li. 18. ca 2 & antiquiattum  unto what confusion came judas Galileus, and Theudas (of whom Saint Luke writeth) and such other seditious setters 
Eusebius. li. i ca, 3. hist eccle. Actorum. v.  up, defenders, and followers of new doctrine against Christ, & the catholic faith, Of whom note the saint Luke wrote, as ensamples do declare that which he afore had said of Christ's Apostles preaching, when he wrote thus. Discedite ab hominibus istis, & smite illos, quoniam si est ex hominibus consilium hoc, aut opus dissoluetur, si vero ex deo est, non poteritis dissoluere, ne forte & deo repugnate videamini,  
That is to say, depart ye hence from these men, and let them alone, suffering them still to preach, for as much as if this counsel, or work be comen of men, it shall be broken, but if it be of God, ye cannot lose, dissolve, or break it, lest peraventure ye may seem to fight against God. Doth not this lesson sufficiently and manifestly instruct us, that the old belief (which hath been ever in this realm, sense it was last converted to the faith) is the very true belief, because it hath been at all times followed of good christian people, and 
Beda. lib. i. hist. Ang.  not only of us English men, until of late years, and now is restored again unto us, by God's merciful goodness, our most noble & gonly kings help, your grace's travail, & aid the lord Cardinals grace, being a mean and great helper to compass and bring that thing about, preserved of God unto that propose? See we not also evidently that this new belief, yea an unbelief rather, was not of god, according to Gamaliels rule, seeing it was never taught amongst us until of late, nor amongst any other Christian nation, & seeing also that it is now overthrown so soon again? Doth not men than strive against the wind and stream and spurn against the prick, (as Christ said unto Saul,) when they 
Acts ix  labour to suppress that Christ's true faith, & to set up, in the stead of it, their own fond dreams? Unto whom your highness may say, ●nite consilium, et 
isaiah viii  discipabitur, loquimini verbum, et non fiet, quia dū● est nobiscum. Enter ye into counsel, & it shallbe broken, speak ye a word, & it shall not be done, because our lord is with us. Wherefore I considering most virtuous Queen, the great goodness of God declared toward your grace, & toward this whole realm, & country, in restoring again the true religion of Christ into it, & also seeing your highness earnest zeal towards the troth, & exceeding travel of the same in setting it forth, did think it my bound duty to put my helping hand thereunto, especially forasmuch as Christ our saviour said that he came into the world to bear witness unto the troth, & died for the defence of it. For which causes I have made this book and entitled it the bouclier of the faith. Which I have dedicated unto your grace, most humbly beseeching your highness, to take in good worth this my labour, taken (as god is my record) only for the defence and declaration of the troth, that thereby your grace's subjects, which have been seduced, & deceived by the late new preachers, teachers, & writers, may plainly see, how they were led by them out of the right way into many manifest & shameful errors, & return again out of them unto the catholic verity, that the troth may deliver them from the peril of everlasting damnation, & at their mortal life's 
joan. viii.  end, bring them to the endless joys of heaven, through gods great mercy & the deserts of Christ our saviour, unto whom with the father, & the holy ghost be honour & glory, for ever & ever. Amen.   

¶ To the good Christian Reader.  
I Remembering good Reader, how the people of this our country are infected, and poisoned in their souls, by the new preachers evil sermons, and wicked books, and that as yet few books have been set forth for the confutation of them, to reduce the people again unto the catholic faith, did think it my duty to travail and labour, therein, especially seeing every man must make a strait account & reckoning to Christ at domes day for his talentes, and gifts received 
Mat: xxv.  of god. When he that hath increased those gifts by godly using of them 
Roma. two.  shall receive a reward of god according to his doings, and he which hath not so done, shall be punished therefore. The which things, with other more, moved me to write, and set forth this traicte for the defence of the truth, not to instruct the learned in Divinity, which need not much my teaching, but to teach the unlearned, to stay and establish the wavering, to assure and certify the doubtful of the troth, to bring them again unto the troth of the catholic church, which were deceived through ignorance, and are willing to learn, and embrace the verity, gladly refusing the faulsitie, and untruth, and to confound the malicious and obstinate defenders, & followers of heresy. Seek here good Reader, no eloquence, which serveth (as Lactance saith) the world, and 
Lactantius Euse bius. lib. 3. ca 24. hist. ecclesi. De doctrina christiana, it.  which the simple troth needeth not, but the troth plainly and rudely taught for the edifying of the simple and rude people. For what availeth (as Saint Augustine saith) a golden key, if it cannot open the lock, which I would have opened? And what matter is it, if the key be made of wood, so it can open my lock? Even so what profiteth the speakers teachers, or writer's eloquence, yfit open not the door, or lock of the holy Scriptures unto the people? Also what hurteth his rude speaking and plain gross manner of preaching, teaching, or writing, if he thereby do open the Scriptures to the people for their instruction.  
Said not saint Paul, that he came not to preach in wise, eloquent, rhetoric words, lest thereby his preaching of Christ 
i Cor. ●. ●. two  and his death, should be void, and of none effect.  
Why then should I (if I could as well as any other man can) use painted terms, seeking thereby the vain praise of men, edifying not the people, and losing my reward of God? Wherefore I will be plain and use no eloquence at all, hearty 
Math. vi.  desiring thee good Reader, to accept my endeavour, and travail taken in this enterprise, to amend the faults if thou findest any, in this traict, and either to use the same my labours, with thanks giving to god the father, from whom all goodness cometh, 
jacobi. i. ) as s. james witnesseth, or else to setfoorth something better of thy own study.  
More I beseech every man, which shall read this my book, and principally all them that are yet of an other belief, than I teach herein, to read this treatise, & other my books now printed, & which shallbe shortly set forth in print, without all corrupted affection, and then I doubt nothing, but they shall be edified thereby. For I do teach nothing, in this my book, but only the faith and troth of the catholic church, which erreth not therein, as the first 
Mat. xvi & vlt. Consilium Nicenum. c. 9  general counsel, holden at Nicaea about a thousand two hundred years passed, witnesseth, saying: Quod irreprehensibile est, catholica defendit ecclesia,  
The catholic church defendeth that thing, which is not reprovable. And 
To. two. ●pist ex viii. ad januarum  s. Austen saith, that the catholic church doth not approve nor keep in silence, nor do any thing against the faith or good life. Wherefore let them, which are gone out of this church, willingly dividing themselves from the unity of it, return home again to her, their loving mother, not forgeating that as no man nor woman, which was out of noah's ship in the time of the flood, eschaped 
Cyprian.  death, even so no man, nor woman 
Austen.  which is out of this Saint Peter's ship, the catholic Church, as a Schismatic, can be saved from the peril of that death both of body 
Math. 25.  and soul, which shall never have end, because Christ is (as Saint Paul sayeth) the saviour of his body, 
Ephesia. v.  which is the Church, and he is made the cause meritorious of everlasting 
hebrews. v  salvation only to all them (as he witnesseth also) that obey him which commandeth us to be obedient unto his spouse the Church, 
Math. xviii.  S. Cyprian a great goodly clerk, and a blessed Martyr, which was about. M. CCC. years passed, expresseth 
Lib. i epi. 3.  plainly the cause of heresies schisms, divisions in religion, and of the contempt of the clergy, and of Priests, when he writeth thus. 
Heresies, schisms, & contempt of priests; do rise of that only, that there is not one head Priest, and judge obeyed, in the church of Christ, as his vicar.  Ne que aliunde haereses, aborte sunt, aut nata sunt schismata nisi inde quod sacerdoti dei non obtemperatur, nec vinis in ecclesia ad tempussacerdoes, et ad tempus judex, vice christi cogitatur: cui si secundum magisteria obtemp●raret fraternitas universa nemo adversus sacerdotum collegium quidquam moveret.  
heresies (sayeth Cyprian) are risen up, or schisms sprung of no oother thing, but thereof that the priest of god (he meant the Pope) is not obeyed, and that there is not for the time one priest & one judge thought upon, or esteemed, in the church, as Christ's vicar. Unto whom if the whole brotherhood, that is to say, all christians, would according to 
Note this well.  the masters teachings obey, no man should move any thing against the college or company of Priests. 
I will shortly write of this matter at large by gods grace   
Is not this manifestly spoken of this ancient Martyr, to declare & setforth the cause of divisions in our faith, of heresies, and despising of priests? Have we not found this his godly saying most true now of late in this our country? But I leaving this matter until an other time, do exhort all men, that are divided from this catholic church and the general head of it, for the love of jesus Christ, which shed his precious blood for them, us, & for all the world (as Saint Paul and Saint john do testify) to 
i. T●mo. two. i. john. two.  come again unto the unity of them both, & forsaking all their errors, and all opinions, to receive the troth again obeying ever the kings highness, sent hither of god for the wealth of this realm, and the queens grace, the chosen and elected of God, to bring us again unto the said unity & unto grace & godliness, which was of late wonderfully decayed amongst us. 
Geus absque consilio est, et sine prudentia, utinam, saper●rit, et intelligerent, acnovissima ꝓviderent. Deute. 32.  For if they still abiding in their blidnes & errors obstinately, will not obey gods troth, & our most noble & godly king, & virtuous Queen, let them nothing doubt, but that god will be avenged upon them, as he hath already upon some of their grand captains for their evil religion & malicious disobedience against our sovereign Lady, & very right enheriter of this realm, & will be upon the rest of that sort if they be not obedient unto him, & her yea although that her highness used never so great piety, and clemency towards them, willing thereby to win them. For what vengeance took 
Nun. xvi.  god upon Chore, Dathan, & Abiron, for their rebellion against his servant Moses? Did not the earth open, and swallowed them up? Were not their adherentes, that took part with them, all brent with fire? Why will not men remember this history, and such others, 
Roma. xv  written in the scriptures (as all other things are) for their instruction? Why read they not the chronicles of England, that they may learn, that rebellion never came to good end? Why remember they not that all rebellions of our age & time whatsoever cause they have pretended to have for to rebel, came to confusion? will men be so blinded, that nothing can make them see the danger of rebellion? who is so ignorant, but he knoweth, that Saint Paul, and Saint Peter commandeth 
Roma. xiii. Titus. iii. 1. Petri. two.  us to obey our King, Queen, and the higher powers, under them, and that (as Saint Paul willeth) not only for to avoid temporal punishment, 
Roma. xiii.  but also for our conscience sake. Did our new ghospellers follow this commandment, when they conspired and rebelled against our king and Queen, yea against 
Prove. viii.  god himself, of whom they have their authority, & by whom they reign? God hitherto hath been the Queens highness bouclier, and mighty defender against all her enemies, & will be, whiles she liveth in this world.  
Wherefore I say once again let no man resist her highness proceedings, nay gods proceedings rather, and the catholic Churches, lest they win nothing else thereby, than extreme misery, & their uttermost undoing, as many have done, afore this time, whereof they are not ignorant. For there is no counsel, no policy, nor wisdom) as Solomon saith) 
prover. xxi  that can anything prevail against our lord. The which hath by his especial goodness toward her grace, and this whole realm, given to her highness grace to conceive a child, wherefore it is every true & faithful subjects bounden duty, hearty to give him thanks, to rejoice, and be glad therefore, and devoutly to pray night and day unto him, that as she hath conceived by his singular grace, even so he would aid, and strengthen her, highness in her birth, as he did Sara Abraham's wife, Rachel, Isaac's 
Gene. xxi. Gene, thirty i regum. two. Luce. i.  wife, Anna Helchanaes' wife, Elizabeth zacharies wife, mother of saint john Baptist, with divers others, very aged women, that she may easily without great pain, and all dauger of her life, bring forth that her child into this world, & that it may long live here amongst us, & reign over us, quietelye in much ꝓsperity, & honour, to god's glory, unto whom be all praise for even.  
AMEN.  
¶ The second book shallbe printed shortly by god's grace,   

¶ A confutation of an error set forth by the authors of the Catechism made in king Edward the sixth 
D. though crammer, D Ridley. etc. Fo. 9 Catechismi.  time, and published in his name, which is that no man can observe gods commandments. (▪)  
PEter Martyr, good Christien Reader, was in this matter against Doctor Thomas Crammer late archbishop of Cantorburie, Doctor Ridley, and other the auctors, & makers of the above named Catechism. For he affirmeth in his commentaries written upon the first Epistle to the Corinthians that by 
Fo. 53.  the grace of God a man may keep God's commandments, although he afterward sayeth that no man can observe this precept Diliges dominum deum tuum etc. Thou shalt love thy 
Math. 22.  lord God with all thy heart. etc. nor this. Non concupisces. Thou shalt not 
Exodi. 20. Rom. 7. 1. Cor. 16.  coveit thy neighbour's wife. etc. whereby it appeareth plainly that the spirit of unite & peace was not with them, but to the purpose. The Scripture sayeth ●sti impleverunt voluntatem meam These men, Caleb, and joshua, have 
Num. 32  fulfilled my will. What mente GOD hereby his will? Meant he not his holy commandments, which he would men should fulfil and keep? For that is signified in many 
Math. 6. Fiat volūt●stua. etc. Thessa. 4.  places of the Scripture by Gods will. Were they not then very ignorant, when they did teach men that no mortal man could keep the commandments, seeing God sayeth that those. two. men fulfilled his will? Also GOD said unto jeroboam Tu non fuist, sicut servus meus, David, qui custodivit 
3. Reg●●. 14.  mandata mea, et sequtus est me in toto cord suo. etc. Thou hast not been like unto my feruiteur, david, which hath kept my commandments, & hath followed me in all his heart. etc. Lo God sayeth that david observed his commandments. Who is then so foolish to believe these new brethren, which do defend the contrary? David said of himself. Propter verba labiorum tuorum ego custodivi vias duras 
Psal. 16.  For the words (O Lord, which thou hast spoken, I have kept hard ways again he saith, our Lord will reward me, according to my righteousness 
Psal. 17.  & the cleans of my hands. Quia custodivi vias domini etc. Because I have kept our Lords ways, which are his commandments. Etenim servus tuus custoditilla, et in custodiendis illis retributio multa For thy seruiteur, O Lord 
Psal. 18.  hath observed thy commandments, and there is a great reward in keeping of them, David saith again that he kept God's commandments by the aid of his grace. Viam mandatorum tuorum Cucurri, quum dilatasti 
Psal. 119.  cor meum Memor fui nocte nomiris tui domine, et custodivi legem tuam particeps omnium Costodientium mandata tua. saith god by his prophet Ezechiel. Spiritum meum dabo vobis, et faciam, ut in preceptis meis ambuletis. 
Ezech. 36.  et judicia mea custodiatis, et faciatis ea. I will give my spirit unto you, & I will cause you to walk in my commandments, and to keep my judgements, and to do them. Note that god saith, I will give to you my spirit, and I will cause that you shall keep my commaundmentes, for those his words declare that by his spirit, and grace man's free will observeth his commandments, so that his grace worketh with our free will, and our free will with it. The which S. Paul witnesseth saying. Vo● estis co●diutores, seu 
1. Cor. ●●  coope●arndei, you work with God, Plus omnibus labora ui, non ego, sed gratia dei mecum 
1. Cor. 15.  I have laboured more than all other, not I, but the grace of god with me Cum timore et tremore vestram ipsorum salutem 
Phil. ●.  operemini. Deus enim est, qui operaturin vobis, et velle, et perficere Pro bona voluntate. Work 
Man's free will worketh with god's grace.  your own salvation with fear, and trembling. For god it is, which worketh in you both the will, and also the accomplishment of the same good will. But I return again to my propos. There are very many places of the old Testament, that do prove evidently Gods commandments not to be impossible for a man to observe, which to be brief, I pass over, and will allege two or three texts of the new Testament for the establishment of this Catholic doctrine, against Doctor 
Tho. Crammer. Rid●●y.  Crammer late archbishop of Cantorbury, Doctor Rydley, and the other makers of the foresaid Catechism, and the ungodly articles add joining to it, Christ said. jugum meum suave, et on us meum leave. My yoke is 
Math. 11.  sweet, & my burden is light, or easy to be borne. How may this be true, good Christien Reader, if none can observe God's commandments by the aid and help of grace? For is that thing sweet to us: which we cannot fulfil, and therefore we must needs break it, and thereby offend God, and purchase to us his high displesur, indignation, and wrath? Is that burden light, which no man hitherto hath borne, nor any man may bear? O exceeding blindness of these new Gospelers, which would cause other men to see. Oh how ignorant are they, that yet still will believe their wicked, and schismatical Doctrine? S john is against 
1. john. 1.  their teaching, when he saith I four heart, most dear brethren, shall not reprove us, as guilty of sin, we have an affiance, esperance, or hope in God, and what soever we desire of him, we shall receive it. Quia mandata eius custodimus, because we do keep his commandments. Is not this directly & plainly voritten to the reproach of these new brethren, and the confutation of this their pestilent heresy? But S john 
1. john. 3.  reproveth their opinion again with these words. Haec est Charitas dei, ut mandata custodiamus, et mandata eius non sunt gravia. This is charity of god, that we do keep his commandments, & his commandments be not heavy or grefuous behold S. john saith that we do keep gods commandments & that they are not heavy agreeing with his master Christ therein & our new brethren 
Math. 11.  say that they are so hard & heavy that no mortal men can keep them. Will then any man, that is not utterly blind, believe yet their doctrine 
john. 17.  Said not Christ. Sermonem tuum seruaverunt pater, They have O father, kept thy word, saying, or commandment. s. Paul said, Omnia possum in co qui me 
Phil. 4.  confortat Christus. In or through Christ which maketh me strong, I can do all things. Can he not then keep God's commandments, which could do all things that were necessary to be done for his salvation. He said that God would not suffer man to be tempted or stired to commit 
1. Cor. 10.  sin, above his puissance, or power to resist, that he were not overcome by that temptation. Can this his saying be true, if no man might observe God's commandments should not then god suffer us to be tempted above our power to withstand that temptation? Said not also. S Paul sin shall have dominion over you, because ye are not under the law: but under grace. Said not 
Rom. 6.  more over, that when he himself was tempted, god said to him, my grace is sufficient for thee, that thou mayst overcome that temptation and sin 
2. Cor. 12.  not? what else is it but mere madness to say, that no man is able to keep God's commandments by God's grace, that he sine not deadly? Now hear certain of the best, and most ancient Doctors sayings, that thereby, thou (good Reader) mayst see plainly, how shamefully these men err, and are out of the Catholic faith of Christ's catholic church and avoid their doctrine, as pernicious and pestilent to man's soul.  

¶ Certain of the old writers sayings, witnessing that a man may keep Gods holy law, and command mentes by his aid, help, and grace.  
SAyncte Augustine sayeth 
Lib. 2. ca 6. De peccatorum meritis. etc.  Dubitare non possum, nee deum aliquid impossibile homini praecepisse, nee deo ad opitulā dum, et adiuuandum quo fiat, quod jubet, impossibile aliquid esse. I can not doubt, neither that God hath commanded any thing impossible to man, nor that there is any thing to him impossible to help, that the thing, which he commandeth, may be done. Again he writeth thus. 
L●o de natura & gracia. Ca 69.  Firmissime creditur, deum justum, et bonum, impossibilia non potuisse praecipere, oina quip f●unt facilia charitati: cui uni christi sarcina levis est, aut ea una est sarcina ipsa quae levis est, secundum quod 
1. john. 5. what are they then, which do not believe so?  dictum est et praecepta eius gravia non sunt. We Catholic men do believe most steadfastly, that god, which is righteous and good could not command things impossible for man to do, and keep, because all things commanded, are made easy to him that hath charity, unto the which charity alone Christ's burden is light, or else that charity herself is that burden itself, which is light to be borne of man, according to that, which is said of S. john, and his commandments are not heavy, or hard. Si praemia vitae 
Lib ●● salutaribus documentis. Cap. 9  aeternae volumus promereri, deimāda●● lotis viribus satagamus custodire. Nam praecepta eius nol●ribus gravia sunt, volentibus levia. If we mind (sayeth he) to merit, or deserve the rewards of everlasting life, let us travail and diligently enforce yourselves with all our strength or puissance to keep God's commandments. For God's commandments are grievous, or heavy to them, which have no will to keep them, but they are light and easy to them, that have a good will to observe them. Neque imperaret (inquit) hoc deus, si impossibile, ut faceremus, iudicaret, ut hoc ab homine fieret Deus 
August in. Psal. 56.  neque aliquid impossibile potuit imperare qui justus est, nec dampnaturus est hominem pro eoque non potuit vitare, qui pius est, God would not 
To. 10. servi side tempore.  have commanded this thing, (saith Austen) if he had judged it impossible for us to do. For God, which is 
Open your eyes, ye new brethren,  righteous, could not command any thing impossible, nor he will 
that ye ma● see your error, & forsake it.  damn man for that thing, which he could not avoid, because he is piteous, or merciful, Peccati verum teneri quemquam, quia non fecit, quod facere non potuit, summae iniusticiae, et insaniae est. A man to beholden guilty of sin, because he hath 
Lib contra manicheos Capi 12. et lib. 1. Ca 15. Retract.  not done that thing which he could not do, is an extreme unrighteousness, and madness. Are not then our Lutherans, and Swinglians veri made, that say that man can observe God's commandments, & therefore every man is guilty of sin in breaking of them, which he could in no wise fulfil by God's help? He sayeth once again. Quis non clamet, stultum 
August lib. de fide contra manicheos Ca 10.  praecepta dare ei, cui liberum nomest, quod praecipitur, facere, et iniquum eum damnare, cui non fuit potestas jussa complendi Who may not cry out, that it is folly to give him commandments, in whose liberty it standeth not, or which cannot keep the thing, that is commanded him to do, and that it is an unrighteous thing to condemn him, which had not power to fulfil the things commanded? I let pass many such sayings of S. Austen, & will recite some other Doctors sentences upon this matter S. Cyprian, which was about. M. CCC. years past, Sayeth. Nihil impossible, nihil jubet austerun. 
Cyprianus de baptismo christi.  God commandeth nothing impossible, nothing sharp, or hard. Simeon ille justus, side plena, deiseruavit praecepta. That righteous man simeon hath observed God's commandments with a full faith. saint Chrisostom dyssenteth not from this 
Christ homi 23. in Matheum.  doctrine, when he saith. Neque oneiosū aliquid, a●t molestum est imperatum, sed sic facilia cuncia pro●●us, ac levia, ut si asseramus promptam solummodo voluntatem, oina eff●ceie possimus, etc. There is nothing onerous, heavy, or griefs commanded to be done, but all things, which are commanded, are utterly so easy and light, that if we bring with us a ready will only, we may do all things commanded us to do. Possibile est dei jussa 
Chrysost homi. 6. De laudibus Pauli.  perficere, si modo velimus omnem naturae trepidationem alacriter virtute superare Nihil est impossibile eorum, quae a christo hominibus imperantur. Sayeth not here this ancient great clerk, and holy Doctor, that nothing is commanded us impossible, and that we may fulfil all that is commanded us to do, if we will 
Chrisost homi. 19 in Matheum.  endeavour ourselves diligently to overcome the feebleness of our nature? Ne impossibilia putemus praecepta dei, que et v●alia nobis sunt, et valde facilia, si tota utique mente vigi lemus. Nihil impossibile imperat Christus, in tantum ut eius praecepta supergressi sint multi. christ 
Opera suꝑerogatiō●. ●  commandeth nothing impossible in so much that many men have done more than was commanded than to do S. Hieron was of this belief, which 
Hieroni ad bamasum papam de symbolo fidei.  said. Execramur eorum blasphemian, qui dicunt aliquid impossibile hominia deo praeceptum esse, et mandata dei non a singulis, fed ab omnibus in communi posse servari. We do judge their blasphemy abominable, which do say, that God hath commanded man any thing impossible to be done 
Note this.  of him, and that Gods command mentes can not be observed of every man particularly, but of all men in common. He sayeth also. Fate●ur de●mandata 
Hieront. Cor contra pelagianos  dedisse possibili a, ne ipse author ●iusticie sit, s●●d exigat freri, quod fieri non possit. We do grant, that God hath given commandments, which may be kept lest he should be the author, or doer 
Read ye new brethren and ●ecante in season.  of unrighteousness, or sin, if he should require that thing to be done of us, which could not be done. This is suffisant for the perfit confuration of this error, which Doctor Cranmer, late archbishop of Cantorburie, Doctor Ridley, and semblable others, that made the above mentioned catechism, defended ignorantly both against the holy scriptures, and also the old & godly catholic writers. Wherefore I will make an end of this traictie with. S. Austen and S. Basils' sentences, 
August lib 2 ca 3 de peccatorum meritis, etc.  of the which the first saith. Quod ●i nolumus, non peccamus, nec preciperet deus homini, ꝙ esset human impossibile voluntati We do not commit sin, if we will and God would not command man to do that thing, which should be impossible to him to do if he would, S basil sayeth, speaking of the loving 
Basilius ad interrogationem, 17 6. regularis breviorum.  our enemies. Sine dubio autem non precepisset hoc deus, qui bonus ac justus est, nisi etiam facultatem, qua id faceremus, fuisset largitus. Without doubt God, which is good 
et be regula monachorum, ca, 8●  and righteous, would not have commanded this thing to be done, except he had given also power to us, whereby we might, or should do it. Moreover he sayeth thus. Impium est 
Homi. 3. in Psalmos.  asserere praecepta spiritus sancti in possibilia esse obseruatu: It is a wicked thing to say, or to defend, that the holy ghosts commandments are impossible to be observed. Were not then the authors of the Catechism, which is named afore, Peter Martyr, Laumer, Tho. Hoper, doctor Richard Cox, and such others wicked, when they defended that ungoly opinion: I beseech god of his tender mercy, for the love of his dear son jesus Christ, give them grace to see their blind errors and saying them, to leave them in time that they having a whole and a very 
Perogacio  perfit faith, may observe God's commandments to purchase themselves the glory and joys of Heaven, through Christ our saviour. Amen.   

¶ Of works called voluntary works, which a man doth of his own mind without any commandment of God. Our new teachers deny utterly that there be any such works, but ygnorantly, as it appereareth, hers.  
THe setters fourth of the articles 
A●●i. ●  annexed unto the Catechism, of which I spoke before, Peter Martyr, & other the new brethren, deny utterly this kind of works affirming that no work pleaseth God, except it be commanded of him to be done. Which their opinion is plain against the holy Scriptures, and the judgements of all the old Godly Doctors, as it shall by gods help appear in this Chapitre manifestly. For did not the 
Heir, 35  Rechabites only by the commandment of their father, having no charge of God, abstain from drinking of wine, building of houses, sowing of Corn, & planting of wines, and God was therewith so well pleased, that he rewarded them for so doing, with a continuance of their offspring, or posterity in their house, or stock? Were not then our new brethren overseen in this opinion? What law of God enforced S john baptist to forbear delicate 
Math. 3. 11.  fleasshes, fishes, drinking of wine and all strong drinks? Did he not live so straightly of his own will, and voluntarily? Did not christ commend him therefore? Is not his life left unto us for an example to follow it?  
How much then are our new Gospelers deceived in this their opinion? Who that learned is, will say that Mary Magdalen was bounden by God's commandment to power out her precious ointment upon christ, and yet he said that 
Math. 26.  she had wrought a good work to him? Did not the poor widow which gave all her substance to the treasure of the temple, more than she was bounden by God's law? Was 
Luk. 21.  not her deed accepted and praised of Christ? was there any law, or commanded of God, which constrained S. Paul to preach the Gospel 
Act. 20.  freely, not taking his meat and drink of them, unto whom he preached 
1. Cor. 4. 9 2. Thessa. 3  it, but labouring with his hands to get his own living and others? witnesseth he not, yea proveth 
1, Cor, 9, 1, Timon, 5, Math. 10 Luh. 10.  he not sufficiently, that he might leefully have lived by the preaching of scripture, as the other Apostles did? For Christ said, the labourer is worthy to have his wages, & meat. It is then evident, that S. Paul did more than he was bound, when he preached the Gospel of Christ freely, without taking as much as his meat and 
Gala, 6, Timon, 5, Qui bene presnnteti,  Drink of them, unto whom he preached, albeit they were bound to have given it to him. s. Austen doth so take the his preaching freely, pro opere superogationis, for a work not of duty, but 
Luke, 10, Lib de oꝑ● monachorum Ca 5. & Libde adulter●nis coniugiis. C●. 1●, &, 14,  done frankly & willingly without any law of God to compel him to do it. S. Paul counseled the christian man not so forsake his wife being an infidel, if she would quietly dwell voith him without the reproach of christ & his faith, and that he did not by any 
Lib. 1. de servi domine in monte  commandment, as S. Austen witnesseth saying. Hoc est consilium eius, cui credo dictum esse, Si quid supererogaveris, ego rediens tibi reddam, This is the counsel of him 
Lucy. 10  to whom I think it is said. If thou shalt despende any thing more, I coming again, will render it to thee. Is every man bound by any commandment of God to sell all his goods, and to give them to the poor? Did not Christ only counseile the young man to do that, leaving it to his free choice, & will, whether 
Math. 19  he would do it, or not? ●or who doubteth, but that it is the condemned opinion of the Anabaptists to say, that all things must needs be common?  
Also S. Paul bade not the Rich 
1. Timon, 6  men give all their riches together at ones to the poor, but to give alms unto them. Who doubteth, but that good people of a high perfection, not 
Act. 1. ●, 4  enforced by any law or commandment of God did at the beginning of Christ's Church (as S. Luke beareth record) give all their goods to the Apostles? The which perfect 
Mounkes and other religious men ought to havo nothing propre  life Mounkes and other Religious men and women took upon them, vowing voluntary pourete, and renouncing the propriety of goods at the time of their profession, and therefore they may not lawfulli enjoy ani riches as their own and proper but they must needs live in common, as the Apostles, & their followers did at the beginning of Christ's church, the life of which they have professed. I would wish that all such votaries, would remember that God by S. Peter stroke Ananias 
Act. 5.  and Saphira with soudeyne death because they reserved a portion of the money received for their field being sold, which they did against their vow and promise: For if they offended God so grievously for keeping part of their own Money 
Read this ye beneficed votaries,  against their vow, how much more do they offend God, which do heap benefice upon benefice, and gather much riches together against their vow of pourete? but of this matter in an other traicte more largely. What is he, that will say (except these ygnorante new 
1. Cor, 7  brethren) that any man or woman is bound by God's law to live chaste as Virgins, and widows, if they have not vowed chastity? For Christ and Sayncte Paul 
Math. 19, Qui potis capere et 1. Cor. 7 consilium.  do only exhort and counsel that manner of life, and not command it. Sayncte Basyll lived with Bread and Water, as Gregory Nazianzene saint Hieroms' Maystre testifieth of him. 
In i●o●o●in,  Sayncte james the Apostle, which was bishop of Hierusasalem, did never eat Flesh, never Drunk Wine, nor any strong Drink (as saint Hierom witnesseth 
Hiero de siriss illustribus. Aegesippus. lib 5. comment.  of him) he never did wear Cloth made of Woulle, but Linen only, and he prayed for the People so much, and so long, that his knees were with kneeling so hard as a Camels knees. Who that wise is, will say, that saint james was bound by God's commandment to do all these things? Wherefore these works were only voluntary, and of no duty. But hear now certain of the old Catholic Doctors sayings, for the more full and perfit proof of this verity called into controversy of our new Brethren.   

¶ certain of the Ancient Doctors' sayings upon works of parfection, done of man voluntaryly, without God's commandment.  
SChrysostom speaking of 
Chrisost Homi. 22 in 1. Cor. 9  S. Paul's preaching gods word freely without taking any kind of thing for his labours, when he might lawfully have lived biy ᵗ his office, saith. what sayest y●, Paul, tell me, I beseech thee? If thou dost preach the Gospel, hast thou no glory, except thou do it freely, without taking meat and drink for thy travail, and than thou hast glory? Is this thing (to preach for nothing at all) greater than to preach? Nin●ue, quoniam illud quidem praeceptum est, hocaunt meae voluntatis officium, Quae 
●ede ye Martiniā● and Lutherans.  enim supra praeceptum fiunt, multam secundum hoc mercedem consequntur, quae aunt sub praecepto continentur, non i●dem, To preach the gospel (sayeth he) is commanded of God, but to do it freely for nothing is a good deed of my free will. For those things, which are done above God's commandment, man getteth a great reward, but not so much for the doing of things contained under God's commandment. Than he sayeth, that it is a greater, and a better work to preach freely for nothing worldly, than to preach for some worldly thing and therefore christ said. Cum feceritis 
Lu●e. 17.  omnia. etc., When ye have done all, that is commanded you to do, say that we are unprofitable servants, for we have the things, which we were bounden to do. Seest thou not here good Reader, that Saint Chrisostonie expoundeth Christ's words recited out of Luke for the 
Luc●e. 17  defence of voluntary works not commanded, which authority, 
Note this  Peter Matyr, and other our new Brethren do wrest against both these works, and also against the merits of our good works? Say't Chrisostom sayeth again.  
Anīadu●rtis in hoc quoque Pauli sapienciam, Non 
Ho●i. 22. i. 1. Cor. 9  enim inquit, si invitus evangelizo, non hab●o mercedem, sed dispensatio mihi credita est, ostendens, quod hoc quoque mercedem habet, sed quantam qui praeceptum servat, non quantam ille, qui insuis gloriatur riaitur operibus, et prae●eptum superat, What 
Note this Liege Chrisosto homi 1, in Titum Ca ●.  could he have spoken more plainly to declare that works done without God's commandment are good, do please God, and that the doer of them shall have a greater reward in heaven, than he, which doth nothing more than is commanded him of GOD? But here 
Homi. 22. ●. 1. Cor. 9  Sayncte Chrysostom once again writing after this manner upon S. Paul's preaching freely. Nam cum sit benignus deus, multam praeceptis suis instituit man suetudinem, ut non solum ex praecepto, sed ex propria quoque multa faciamus sententia. Etenim nisi ita voluisset, arc●ius instituere praecepta poterat, et dicers 
Mark,  qui non semper ieiunat, puniatur, qui non seruatvir● ginitatem, afficiatur supplicio, qui non oimbus suis se rebus exuit, paenam luat gravissiman. Verum non ita ●āxit, tibi volens, sivolueris, indulgere. Propterea cum de virgin●tate dissereret, dixit, Qui potest separari, 
Math. 19  separetur, Et diviti quaedam praecepit quaedam permisit suae licentiae Non enim dixit, Vende res tua●, sed si vis esse perfectus, vend, He saith, that god 
Math. 1●  commanded not virgi●te, but left it in man's will, and counceyled it, as saint Paul did following him 
1. Cor, 7 Math. 1●.  Also he affirmeth that christ bad man not to sell all his goods, but said, if thou wilt be perfit, sell them. saint Austen also sayeth, that it is a work of perfection to 
August be bon● comangali. ca 8.  renounce the propriety of all our goods together, and that christ commanded us not to do so, but gave to us counsel to do it. More over he writeth thus. Multa sunt faciem da 
Lib. i de adulterinis coniugiis. ca 1●. ●t. 14.  non iubente lege, sed libera charitate, et ●a sunt in nostris officiis. gratiora Many things are to be done, the law not commanding them, but with a free charity, and those things are amongst our 
Our new brethren say the contrary  good deeds more thank worthy, & acceptable to god, than they be which he hath commanded in his law. Must he not be much then over seen, which will believe Doctor Thomas Cranmer, late archbishop 
Crammer, Ridley  of Cantorbutye, Doctor Nycholas Ridley, Latymer, and such other, (that made the 
●●ti. ●.  Catechism and articles, adjoining to it, which where set for the in King Edward the sixth time) before these Scriptures now alleged, and Doctors? Say●icte augustine reciteth this saying of christ. Si quid super erogau●ris, etc., & then saith Ideo dicunt hoec non a duno praecipi, quam 
●u. ●●  vis a duno moneantur osteri ut tanto intelligantur esse gratiora, quanto mag●s offenduntur indebita. Seest thou not that Saint Austen affirmeth here again, that works not commanded nor due to be done, are more meritorious, and acceptable to god, then works commanded to be done. Read Saint Austen lib. de fide et operibus, cap 16, de sanc●a virgin●ate cap 1 〈◊〉 lib. 2 cap. 17 historia Ecclesiastica et hist tri● lib 1 Capi. ● Tertu●an de monogamia 
Hieroni ●i, contra Io●●ni●num,  Saint Jerome sayeth upon this Christ's saying. Qui potest capere etc., proponi● proe●●um, invitat ad ●ursum, tenet in manu, virginitatis bravium, et ait Quisitit, veni●t, e● bi●at. Qui Potest capere, capiat. Non dicit, v●litis, ●oliti●, bibendum est vobis, etc., Hear Saint Jerome again saying upon this text of Saint Paul, De virginibus p●●eceptum 
i, Cori, vi●,  domini non hab●o, con●ilium autem d●, I have not the commandment of our Lord concerning virgins, that they should cont●ie in their vyrgirutie. but I give them counsel 
Hieronido i●, de virginitate seruā●●, Lege Hiero ad dem●t●●a●em,  to abide still in their vyrginitye. Q● re domini non habet praeceptum de virginibus Quia maioris est mercedis, ●●om cogi●● et offer●ur Why hath not Saint Paul a commandment of our Lord touching virgins, that they should continue in their virginity? Because that thing, which is not required of us by compulsion, and yet it is given, is of a greater reward. Again 
●●eroni in ca ●vi, Esa,  he sayeth upon the Prophet Isaiah entreating of them that had chosen to live continently, as wiedowes or 
Math, two.  virgins. Hic cunuchus regno caelorum, vim fa●●, et violenter d●●p●● illud ●ste custos est sabbato●ū, cont●mnens opera nup●iarum Iste ●ligit, q●ae dominus vult, ut plus offerat, quam preceptum est. This Eunuch enforceth himself to obtain the kingdom of heaven and violently ravisheth it. This is the keeper of the sabot days, despising the works of marriage. This man chooseth the things, which our Lord will have done, that he 
●eade ●e ●etroma●●●●ans, & repe● in ●une ●sa, ●xviii,  might do more, then is commanded. Also Saint Jerome sayeth: Philemon potest di●ere, ●ol●●ntaria oris mei ●●●eplaceāt tibi d●mine, plus que faciens quam prae●eptum est, vincit cos, qui ●antummodo imperata ●ecerunt, & iubentur dicere, servi inutiles sumus, 
Luke. xvii. Note this.  quod debuimus facere, fe●●mus. Virginitas quoque maiore praemio coro nature, quia praeceptum domini non habet & ultra praecepta se tendit. Philemon may say, let, O lord, the voluntary sayings of my mouth please thee, and he doing more than is commanded 
Psa. ●xviii.  passeth them, which hath 
Luke. xvii  done only things commanded, and are bid to say, we be seruituers 
Read this diligently against our petromar●●nians,  unprofitable, we have done the thing which we were bound to do. Virgynity is therefore crowned with a greater reward, because it is not commanded of our Lord, & it goth beyond or further than things commanded. Is not this plainly spoken against Peter Martyr, Martin Bucer, D Thomas Cranmer, D. Nicholas 
Cranmer.  Ridley: and such other our new brethren, which deny utterly all such works: that are not commanded? 
Opera super ●●ogatidnis.  Saint Jerome said to one Heliodorus, which was a Monk, stering him to live solitarily. Non est tibi eadem causa, quae caeter is, dominum aus●ulta dicentem. 
Math. nineteen,  Sivis perfectus esse, vade, etc., Tu autem te perfectum fore pollicirus es. Nam cum derelicta 
Monks ought to ●● more perfect than others  militia, te castrasses propter regna caelorum, quid aliud, quam perfectam sectatus es vitam? Rursus i● dem ait: Maioris gratiae est offer, quod non debeas, quam reddere, quod exigeris. It is a thing of a greater reward, to offer 
Lib, i, contr● iovinianum  unto God, a thing, which thou owest not, than to render to him that, which thou art required to do of duty by the law of god. Who will not believe this holy great ancient doctor, rather than our new brethren? Of this high perfection are, or should be all religious men and women, which have vowed 
Ofin●●es & monasteres ●●ief. y.  and professed voluntary pourete, to have and possess no worldly good, as their own & proper, but to live in common. Which are now thrust out of their monasteries, how lawfully, and justly, I will not now declare, but an other time, and yet this I will say that the suppression of abbeys, of collages, and the abusing of them, and of other the church lands, which men have by impropriations (against gods law) have been & are continually a great damage & decay unto the honour and service of God, the godly bringing up of scholars in virtue and learning, and unto the common weal in worldly things. For where the abbeys nourished many poor men's children at school (amongst the which I was one, or else I should never have been learned) they also kept hospitality, and maintained many strong men to serve the realm at need in time of wars, where now is found a shepherd, and his dog only. The abbeys tilled much corn, for the sustentation of many men, women, and children, but now sheep & beasts are fed there, which do in a manner eat up men, women, and children, & do cause all things to be extremely dear. The abbeys raised no rents, whereby the tenants lived wealthily, & selled every thing good cheap, where now their lands are so improved, and the rents of them so much augmented, and increased, that the tenants live but poorly, and are constrained to sell every thing three times more dearly, than they were accustomed afore to do or else they can not pay their rents. The abbeys maintened woods but now they are so spoiled, consumed & wasted, that a load of wood costeth more now then four did, when they stood, & collages. What 
Note thi●.  conscience have men thus to abuse those lands against the common weal, which were given of the founders and used of the religious men for & to the advancing of gods honour, & the common weal of this realm? Were it lawful so to abuse their own heritage, against the order of charity? Do they think never to make an acconmpte to GOD, for this their doing? Why do they not remember that Christ sayeth, what shall it profit 
Math. xvi.  if a man win all the world, and lose his soul? but of this matter, I will speak in an other treatise more now I return to my purpose again Hear what Saint Ambrose saith 
Lib. de vi●uis.  speaking of these Christ'S words: Sivis esse perfectus, etc. If thou wilt be perfect, 
Math, nineteen.  go and sell all things, which thou hast and give them to the power. At vero cum juvenis praeceptase implesse memorasset, consilium ei datur, ut vendat omnia, et sequatur dominum. Haec enim non praecepto imp●rātur. sed pro consilio deferuntur, To give all at once to the poor is not commanded of God, but only counseled of him. Saint. Cyprian which was about M. CCC. years passed, adfirmeth that virginity is not commanded, or the chastity of a wyedowe, but only counseled, when he sayeth. Quum iam refertus est orbis, et mundus impletus, qui capere possunt continentiam, spadonum more vivenres, castrantur ad regnum Nec hoc jubet dominus, sed hortatur, nec jugum necessitati, imponit, quando manet voluntatis arbitrium liberum, Christ (saith saint) Cyprian commanded 
Ciprianus de habitu ●irginum,  not any man to live chaste or continently without the company of a woman, but exhorted and counciled us to live so, leaving the matter unto our free will, and liberty. Were not then Peter Martyr, and other of that sect, and opinion very much deceived through ignorance of the troth, when they taught the contrary? saint Jerome showing, why Paul said, that he had 
Hieroni a● 〈◊〉,  no commandment of God touching virgins, but that he counseled them so to continue, sayeth: Quia ut ipse esset virgo, non imperi●fuit, sed propriae voluntary, Non enim audien di sunt, qui cum habuisse vae●rem confingunt, cum de continentia disa●erens, ●● suadens perpetuam castitatem, intulerit, 
i, Cori, vi●.  Volo omnes esse sieut meipsum, et infra, Dieo au●em non ●●ptis & viduis, bonum est illis, sil●● permanserint sicut et ego. Optatus (as Fulgentius 
Lib, two, ad Monu●●,  writeth of him) sayeth that saint Paul taught and counseled a work of supererogation, and abou● gods law, when he counciled men & women to keep their virginity.  
Quia virginitas, inquit, voluntatis est, non necessitatis, 
Hieroni ad prima●achu●.  But here saint Hierom once again affirming plainly the wilful poverty, 
De obitu Paule lege ●u● contra vigilatī et Q. 3. ad ●edibian●.  and virginity are not commanded of God, but counseled only. Semper grandia in audientium ponuntur arbitrio. & ideo virginitatem Apostolus non imperat, Si vis, inquit Christus, perfectus esse, non tibi imponitur necessietas, ut voluntas consequatur praemium. Si ergo vis esse perfectus, & desideras quod prophetae, quod 
Read ye votares which have many fat benefices.  Apostoli erant, si apostolicae dignitatis culmen assequi velis, vade, non partem substantiae, ne timor penuria infidelitatis occasio sit, & cum Anani● et Saphiera pereas, sed universa, quae possides, da pauperibus non locupletibus, non superbis, non amicis, non propinquis, non uxori, non liberis, da, quo necessitas sustenietur, non quo aug●antur opes, Haec ille. But this is sufficient of this matter.  
FINIS.   

A BUCLIER OF THE FAITH TO DEFEND the truth against divers errors, & heresies, taught in this realm of England of late, dedicated unto the queens Grace, Queen mary. etc.  
SOme of the sentences of. ●. Austen concerning purgatory, the praying for the dead giving of alms to the power, and saying of masses for the souls departed, grounded & established upon the scriptures. Whereby a man may plainly see, how shamefully they are deceived, that say Saint Austen doubted of this matter, and also that the makers of the articles annexed unto the Catechism set forth of late in king Edward the sixth time, 
Articul●, ●●  erred, calling the doctrine of purgatory, the teaching of the school men and vain.  
And thirdly that our new gospelers are not members of the catholic church of Christ, but Schismatics and out of Christ's church in deed, because they are not of the catholic churches belief.  
That saint Austen doubted not in this matter, it appeareth evidently, by that, that he rehearseth Aerius amongst other heretics, because he said that prayers, and sacrifices should not profit the dead. Wherefore by his judgement all our 
Libro de heres. bus cap, liii.  Swinglians, and not only Peter Martyr, and the authors of these articles, before mentioned, are very heretics in deed, because they defend obstinately that opinion, for the which Aerius was condemned of Heresy. Also Saint Austen, hath these sentences following.  
●ed si forte agrnm non coluerit & spinis eum opprimi 
Lib, two, cap, xxiii, de genesi contra Manichees  permiserit, habet in hac vita maledictionem terrae su● in omnibus operibus suis, et post hanc vitam habebit, vel ignem purgationis vel penam eternam, But if perchance he will not till his field, but will suffer it to 
His soul he meant.  be overgrown with thorns, he hath in this life the curse of his earth in all his works, and he shall have after this life, either the fire of purgatory, or else pain everlasting. Seest thou not (good reader) what sentence, Saint Austen giveth in this matter, nothing doubting therein? 
Lib, ●●, ●●, ix, de 〈◊〉 ●e del,  Again he sayeth. Piorum animae mortuorum non seperantur ab ecclesia, quae nun● est regnum Christi, alioquin ne● ad altare dei, fieret e●rum memoria in communione corporis Christi, The souls of godly men departed are not separated from the church, which now is the kingdom of Christ, or else they should not be remembered 
An Alte● of God,  at god's altar, in the communion of Christ's body. What can be spoken more plainly than this is? Appeareth it not here that our new brethren believe not as Saint Austen did, and the other Doctors of the latin church of Christ? Also in an other place he saith thus: Futurum est, ut quidam 
August, In. psa, 37.  in ira de●emen dentur, & ●● indignatione arguantur, & forte non omnes qui arguentur, emendabuntur, sed futuri sunt in emendatione quidam salui, sic tamen quasi per ignem, Arguentur & 
●, Cor●, iii, Math. xxv.  non emendabunt●r, quibus dicet Christus. Esurivi & non dedistis mihimanducare, etc.  
¶ Undoubtedly the time shall be that certain men shall be amended in the wrath o● God, and be reproved in his indignation. And pe● adventure all which shall be reproved, shall not be amended, but certain shall be saved by amending but yet so as it were through fire.  
They shall be reproved, and not amended, to whom Christ shall say, I was hungry, and you gave me no meat. etc. And a little after ● the same place he saith, purge me, O Lord, so in this life, that 
Ignis pu●gatorius.  thou mayest make me such a man in this world. Cui iam emendatorio igne opus nonsit, propter illos, qui salui erunt, sic tamen quasi per ignem, & quia dicitur saluus erit. Contemnitur ille ignis, ita plane, quamuis salui e●unt per ignem. Gravior tamen erit ignis ille, quam quiequid potest homo pati in hac vit a. Purge 
Note thy● sentence.  me so, O Lord, in this life, that I may have no need now of that fire, which amendeth men's souls, for them that shall be saved, but yet so as it were through fire, & because Saint Paul sayeth, he 
i, Cor●, ●●.  shallbe saved through fire, that fire is set at nought, and little regarded, so it is forsooth, all though in deed they shallbe saved through fire, 
Idem habet vera et falsa pe●it●ti● Cap. xviii.  yet that fire shallbe more grievous and painful, than any thing, that a man can suffer in this life. Doth 
Id● habet be vera et fa●sa penitentia, cap, ●●iii, Libro de cura ag●da ꝓ mortuis. Cap. ●.  saint Austen doubt now in this place of the fire of purgatory? Again he declareth plainly, that the Lutherans and Swinglians are not members of the catholic church, which prayeth for the dead when he saith thus Vagare non potest quod universa pro defunc●is e●●lesia supplicare consuevit, It cannot be for nought or unprofitable that the universal Church hath accustomed to pray for the dead. We read (saith he) in the books of the Maccabees 
This is the true church of Christ, & not the Lutherans church.  that a sacrifice was offered for the dead, but although it werread in no place of the old testainente, yet the authority of the universal church is great, which is clearly seen in this custom, where in the prayers of the priest, which are made to God at his altar, the dead are prayed for, ye hear him again, saying: 
Tom, ●. two, xxi, cap. xiii de ciuitat● dei.  Temporarias paenas alii in hac vita tantum, alii post mortem, alii nunc & tunc, ve●untamen ante judicium illud seueriss●mum, novissimumque▪ patiuntur,  
Some men suffer pains for a season only, in this life. Some 
He doubteth not here of purgatory  after this life, some both now and then, but yet they suffer those pains, before that most sharpest and last judgement.  
In an other place he confirmeth the same with these words. Neque nega●du● est defunctorum animas pietate ●uorum, 
Ad dulciti●● quest. 2. b in enchiridio, cap, 110. Tom. iii.  viventium relevari, quum pro illis sacrificium mediatoris offertur, vel elcemosynae in ecclesia fiunt, sed eis haec prosunt, qui cum viverent, ut haecsibi postea prode●se possent, meruerunt.  
It must not be denied, that the souls departed are relieved and easyed of their pains, by the chartable goodness of their friends alive, when the sacrifice of our mediator Christ, is offered for them, or when alms are given for 
The mass is a sacrifice ꝓpiciatorie which is against the new brethren  them in the church, or amonngest christian people, but these things do profit such, as deserved, when they were alive, that they might afterward profit them. Quum ergo sacrificia sive altaris, sive qnarum cumque eleemosynarum, pro baptizatis omnibus fidelibus offeruntur, provalde bonis gratiarum actiones sv●t, pro non valde malis propitiationes 
Note that he saith propitiations.  sunt, pro valde malis et sinulla sunt adiumenta mortuorum, quales cumque vivorum consolationes sunt Quibus autem prosun●, aut ad hoc pro sunt, ut plenaremiss●o, vel certe ut tolerabilior sit ipse damnatio When therefore sacrifices 
An altar.  either of the altar, or else of alms, are offered for all faithful people baptized, they are for the very good, thanks giving, For them that are not very evil, they be propiciations, that is to say purchasinges of the favour & 
The mass is a sacrifice ꝓpitiatorie and even so are aims  mercy of god, For then which be very ill, although they be no help or profit to the dead, yet they be consolations and comforts of the living, but to 
to obtain mercy of god for the souls departed, and not only the passion of Christ.  whom they are profitable, either it profiteth them to this end, that they may have full remission of their sins, & pains, or at the least, the their pains may be made more tolerable. Doth notes. Austen affirm here manifestly without all doubt, that the souls departed are relieved through alms given for them, & the sacrifice of the mass? Doth he not also plainly say that by alms, and by the sacrifice of the mass, the souls departed obtain remission of their sins, and that they are ꝓpitiations or means to purchase mercy of god for them? What madness is it them to deny this, or to say that s. Austen doubted of this matter, how blid are they then which stiffly defend that the mass is not a sacrifice profitable to the souls departed out of this world? Sajnct Austen speaketh here, & in many other places of altars, which our new brethren did cast down, as the heretics called Donatists did, which never christian good man did. Again he sayeth, Propter quorundam soluenda 
Lib. xvii. ca two. de civitate doi.  peccatorum vincula Christus ad inferna descenderat. Christ went down into hell to lose the bonds of certain sinners. This his saying must needs be understand of hell, which is called purgatory, and of sinners being their punished for their sins, because Christ descended not into the hell of the damned for ever, for their 
Math. xxv  sins shall never be loosed, because their pains are, & shallbe, (as Christ said) eternal, or endless, I ten he saith, Pro defunctis quibusdam, vel ipsius ecclesiae vel quorundam 
Tomo. v. li xxi, ca xxiiii be civitate dei.  piorum exauditur oratio The prayer either of the church, or else of some godly men, is heard of god for certain persons departed out of this life. 
Tomo, x Sermone, 32. de sanctio,  Doubteth he here of purgatory? Also when he preached to the people of the souls departed, he said thus: Illo transitorio igne (de quo dixit Apostolu●, ipse enim, saluus erit, sic tamen quasi pet ignem) non capitalia, 
i, Cori, iii,  sed minuta peccata purgantur, With that transitory fire (of the which Paul the Apostle hath said, that he shallbe saved, but yet so as it were through fire) are purged small sins, not deadly sins. Seest not thou (good reader) that. S. Austen establisheth here again purgatory by th'authority of S. Paul? doubted he then of it? Moreover 
Lib. ix confessionum, cap, xiii,  he prayed for his mother departed saying: Nunc pro peccatis matris me; deprecorte, domine, exaudi me, per medicinam vulnerum nostrorum, quae pependit in ligno, & sedens ad 
S Austen prayed for his mother being dead  dexteram tuam, inter pellat pro nobis, I pray to thee, now, O lord, for the sins of my mother, here me by the medicine of our wounds, that is to say thorough thy sons passion, by which our sins are healed which did hang upon the cross, & now sitteth on thy right hand praying for us He prayed to God also to inspire the 
The sacrifice of the mass.  hearts of priests to pray at the altar in their masses, for his mother Monica, & Patricius his father, her husband. I did not weep (saith he) in those prayers, which we made to thee, o lord when the sacrifice of our price or ransom was offered for my mother. Obl●tiones ꝓ spiritibus dormientium. quas vere aliquid adiuuare ipsos credendum est, sup ipsas memorias, non sint sumptuosae. 
Ang episto.  Let not the oblations made in the remembrance of the dead be to costly, which we must believe, something to help 
Is this to doubt of purgatory  them, doth he then doubt, that sacrifices avail the souls departed, when he saith we must believe that they ꝓfit then? Must 
Sacrifices do ꝓfyt the souls departed,  he not be very foolish, that will believe these new teachers before s. Austen & 
Tomo. x. sermone. 41 de sanctis. ●  all the other ancient doctors, which are plainly against them in this matter. In an other place he writeth thus again Quicquid de istis peccatis (minutis) a nobis redemtum non fuerit, illo, igne purgandum est, de quo ait apostolus, ipse saluus erit sic tamen quasi p●gnem. Whatsoever of these small sins we leave unraumsomed, shallbe purged with that fire, of which saint Paul speaketh, saying, he shallbe saved, but 
i Corin. iii,  yet so as it were through fire. Ita peccatain hoc seculo purga, ut in futuro ille ignis purgatorius, 
The fire of purgatory  aut non inveniat, aut certe parum inveniat quod exurat. Cleanse thou so thy sins in this world, that in time to come, that fire of purgatory, either may not find, or at the least it may find but little, which it may burn away e. Siauten n●e in tribulatione gratias agimus, nec bonis operibus peccata redimimus, ipsitam diu in purgatorio illo 
Mark we●● this,  igne moras habebimus quamdiu peccata tamquam lignum, foenum, stipula, consummantur, signis dorro● erit quam quid potest in hoc seculo paenarum, videri, 
S, Austen doubted not of purgatory,  aut cogitari, aut sentiri But if we give not god thanks in our tribulation, neither yet redeem our sins with good works, we ourselves shall so long time remain in the fire of purgatory, until our sins be consumed, like as wood, hay, or stubble, which fire shallbe harder, or more painful, than any pain, that may be seen, thought, or felt, in this world. Is this to doubt of purgatory? He 
Tractatu ● in johannem.  sayeth in an other place, that priests at their Masses do rehearse the Saints and Martyrs names, not to pray for them, as they do the names of others departed, that they may rest in peace, but that they would pray for us to God, that we might follow their godly and virtuous life. This is very plainly written of holy Saint Austen 
Note this reader, of the masses sacrifice.  (and aught to persuade every good man to believe as he did in this manner, which sayeth again.  
Oration bus sanctae ecclesiae, et salutari sacrificio, & eleemosynis, quae pro eorum spiritibus erogantur, non est dubitandum mortuos adiwari, ut cum eis misericordius agatur a domino, quam eorum 
Tom, x, sermone, xxxii de verbis apostoli i, thessa, ilii,  peccata meruerunt: Hoc enim a patribus craditum, universa observat ecclesia, ut pro eyes, qui in corporis ac sanguinis Christi communione defuncti sunt, cum ad ipsum sacrificium suo loco commemorantur, oretur, atque pro illis quoque id offerri commemoretur. Quum vero eorum commendatorum causa opera misericordiae cele: brantur, quis eis dubitat suffragari pro quibus orationes deo non inaniter alligantur? Non omnino 
Et de cura agenda promortuis, Cap, 1,  ista prodesse defunctis ambigendum est  
This it may be Englished, it is not to be doubted, that the dead are helped, through the prayers of the holy Church, and the sacrifice, which bringeth salvation and by alms, that are given for their souls, so that our Lord should entreat them more mercifully, than 
Read ye that say, S Austen doubted of purgatory,  their sins have deserved. For the whole church observeth and keepeth this thing, taught them by tradition of the fathers, that prayer is made for them, which are departed in the communion of Christ's body and blood, when they at the sacrifice itself, in their place, are remembered, and that same sacrifice is remembered also to be offered for them, when for their sake commended (to GOD) works of mercy be celebrated, and done, who doubteth but that they are helped thereby, for whom prayers be made to god not in vain? We must nothing doubt at all, but that these 
The sacrifice of the mass is ꝓpitiatory,  things do profit them. Note here good reader, divers lessons against Peter Martyr, & the other Swinglians. First that Saint Austen calleth the sacrifice of the holy Mass: Salutare sacrificium, a sacrifice ge●ing to us salvation, which is the mass to be a 
S, Austen doubted not of purgatory,  sacrifice propitiatory. Secondly that he saith thrice, it is not to be doubted but that the souls departed are holp throw prayers of the church the sacrifice of the mass, & alms given for them to obtain the ●auor and mercy of god: 
Atradition unwritten in the scriptures,  Thirdly note that he saith, that it was than a custom & an usage through out all the catholic church (which was left to it by tradition of the fathers) that prayers should be said, alms given, & Christ's body & blood offered in sacrifice 
Doctor Thomas Cramner, D, Ridle● Latimer, Rogers Thomas Hoper, and semblable others,  at mass, for the souls departed, & that no man should doubt, but that they were relieved thereby. He must be then very foolish, that will believe Peter Martyr, or the makers of the articles adjoined to the catechism before named, or any other which doth teach the contrary to this catholic doctrine, because Saint Austen declareth them to be no members of the catholic church of the which he and the holy fathers 
The Swinglians are not members of the catholic church but Schismatics,  than were members. Seeing our English Lutherans, and Swinglians that so shamefully err in the blessed Sacrament of the altar, are so manifestly deceived in this matter, against both the Scriptures, the catholic church and also the ancient doctors: why will men be so mad any longer to follow them in any other of their wicked opinions? For can the holy ghost be with them that are no members of Christ's church, but plain Schismatics, as now it appeareth that they be? Finally Saint Austen writing, whether 
Libro de cura, ● mortuis, agenda Cap, iiii,  it should profit the soul, if the body were buried nigh to the tomb of a holy Martyr, which question 
Merits of wor●es,  Pauline the Bishop of Nola asked of him, said, that it should be profitable, because the man's friend seeing him buried there should pray to the Martyr for his soul. Qui affectus, cum defunctis a fidelibus exhibetur, eum prodesse non, est dubium his, qui cum in corpore v●uerent, ta●a sibi post han● vitam prodesse meruerunr. Which affection and love, when faithful men show it or do it for the dead, it is no doubt, but it profiteth them, that deserved, whiles they lived, that such things might profit them after their death. Who yet will say that. S Austen doubted of purgatory? He doubted not of purgatory, nor of the pain thereof, but only of the manner and the durance or continuance 
Ad dulcitium q, two, et in enc●iridie,  of that pain, whether that as wood abideth longer in than hay, and have then stubble, so 
Serm, de anunabus defunctorum.  some man's soul should be after such resemblance longer in that pain than some others. And yet he writing afterward of the same matter, declared that he doubted not in it. 
Rabanus, li, two, de institutione clericorum, cap, xliiii,   
Rabanus holdeth with this faith, saying Sacrificium, pro fide hum defunctorum requie offer, quia per totum orbem hoc custoditur, credimus quod ab ipsis apostolis traditum fit Hoc enim ubique catholica tenet ecclesia, que nisi crederet fidelibus defunctis peccata dimitti, non pro eorum animabus eleemosynas saceret ve Isac●●f c●ū offerret To offer sacrifice for the quiet rest 
Hoc idem habet Isidorus, lib, i, cap. xviii, de offici●s, ●cclesiastici  of the faithful departed, because it is observed & kept throughout all the world, we do believe that it was ordained and taught of the Apostles. For the catholic church doth keep & use it in every place, which except she believed the sins of the faithful departed to be forgiven, would not give alms, nor yet offer any sacrifices for their souls. Saint Hierom ratifieth this doctrine saying: 
Ad Pammachium de ob●tu ux oris sue Pauline,  Pammachius noster sanctam favillam ossaque veneranda eleemosynae balsamis rigat. etc. sciens scriptum sicuta qua extin guit ignem, ita eleemosyna peccatum Our friend Pammachius watereth the holy ashes, & worshipful bones (of his wife Pauline) with the sweet balm of alms deeds, knowing that it is written: like as water quencheth 
Ecclesi, iii,  the fire, so doth alms deeds quench sin. Again he saith: Et sicut diaboli, & omnium negatorum, & impiorum, qui di●●erunt in cord suo non est deus credimus aeterna tormenta, 
In ●alce commentariorun in isaiah lx vi.  sic peccatorum, & impiorum, & tamen christianorum quorum opera in igne sunt probanda atque purganda, moderatam arbitramur & mixtam clementiae sententiam judicis.  
And as we do believe that the pains of the devil and of all that deny Christ, and of all wicked persons, be eternal and everlasting: even so we think that the sentence of the judge (Christ) against sinners and ungod lie men, and yet Christians (whose works must be tried and purged by fire) to be moderate, and mingled with clemency and mercy.  
Thirdly he sayeth: Notandum autem quod 
In proverbia, xi, The sacryfica availeth the souls departed,  et si impiis post mortem nulla spes veniae est, sunt tamen, qui de levioribus peccatis, cum quibus obligati defuncti sunt, post mortem possunt absolui, vel paenis, videlicet castigati vel suorum precibus & cleemosynis, missarunque celebrationibus, sed haec quibuscumque fiunt, et ante judicium, et de levioribus fiunt erratis  
But it is to be noted (saith s. Hierom,) that although the wicked persons 
A notable place of, S Jerome both for purgatory and also for the holy mass.  have no hope of forgiveness after they be dead, yet there be some, which may be loosed after their death from small sins, with which they were bound, when they died. That is to say either punished with pains, or else through the prayers of their friends, or alms deeds, & with Masses, said or song for them. But yet, for whom soever these things be done, they most be done both before Domes day, & also for small and light offences.  
S. Bede our countryman expounding 
Beda in cap, 3, luce,  these words of s. john Baptist, Christ shall baptize in spirit & fire, sayeth: Sunt qui ita exponunt, quod in presenti in spiritu, & in futuro in igne Baptizemur.  videlicet sicut nunc in remissionem omni peccatorum, aqua & spiritu renascimur, ita & tunc de lenibus quibusdam, quae hinc nobis cuntibus adheserunt, purgatorii ignis ante judicium ultimum baptismate, permundemur. dicente Apostolo, si quis superae 
1, Cor, i,  dificaverit etc. Ipse saluus erit, sic tamen quasi per ignem. There be some men, that do expounnde S. john's words thus, That is to say, we be baptized in 
Idem habet Haimo in. 1. Cor. 3.  this life, in spirit, and in the life to come in fire: which is as much to say, as now in this world we can have no remission of our sins, except we be borne again of water & the spirit: even so in the world to come, we shall be cleansed before the last judgement, by the baptism of Purgatory fire, for certain small sins, which we died in. As S. Paul sayeth, if any man build upon the foundation, wood, hay. etc. he shall be saved through fire. How plain is this against all the Lutherans & Swinglians, which deny Purgatoric. S Ambrose holdeth with this 
Oratione. Funcbri de obitu Theodosii, unꝑatoris.  Doctrine, saying. Da requiem perfecto ra mulo tuo, requiem quam praeparasti sanctis tuis, give rest, O Lord, to thy perfit servant, the rest, which thou hast prepared for thy saints. Again he sayeth, comforting one Faustus, over moche lamenting the death of his sister. Non tam deplorandam, quam frequentandan 
Lib. 2. epistle. 8.  orationibus re●r. nec maesticandam tuis la crimis, sed magis oblationibus aī●m eius deo commendandan arbitor. I judge that she ought not so much to be wept for, as to be often prayed for. Nor I think that thou shouldest sorrow for her, but rather cause sacrifices to be offered 
The sacrifice of the Mass proufiteth the dead.  for her to God. Why winked our new brethren at these manifest sayings set forth, in this matter? would they that we should credit them before all the holy Doctors of the Church? Are they so blind and shameless to desire that of us? But yet hear again what some other of the old & Godly writers, say in this questions that therbi it may yet more plainly appear, how greatly Peter Martyr, & his brethren do er●e from the belief of Christ's Catholic church, & the holy Doctors of the same, to the end that all men may forsake their doctrine or beware of it in time to come, that they perish not for ever, but may be saved.  
Tertulianus in his book that he 
De Monogamia.  wrote exhorting widows not to marry again, saith, Pro anima mariti oret, & refrigerium postulet ei interin, & in prima resurrectione consortium & offerat annuis diebus dormiti on●s eius, Let the widow pray for her 
yearly minds are no new things.  husbands soul, and desire of God for him in the mean season, a refresshing or an easement of his pains & a fellowship in the first resurrection, and let her offer yearly for him the day of his death. Are they not then very blind, that will follow our new brethren, which do teach the clean contrary to this godly Doctrine, & yet they would make me believe, that they set fourth the bel●e●e of the primative Church?  
He again in another place sayeth. 
De coro●a Militis.  Oblationes ꝓ defū●tis ꝓ natatores anu● die sac●●us We do make oblation, and keep amnyversaries for the dead. This was 
anniversaries.  written above thrittene hundred, and fifty years past, & yet our new Gospelers would make us believe, that this doctrine is new, and that it was set up by the school men, as an Article advered to the Catechism before rehearsed, falsely sayeth. Who will then 
Arti. 23.  believe them in other things, seeing they lie so plainly in this thing?  
S. Pauline, to whom▪ S Austen 
Epist, ad Pammachium defientem mortem uxoris sue. Lege paulinum.  wrote, thus hath, T●●eā prose q●●utus ●● remediis falutaribus & vi●is operibus hoc est, eleemosinis, debito ordine: Primum charo fune●i justa persoluens, piis lachrimis, & largo charitatis roar per●u s●is, ●●ligiosas exequias honorasti.  
Thou hast showed to her thy love 
Episto●●. 1.  with wholesome remedies, and lively words, that is to say, with alms given to the poor for her soul, in●dew order first of all keeping deryges and serue● for the dearly beloved dead perso●aige, thou full of charity 
parsonage. Or. Dirigee●.  shaft hovonted her Godly obsequies or Diriges with soving tears, declareth not this saying this aūn●ient Doctors belief herein? Charles the great Emperor, in the Ep●aphe, which ●he ma●e upon the To●be of Adrian the Pope, wrote this, Qui ●●gis ho● versus, devoto peotore suppler Ambor●● miti● di● miserere le●●  
¶ Thou that ●eadest these verses, make humble petition to God, and say with a de●onte mi●de, god have mer●y upon them both.  
Sayn●t Cyprian declareth plainly, 
Lib. 1. epistle. 9  that he and his e●ders the bishops, believed the pra●ers, & the sacrifice of the holy Mass, were profitable to the soul's departed, for he saith Victor, cum contra form Turrian in concilio a sacerdotibus 
S. cyprian. and his elders believed that there wa● a purgatori And that the sacrifice of the holy proufyiet● the dead.  datam, geminium faustinun prelby●●rum ausus ●it a●torem constituere, non estque pro dormition●eius apud vos fiat oblatio, aut deprecatio aliqua nomine e●us in ecclesia frequentetur. This was written about. M. CCC. ye●es sense of this holy martyr, and great clerk, and it is this much to say in English seeing that victor hath been so bold to make Gemine fa●stine his executre, against the ordinance made of the Priests in the counsel there is no cause why any sacrifice should be made for his death amogest you, or any prayer used in the Church, in his name.   

¶ Certain Greake Doctors sayings for the defence of Purgatory, whereby the faith and belief of the greek Church may plainly appear in this matter, as the belief of the Latin Church doth by the authorities afore recited.  
TO th'intent, good reder, 
damascene.  that thou mayst evidently see, how that our new brethren do err against the belief of all godly ancient 
S. Austen hath the same lib, de Heres. Cap. 53.  fathers of all ages, both of the greek & latin Church also, I will briefly recite certain greek Doctors sayings upon this matter first Saint Damascene in his book of Heresies, sayeth against the heretic. Aerius. Negat ꝙquam offerendum esse ꝓ mortuis, He denieth that any thing should be offered for the dead, ergo by the greek church they are condemned of Heresy that say, as Aerius did, and therefore our new teachers, and their scholars are all out of the right 
Lib. ●. Tomo. 1, ca ●5.  way. Epiphanius also, a greek writer, which was almost twelve hundred years passed writing against the above named Aerius, sayeth, after he had rehearsed his reasons made against praying for the souls departed Postea vero de eo, quod proferantur 
Read ye, Lutherians: and Swinglians and return to the truth again.  n●ī● vi●a defunctorun, quid hoc magis fuerit utile? but afterward, touching that, that the names of the dead be rehearsed at mass what thing can be more profitable for them than this? Prosū● preces que ꝓ ill●s fiunt, et●ā●●tot culpam non abscindant, Prayers which are made for the dead do profit them, although they take not quite away the whole offence? Memoriam facimus pro pec●atoribus, mis●ricordiam dei implorantes. We do make a memory for the souls, of sinners departed) desiring god to be merciful to them. Also in another place, teaching 
●i. ●. Tom. ●. sub ●●nem  us briefly the Doctrine and faith of the Apostolic & Catholic Church, writeth thus. ●●●●is autem, qui vita defuncti sunt, ex 'noint, memotia●●aci●●t orationes ad deum perficientes, ac cultus d●ui●os, & mysteriorum dispe●sationes. Sees● thou not here, good Christian reader, the belief of the greek Church? doth not this old writer comdempning Aerius of Heresy condemn therewith all our new Preachers, seeing they teach the same heresy▪ but hear now this English of Ep●phanius words afore recited, which is this.  
As touching them, tha● are dead, they do remember them by name, praying to God for them, accomplishing the godly services or worship pinge●, & the distributions of the Sacrame●●es, in the Mass he meant. L●●here is the belief of the greek church, which S. Damascene doth set for the again saying.  
〈…〉 
Sermone de obdormientibus.  〈◊〉 sacram●ntis memor●am eorum quif●deliter obdorm●erun●, habendam edixerunt, Quod ad●●●e 〈…〉 contradictions observe 〈…〉 & catholica● ecclesia Christi, & dei a 〈…〉 ad fine● 〈◊〉 ab coque tempore usa que in preses, & in fine● vs●que ●nundi. omnino hoc neque 
Hec est catholica ecclesia extr● quam ●un● s●inglia● & vit ●eran●  〈◊〉 neque absurd, neque t● mere fortuitous ordi●● 〈◊〉 ●st. Quae ●nim 〈◊〉 religio 〈◊〉 nescia sus●epit, & ●n ●ot se●●la se●uat in cōcuss● maxim vana sunt sed utisia, deo placita, saluti●ue nos●● 〈…〉.  
The holy Apostles disciples of ou● saviour, made a●●●e, and an ordinance, that a memory should be had, in the dread ●ll and lively sacraments of them, which were dep●●ted in the faith of Christ●. The which thing the Apostolic, and catholic Church of Christ, h●ther 
● tradition of the apostles,  to observeth and keepeth steadfastly, yea and that without any again saying or contradiction, from one end of the world to the other, and from that time of the Apostles ordinance continually unto this present time, and unto the worlds end shall. And this was not ordained in vain, neither foolishly, nor 
what can our new men say to this? are they of the catholic church which deni the Doctrine that she holdeth  yet rashly, or by chance. For such things as Christ's Religion, that cannot err, receiveth and keepeth so long unmoved, be not in vain, but profitable, to God pleasant, & much helping to our salvation. He maketh mention in that sermon of masses, said the therty, and the forti day and at the years end, yearly for the dead, which things, the catholic and Apostolic church observeth steadfastly and without saying against it of any person. Then he sayeth teaching us a very notable lesson. Profecto●●●tiuolū & inutile opus esset, quum tot sancti dimnoque spiritu pleni, patriarc●ae, patres, ac doctores 
Note this fruitful les●on.  fu●rint, utique aliquis corum, ad c●●smodi c●●rem sopiendum incubuisset, at tatum abest, ne quis unquam subvertere tentaret, ut confirmarit ethan, quotidieque magis ac magis huic operi studeatur mere metunque incremento adiiciatur. Certainly if 
Note this fruitful saying.  this deed were vain and unprofitable to the souls departed, seeing there have been so many holy patriarchs, fathers, and teachers, which were full of the holy ghost, some one of them would have endeavoured himself to have put down that error but it is so far from that point, that ever any man assayed to over throw it, that they have much rather confirmed and strengthened it, and every day more and more men labour to do it and also to increase it. This lesson overthroweth all our new brethren's doctrine, and not only in this matter  
S. Athanasius (as Damascene 
S. Athanasius.  witnesseth) said in a sermon made for the dead. ●i quis diem, obieti●, licet in aerens deponatur inhumatus ne omiteris oleum & caeram invocato christo d●o, ad sepulchrum accendere. ●ccepta enim deo sunt, plurimanque referunt secum mercedem. 
●lisi et cera in exequ●s mortuorum.  Oleum enim & caera holocaustum est incruentae autem hostiae oblatio, propitiatio est  
If any man depart out of this life, although he be not buried, do not thou let pass to light oil, and Wax at his grave, calling upon god by prayer. For God doth accept them, and they bring with them a great reward, For Oil and wax 
The Mass is asacrifice ꝓp●tiatorie  are sacrifice, but the offering up of the unbloody Sacrifice (which is the sacrifice of Christ offered in the mass without blood shedding) is a propitiation, or an obtaining of God's mercy for the soul departed. Then after he sayeth that the holy apostles of God did teach the people to pray for the dead, and yearly to make memorials for them, and that the thing pleasyth God very much. How ygnorant were than Doctor Richard Cox, & Christopher Nevensun when they did give out an Inyunction in their visitation at oxford, that no candles, torches, or other lights should be used at any burials, saying. S. 
Candles ● lights aught to be used in the church.  Athanasius exhorteth men to use them at the tombs & graves of the dead, and sayeth also that they are a sacrifice to God? It was a custom many years sense, that lights should be used in the churches. For saint Gregory Nazianze S. Hieromes' master writeth of them, saying,  
Lampades, quas accendis sunt venturae illuminationis 
Orati. in. 5. Lavachrun.  misterium, cum qua obui●bimus sponse splendidae ac virginalis ainae, splendidis fidei lampadibus.  
The Lamps, which thou dost light or bourn, when Baptism is ministered, doth signify the light to come wherewith we shall meet the spouse of the bright shining virginal soul, with bright Lamps of faith. Again he sayeth. Proin de pulchra fuit nobis 
Oratione in S. pascha.  hesterna splendoris ac luminarium sancta celebritas, quam publice, & privatim peregimus universum genus hominum parva, dignissima tamen expensa, igne noctem magni luminis instar, illuminantes Therefore yesterdays holy feast of 
The pascal taper, & the blessing of the fire be no new things.  brightness and of lights, was to us fair and goodly, which we did both openly and secretly, giving light to all mankind, with small charge, yet most worthy and with fire making the night so bright, as it were day light, and a little afterward he sayeth.  
Pulchrior d●nique hod●erna est festivitas, quoniam lumen hest●●num, magni luminis exorientis praecursio erat, & tanquam laeticia quedam festum prae●cdens, hody resurrectionem ipsam celebramus.  
To be short, this days feast is greater, and more solemn: because yesterdays light (the paschal taper he meant) was but a going before of the great light, (christ) rising up from death, and as a certain joy and gladness coming before the feast, but this day we do keep high and holy the resurrection of christ itself. yet once again hear him saying thus of 
Oratione ● in Iulian●●  Constantius th'emperor being dead. Constantius in oimbus omni elatus est laudibus, ac pompis, iisque venerandis ac nostris nec non cantibu●, totam noctem resonantibus, & lumina ribus accensis, quibus Christiani transitum honorare pium censemus etc.  
Constantius was brought forth with the praises of all men, & with a worshipful company, & also with our songs that lasted all night, and 
It is godly to burn lights at burials, & also other times.  with Torchelyght, with which we count godly to honour a Christian man's passing out of his world. What can our new brethren say to this? will they think, that we aught to believe them before these holy fathers? S. Hieron speaking of certain presents or gifts sent to him of one Marcelia sayeth.  demonstremus aliqua mister●a 
Tom. 1. Epist. ad Marcellam.  esse in munisculis cerei. ut accenso lumin●, sponsiad ventus expectetur. That I might declare some mysteries to be in thy presents 
Good works.  I think that the candles signify, that the spouses coming to judgement must be looked for of us, with a burning light of godly living and of virtuous conversation. Were not then our new teachers very ignorant, when they moved men to have no lights in the Churches.  
Sayncte Austen writeth also of 
Tom. 10, serm, 7. de tempore.  lights to be bourned in the churches, saying. Sunt multi quivovent, alius palla, alius olium, alius ceram ad luminaria noctis. etc. Therbe many, that do vow, some 
Libro. 1, Cap. 9 de institutione clericorum.  to give a pall to lay upon the dead coprs or body, an other oil, an some other wax, to bourn all night.  
Rabanus which was a 'bove seven hundred years past, saith. Cerei solent accendi in signum laeticiae, utque ostendatur lux illa qu● illuminat omnem hoinem. etc. Candles are used to be lighted up, for a sign of gladness, & that light should be showed forth, which lightened every man that cometh into this world. What mente then our new brethren 
john. 1.  to take all lights out of the Temples? Came not that their doing of the Prince of Darkness.  
S Hierom wrote against one Vigilantius, because he spoke against lights and candles accustomedlye then used in the Churches. Accensiante 
Tom. 2. Epist. 10. Ripario.  tumulos martyrum cerei, idolatry insignia sunt. Are the candles, which do burn● before the martyrs tombs, or shrines, 
wax candles.  tokens of Idolatry? which is as much as if he had said, they b● not, albeit thou thinkest that they so be. Qui cumque accendunt cereos, inquit, secundum 
Rom. 14.  ●idem suam, habent mercedem, iuxta●id, Abundet unus quisque ●suo sensu. They that light up wax Candles have a reward of God according to their faith, as. S Paul sayeth. Let every man satisfy his own judgement, in things that are indifferent.  
Such wax Candles, or torches 
why candles are set up before the saints combs and Images  are lighted and bourned, both to remember the holy saints faith and their virtuous life, which did shine in this world like lamps & candles as also in sign and token that they are now in the glory eternal. Wherefore such lights are not set up principally to the saints Images but to the saints, & finally to god, which made holy those saints, and endued there souls, with the glori & brightness of heaven.  
S. Hierom addeth and saith. Neque 
Math. 26  Christus indigebat unguento, nec lumine cere●rum martyrs, & tamen il●a ●ulier in honorem christi, hoc fecit, deuo●oq●● mentis ●ius recipitur Absque marty●ūreliqui●, per totas orieutis ecclesias, quando legendum est evangelium, accenduntur inminaria 
Read this ye swyngiyans and recant your error in time.  iam sole rutilante, non utique ad fugandas renebras, sed ad signum laeticiae demonstrandum.  
christ neadid not the ointment nor the martyrs the lightinge up of wax candles and yet that woman poured out that ointment upon christ in honour of him, & he accepted her deuor●●. 
why candles are lighted up when the gospel is red.  without any martyrs relics thorough all the churches of the Aeste, whiles the Gospel must be read, they the candles, although the son do shine, not to put away the darkness but to show a sign or token of joy and gladness. How blind then were our new bishops, and preachers, when they would have no lights at all in the churches? was this to restore the church of England (as they pretended, and bare men in hand) to the faith, religion and ordinances of the primatife church of Christ? but to return again to our matter of purgatory, hear now some other Doctors sayings.  
S. Clement Pope. s, Peter's disciple, 
Epistle. 1  & successor writeth after this sort. justruebat mortuos se pelire & diligenter eorum exequias peragere, pro eisque otare, & eleemosinas dare saint Peter did teach us, (saith Clement) to bury the dead & diligently to make their exequys and diriges, to prai for them, and to give alms for their souls, is this Doctrine then new?  
S. Cyryll also, which was almost 
Lib, 8, in ieviticum. cap. 12. 13.  twelve hundred years passed, declareth evidently the same. with these words spoken of the lepry, and divers kinds of sin. secondly it must be understand of those sins that passeth with us out of this world and remain with us after this life of the which certain are so fixed to men's souls, that they can not be put away for ever.  
Alia vero esse, que purgationem possunt recipere, secundum 
Purgatory is no new thing  inspectionem & judicium pontificis illius quem occulta latere non possunt, quique dispensabit aias singulorum secundum hoc, quod in eyes maculas leprae, aut expiabiles, aut inexpiabiles videri. We most understand that there are other sinners, which may be purged 
Note well this.  after this life, according to the looking upon them, and the judgement of that bishop (Christ) to whom hid things cannot be unknown, which shall distribute every man's soul, according as he shall seethe spots of their lepry (which signifieth sin) to be either able to be cleansed or else not able.  
S. Gregory, Nazianzen, s. Hierons' 
in calce lib. basilii in● carmina sepulchralia.  master prayed for s. basil being dead, saying. Deus ei beata donet. GOD give to him the bliss of Heaven. again he prayed thus. Nunc domine Cesarium suscipe peregrinationis nostrae primitias, etc. Now receive, o lord, Cesarius, the 
Orati. 7.  first fruit of our peregrination or pilgrimage.  
S. chrysostom confirmeth the same 
Serm. 3. in cap. 1. and Phil. homi ●4. in joan.  with these words. Iuuemus defunctos ꝓviribus, procuremus eis aliquid auxilii, precantes exhortemur & alios, ut pro ipsis orent, pauperibusque indesinenter pro illis eleemosynas demus. Let us help the souls departed to 
Mark. 9  our power, let us provide some help for them the when we pray, we provoke other to do the same for them Let us not cease to give alms to the poor continually for them. Then 
Homi. 69. Populum Antiochenum.  he addyth these words. Non frustra ab apostolis san●tum est, ut in celebratione venerandorum mysteriorum, memoria fiat corum, qui hinc discesterunt, No●erū● illis multum ●molumenti hinc fier● multum utilitatis, statute siquidem universo 
The mass is a sacrifice to purchase grace and mercy of God.  populo, manus in celos extendente, cae●u iten sacerdo tali, verendoque posito sacrificio, quomodo deum non placamus pro ipsis orantes.  
It was not for nought, that the Apostles enacted, that at Mass a memory should be made for the souls departed. They did well know that it did greatly profit them. For when all the people do stand holding up their hands towards heaven, and the priests also, and the dreadful sacrifice is present before them, how can it otherwise be, but that we appease gods wraeths, so praiinge for them? what is this, if it be not prayers and the sacrifice of the mast, to be means to obtain the mercy of God for them souls departed? we see then evidently, that both the greek church and also the latin Church believed otherwise than Peter martyr, and other the protestants doth.  
read. s. Chrisostom in the places 
Homi. in Math. 32 Homi. 69. ad populum antioch, lib 6. Cap, 4, de sacerdotio. Homis, 41, in 1. Cor. 15. Homi. 2. in acta. Homi. 2. in Acta apost De ecclesiastica. Hiero● Cap. 7.  noted in the mergent, here which I do pass over, to be short, adding only this, of them all. Non frustra oblationes pro defunctis fiunt, non frustra preces, non frustra eleemosyne, hec ●īa spiritus disponit, volens, ut nos mutuo iuuemus.  
S. Dionise Paul's disciple (whom Damascene allegeth in his sermon of the dead) sayeth. Deinde divinus sūmu● sacerdos, orationem sacratissimam super eo facit. afterward the high holy priest maketh a veri godly prayer over the dead body, he addeth also of the bishops that pray for the dead, saying Precatur oratio illa divina elementian, ut cunta dimittat per humanam infirmitatem admissa peccata, 
Prayers made for the dead in the Apostles time.  defuncto, cumque in luce statuat, & in regione ●●●orum, in ●inibus Abraham, etc., That prayer desireth God's goodness to pardon and forgive the soul departed all the sins, that he hath committed thorough frayelty of the flesh, and to set it in light, amongst the living, in Abraham's bosom, which ●● heaven What will our bretheren●● christ say to this? aught not the makers of th'articles annexed to the said catechism to be ashamed of their error when they said that pourgatory was set fourth only by the school doctors and that they invented it?  
S. basil in his Mass sayeth. 
S Basi●les mass maketh mention of praying for souls departed.  Dia●onus viuo●um et corum qui dormierunt, quorum vult, meminit, Sacerdos ait, Memento domine oim qui predormieru● in spe resurrectionis vit● eterne, Hic Sacerdos mentionem facit corum, quorum vult & vivorum & mortuorum pro mortuis aut● dicit: pro requie & remissione aī● famuli tui. N. in loco luminoso, ubi au●ugit tr●stitia & gemitus: fa● cum quiescere deus ●oster,  
The deacon remembrith which he will, both of them that are a live, & also of them that are dead. The priest saith in his mass. Remember, O lord, all men that are dead before time, in hope to rise up again to everlasting life Here y●●●iest remembreth in his prayers whom he will, both of the dead & of the living. I pray, O lord, to y● for the rest & remission of thy servants soul Richard, john. etc. Make him, o our God, to take his rest in the place full of light. where is neither sadness, neither gro●ig or morning at all. S. chrysostom hath 
S. Chrisostomes' Mass.  the same in his book of the Mass.  
S Gregory bishop of Nissa. S. Basyls brother wrote a sermon of the 
1. Cor. ●.  soul's deꝓted, wherein the saith plaily, some men shallbe purged, by fire, after there death: Who will yet believe these new teachers, y● say there is no Purgatory, seeing the ancient Fathers of both the greek church and Latin do so manifestly set it fourth in their books? but hear one or two other Doctors sayings, to conclude this matter.  
Theodoretus which was above. ●ii 
Libro. 10, Cap. 6. tri part. Histo.  hundred years sense, thus writeth of the godly Emperor Theodosius the younger, praising his deeds, and acts. The relics of the Doctor ●. chrysostom, were afterward carried into the kings City Constantinople. And again, the most faithful 
wax candles.  people, running thorough the sea, as thorough the land, did cover the waters of Hosphorus, Lampadibus & cereiss, with burning Lamps & wax candles. Wherefore the Emperor laid up secretly this treasure 
saints relics are in treasure which the Heretic vigilantius despised, as other do now wickedly.  of s. Chrisostomes' relics in that citi. which Emperor beareth both his grandfathers name, & also keepeth his godliness undefiled. Is in Chrisostomis loculum defigens oculos, atque frontem, pro Archa dio et eu doria genitoribus suplicavit, ut ignoranter deliquentibus veniam deus condonaret As he looked steadfastly upon the place wherein. s. Chrisostomes' relics were kept, made humble petition for his father and mother Archadius & Eudoxa, then departed, that god would pardon & forgive their sins, which they had committed ignorantly.  
Abdias the apostles scholar, which saw christ, testifieth that s. Andrew 
Lib. 3, histo apostolece  prayed for one that was dead. At ille grans agens narravit Nicholaum excess isse de corpere, orans, ut in pace quiesceret. But S. Andrew 
Note this.  gave thanks and declared the s. Nicholas was dead, and he prayed to God that his soul might rest in peace. Lo one of the apostles prayed for the dead.  
There are many other ancient writers, and great learned fathers, which doth set forth the same Doctrine by the scriptures, and the custom of the Catholic church, the ever hath been, from the first beginning of Christ's church hitherto, but I will pass over them, because these now before alleged in this traicty are sufficient to teach every man, what hath been ever the belief of Christ's universal church, in this matter so that, whosoever be not of that belief, he may yet return again to the church & embrace it, lest he be damned, being out of the same, in which case, & estate he that is, & so abideth unto the end of his life, cannot be saved by christ, which is the head of that his church, and the saviour only of it, as S. Paul plainly witnesseth, 
Eph. 1. &. 2 &. 5. Colo. 1. 1. Petri. 3. john. 17.  and also. S. Peter, resembling Christ's church to noah's Ark, or ship, wherefore I beseech God almighty the God of unite, concord, & consent and christ our saviour, which prayed for us to his father, that we might accord in religion & in a godly charitable unite both of faith and manners, & died for the purchasing of the same, to grant us grace all together to agree in the same godly unite, to whom be honour, & glory world with end. Amen    

¶ brief treatise of the sign of the Cross, and of the crucifix.  

To the Reader.  
WHen I saw that the cross of Christ (good Reader) was not only cast out of the Temples in this our country but also overthrown and destroyed clean almost in all high ways as though it were a thing to be abhorred of Christian people, I thought it good to set forth in writing, how much the ancient doctors of the church of Christ, regarded & esteemed that sgne, and the image of the crucifix, that thereby men might well see, and perceive, how shamefully they erred, and were deceived, which did cast down that sign of the cross or destroyee the image of Christ crucified to the intent that they might beware of that Heresy, and abominable opinion. Take therefore in good worth, I beseek thee, good reader, this my labour, and endeavour, for if thou so do, thou shalt encourage me to set forth other treatises in semblable matters for thy instruction and edification in the true faith of Christ unto whom with the father, and the holy ghost, be all honour and glory, for ever and ever.  
Amen.   

¶ The beginning of this brief treatise of the cross, and the Image of Christ. which the new brethren did cast down, and set up the hinges arms in stead of it.  
GOd said to the angel (, good christian reader) pass thorough 
Ezechi. ix.  the midst of the city Jerusalem, & make the sign of Thau, upon the foreheads of men, mourning, & sorrowing kill not all them, upon whom ye shall see, Thau. S? Jerome expounding that text of the prophet, writeth thus. Tha● litera, crucis habet similitudinem, quae in chri●●anorsi frontibus pingitur, et frequenti manus insc●●ptione signatur The letter Thau, hath the likeness of the cross, which is made in christian men's foreheads, and is marked with often writing of hand. Also Saint Paul said, god fordid 
Galath. vi,  that I should glory or rejoice in any thing, but only in the cross of 
Apoca. seven.  our Lord jesus Christ. But now let us see, what the old doctors of Christ's church judged in this matter, S. Damascene saith, the cross 
Damas'. li. 4 cap. 12, 17,  is a buckler and harness against the devil, that he touch us not, we do worship the figure of the precious cross not the matter of which it is made, but the figure as the sign of Christ. The honour of the image is referred to the thing figured, or represented by that 
The worshipping of the cross.  image, Qui hanc adorant, participes sint Christi crucifix, I pray god that they, which do honour, or worship the cross may be made partakers with Christ 
Mark ye that hate the cross & call it an ydol,  which was crucified, Damascenus lib, 〈◊〉 cap xii. ait Omnia, que deo adiacuerunt adoramus, ipsi reverentiam, p●etatisque cultum exhibentes. We do worship all things, which lay to Christ, very God, when he was crucified, g●●yng to him the ●●●erence and godly honour. The holy Emperor Constantine, which was the first christened Emperor that ever was, except Philip, & reigned about. M. CC. years sense, said 
In edicto eius inter opera clementis,  we have made the Churches, of the blessed Apostles Peter and Paul, and enriched them with gold, & silver, where we laying up in a secret place, their most holy bodies with great honour, have made their shrines 
Relics of saints & Shrines of them.  of wood, which no wether nor element can hurt, and we have put in every one of their tombs, or shrines, a cross of most pure gold, and most precious stones, and fastened them 
A cross of gold.  there, with nails of gold, unto the which we have given fermes of possession, for the continuation of the 
Lights of the church  lights. This Emperor, when he was in great care, and took much 
Li i. ca iiii. t●iꝑ. histo.  thought, how he might withstand his enemies in battle, saw in his dream the sign of the cross brightly appearing in the firmament, & Angels standing by it, wondering at it, and saying to him, O Constantine in hoc vince Overcome thine enemies, O Constantine, by this sign of the 
The right honouring of the cross.  cross. We see then that the sign of the cross hath a great virtue, and ought not to be despised (as it hath been of late amongst us English men) but rather to be had in great price, and worship, so that the honour, or veneration, given to it, be referred to Christ, which was crucified upon the cross.  
That did the holy Emperor Constantine see. For●he caused the 
Li, i, cap, v trip histo.  signs of the cross to be carried in 〈◊〉 before his army, and his soldiers did worship it.  
〈…〉 habebit 
Eurropus. li. xi. Li. i cap. ix trip histo.  He gave greatest honour or worship to the most holy cross: This is written of him to his great renown and praise, and to their reproach and shame, which do, or have despised that sign of the cross, yea destroyed it, but I will let this pass and bring forth other men's sayings, in this marier.  
Pauline which was in saint Austenshine, 
Paulinus Episto, nineteen.  almost it thousand two hundred years sense, thus writeth 
The image of Christ crucified was used in saint Austin's time.  of the cross, and the image of Christ. crucified.  
Sub cruce sanguinea, nivio, stat Christus in agno. Christ standeth in a figure, or picture ●●a●●hite ●●●ude; under ●s himpne ●osse. Also he writeth, thethe ●nd the yeakle desired help of Saidst ●●l●l● when the●●●as great danger amongst them by fire, and obte●●ned s●o●●●t by the sygge of the cross, ●or ●he● are his words.  
〈…〉 impolitic sub●ē●● alt 〈…〉▪  
Ipse domum rem●●●, modum, sed gra●●● 〈◊〉, 
Matal●. x. divi Felicts   
De crucis aeternae, sumptum mihi sanguine lignu●,  
●romo tenensque manu, a duertis ꝓ●●ingero ●ām●▪  
●● el●p 〈…〉,  
Arcorem●ue hostem ●onl●●o umbones 〈…〉▪  
Credit, nec donate mihi, sed ●ed dite, Christo.  
Grates, et iustas date laudes omnlpo●en●,  
〈…〉 crined ●●●isti et non●●●●stat,  
Indefides nobis, & in ●●●er●ce nixa 〈◊〉  
profui●, & nostram cognovit flamma salutem.  
N●● me● vox, aut de●tra illum, sed vis cr●●cis igne.  
Terruit in que loco, de quo ●urre●cratipse,  
 circumseptam praescripto simine flammam,  
Cedere et extingui, ●remitu moriente, coegit,  
Et ●inere exortam, cinere remeare procellam,  
Qu●ta crucis virtus? ut se natura relinquat, 
Quamta vis crucis.   
〈…〉  
Mu●a man us cre●●is, tun● ill●●●cend●a 〈…〉  
A●pergens, larg● c●●i●bat vincere Lymphis.  
〈…〉 fontibus ●●●res,  
〈…〉,  
〈…〉  
● ¶ The ●●ect and sum of these verses is, that when no water could que●ch● that great ●yre, 〈◊〉 it did ē●●●● it, than Pau●●ne took i● his hard the sign of the cross, & went into the ●●a●●e of it, defending himself, ●●om ●●●yng, with the cross, 〈…〉 the ●y●e ceased clean, & ●●hust 〈◊〉 ●●ne by it, as he wryte●● 
A notable history of the cross & a miracle wrought of god by it,  〈◊〉. Was not this ● great miracle, which god then wrought by the cross? why the●● are men so blind to dest●●y that ●●gure, and sign by th● which God did work so notable a miracle? The said Pauline sent 
Epis●o, xi,  to Seuer●s a piece of the cross for a great gift; exhorting him to lo●●e upon it many times, for to remember what exceeding pains and torments Christ had suffered for us, that thereby he might be inflamed with devotion and love towards him.  
Cassiodorus an old writer telleth 
Li, two, ca nineteen histo. triꝑ. apud Cassiodorum,  that a certain parsonage, called Probianus, when he was christened was helped of a very great disease, which he had being an heathen man, and yet he would not worship the most holy cross, which was the cause of all that his health. Than god appeared to him, and showed to him the sign of the cross, which was upon the altar of the church, declaring 
An altar.  thereby, that he should not deny to honour the cross, for his sake which died upon it for us.  
Saint Athanasius writeth thus of 
Li. de inc●●nation. verbi  the virtue and puissance of the cross.  
¶ Signo crucis magica omnis pellitur ●●s, omne venefi●um, omnis que irration alis voluptas tolliner By the sign of the cross (saith he) all witchcraft is put away, all empoysonment is taken away, and all unreasonable pleasure, or lust is kept away from man. S Martial, which was Saint Peter's disciple, hath this sentence of the cross. Crucem domini, in quem credidistis, semper in ment in ore, in signo ●en●●e.  
Hold ye ever the Lords cross, 
Martialis, epist. ad bird galenses, cap. ix,  in whom ye have believed, in your mind, in your mouth, in a sign, by this only sign, heavenly victory is given to us, and with the cross baptism is sanctified, or hallowed hitherto.  
Eusebius reciteth in his story, the 
Eule, lib, x, cap. xxxi●  many jews were saved from burning and peril of fire, by the sign of the cross. Epiphanius also writeth, that a christian woman was styered of a 
Epiphan, li. i, To. it, adversus here●e● contra heir. iii.  jew by incantation to sin, and that she was preserved from the sin through making upon her a sign of the cross. He also reciteth that a certain jew called joseph, drieve away the devil from a mad man, by the sign of the cross, made upon water, and that water sprinkled upon him: Which joseph being a christian man, obtained licence of the Emperor Constantine, to build upon his despences, or cost, a church in a city named Tiberias, but the jews by incantation & witchcraft impeached & stopped his fierce to burn, which he had made in furnases, for the making of Lime, and other matter necessary for that his building. The which thing joseph seeing, to be water 
Holy water  in a vessel, and made a cross upon it, and called upon the name of jesus, for to help him against that the jews incautation, and the done, he sprinkled the fire, and the fornases with that water, and than the enchantments were put away and the fierce burned. Also we read in the History of the church, written almost. M. CC. years passed, that a godly Bishop, called Marcellus, & 
Lib. ix. cap. xxxiiii. triꝑ histo,  an other head officer, commanded a temple of jupiter, which was the worshipped as a god, to be throw down with fire, which thing, when they went about to do, there appeared a dreadful black devil, letting the fire to burn, which thing the Bishop hearing, can thither hastily, and commanded that a vessel of water should be brought to him, & to be put under the altar, where that devil lay. Then he prayed deuout●ly to god, that he would not suffer the devil to use that tyranny any longer; and after that he had prayed, he made a sign of the cross upon ●he water, and bad his Deacon, named 
Holy water  Equitius, to put fire under that altar, and to sprinkle that water there about.  
Quod cum fuisset factum, Daemon effugit, non feren● aquae vir●utem. The which thing being done (as the history witnesseth) the 
Holy water  devil fled away, not suffering the virtue or strength of that water.  
We read also in the same history, that one julian, which had clean 
Lib. vi. ca i tri● histo  forsaken Christ and his faith, asked of one that had a familiar spirit, and used enchauntry, whether he should obtain the Empire, that he desired or not. The which enchanter brought 
Entropu●. li. xi. ●ex Romanor●.  him down into a deep den, under the earth, and there made invocation to the Devils, and anon there appeared many fearful Devils, which when julian saw, he made the sign of the cross upon his forehead, and then the Devils ran away incontinent, 
The de●●l cannot abide the cross, in ●hich o●re new brethren follow him.  because they could not abide the sign of the cross  
What then shall I say of them which have cast down crosses? What of them which do call the image of the crucifix an idol, and do abhor it? may I not well say, that they are therein followers of the devil? But I will go forward to the rehearsal of other Doctors sayings in this matter. Saint Jerome thus writeth of one Paula than dead: 〈…〉 
Ad Eusto●ium 〈…〉  quesis ipsum dominum pendent cerneret, ado●●ba● She went a pilrimage to Jerusalem, & prostrate or falling down upon her face before the cross, she 
Read ye destroyers of crosses and roods.  worshipped as though she had seen our Lord himself hanging upon it. Again saint Hierom saith. Arm or defend thy forehead oftentimes, 
Ad demetr 〈…〉  with the sign of the cross, that the devil find no place in thee. Saint Basyll saith. Figura crucis signare eos qui in 
De 〈◊〉 sancto cap. 27  nomen domini nostri jesu christi spem habent, quis scripto docuit 〈◊〉 To make a figure of the cross upon them that have 〈◊〉 〈◊〉, or 
A tradition not written in the scripture.  trust in the name of our Lord jesus Christ, who hath taught by writing? As if he had said, it is an ancient custom of Christ's church, left by tradition, without any holy scripture. Saint Chr●●ostome also 
Home. xiii. ad Philip,  saith, all things are made perfect by the cross, Baptism is also given with the cross again he saith, art 
In cap. 3. ad colosse.  thou a Christian man? use the sign of the Cross, say thou I have this thing only a Bouclier, this only a medicine. Also he saith if a man say when he goeth out of his house, I 
Tom. 4. Homi. 21.  forsake the devil, and do cleave to thee Christ, arming himself with the sign of the Cross, neither man, nor the devil can hurt him. Furthermore he saith. Cum reg●neramur, 
Homi. 55. in Matheum.  crux domini adest, cum sacratissimo alimur cibo, cum in ordine consecrandi statui●ur ubique, ac semper id victoriae ensign nobis assistit When 
Our new brethren do not use this in the sacraments.  we are borne again in Baptism, the cross of our Lord is present or helpeth us, when we are nourished with the most holy meat, when we receive holy orders, in every place, and at all times, that sign of victory is present, or helpeth us, I ten he saith, have thou ever the cross before 
Tom. 5. lermone de continentia joseph.  thine eyes, & that at that time shalt depart away pure from sine. For as the cloud, a figure of the Cross, defended the hebrews 
Exodi. 14.  that they should suffer no evil of the Egyptians, even so the cross seen before our eyes, doth straight with drive away all evil lusts. Finally he 
Hom. 31 de cruce, et latrone. Tom. 2. the church giveth n●t ●o much unto the cross  saith, the cross is unto us the cause of all blessedness. This hath delivered us from blidnꝭ of error, this hath restored us out of darkness to light, this hath joined us unto God, when we were separated from hi. This Cross giveth us all good things sufficiently. Than the sign of the son of man (saith christ) shallbe seen in the sirmament, hast 
Math. 24.  y● seen the brightness of the sign of the cross, which the compaygni of Angels, & the multitude of archangels, shall bear on high, upon their shoulders. & c? what excuse shall they have when the cross of christ shall appear at dones day, which have destroyed Crosses, or cannot abide to see them? Doth not s. chrysostom give here as much honour 
Upon good 〈…〉. 6. 〈…〉. hi. etc.  unto the cross as the church doth saying or siging before the Rood or image of the crucifix? ave crux. etc., Hail ● cross. etc. S. Cyril also writeth of the rood, or crucifix against one julian 
glib. 6 con●. julianum. No●e this.  which, when he had forsaken christ, & was returned to the worshipping of false gods, reproved (as heretics now do) christian men, for the honouring of Christ's image. Thus he hath reciting julians words, o miserable men which leave the worshipping of great 
Note that our new men now do follow that heathy man which had forsaken christ.  jupiter our God, & do worship the wood of the cross, making the images of it in your forhedꝭ, & before your housꝭ To this reproach of julian S. Ciryll answereth, saying. Moreover he calleth them wretched, which do ever make a sign, of the precious cross, both upon their houses, and foreheads also. We will declare with out labour, that such words, which are comen out of evil thoughts savour of extreme ignorance. Than he reciteth the great, and divers benefits, which came to us by christ and his death and than saith.  
Hoec oina recordarivos facit salutare lignum: et suadet, 
2. Cor. 5.  ut cogitemus, quod (sicut dicit Paulus) unus prooimbus mortuus est, ut viventes non ultra sibiipsis vivant, sed ei, qui pro ipsis mortuus est, et resurrexit.  
That is to say, the wood, which bringeth 
This wicked july Turrian destroyed the Sign of the cross in the stag or banner, which good constantyne had made, and that he did that he might bring the soldiers to the paynims idolatry, unto the which our new brethren would have brought us, if god had over threw them in time. Triper. hist Lib, 16 cap. 30.  health, causeth us to remember all these benefits, & counseleth or moveth us, to think that (as s. Paul saith) one is dead for all, that they which are living, should no longer live to their own pleasure, or after their own lusts, but to honour & glory him which died for them, and rose up again from death. Seest thou not here, good reader, that the Image of christ crucified was used in the Church before S. cyril's time, which was above. in. C. lx. years past? Seest thou not also, what profit cumeth to us, through the beholding of that image, with a remembrance of Christ's death? Thirdly here appeareth plainly that the new brethren in christ are followers of this apostata julyan. cyril saith 
Reed ye which have destroyed crosses, or cannot abide them.  also there, to the said julyan, Wilt thou that we should cast away, and leave the wood, which bringeth us into remembrance of all virtue, and set fourth to women and children, thy idols? Again he saith to him, because, to live honestly, and godly maketh men most holy which have that endeavour, or desire, therefore (as I have said) we do make the cross of the precious wood, for the memory or remembrance of all goodness, & virtue, hitherto S. Cyril. S Ambrose writeth also thus of the same matter. Infigimus oscula ligno crucis, fateor, 
Ambros. lib 〈…〉 Theodosii.  ●c coram eo genua fleetimus, at non ligno, ut ligno sed quatenus signo, Christum nobis representanti, illam impendimus adorationem. We do (I grant) kiss the wood of the cross & do bow down our knees before it, but not to the wood, as wood, but we do give that worship to the 
mark this wet gentle reader and learn how so worship the rood or cross of Christ. Philippe i● as the first. Beda de hist anglorum. Ambros. de obitu. Theodosii inperatoris  wood of the cross, as a sign representing to us Christ. Also he speaking of S. Helen, (mother to the Emperor Constatine, which was the second christened Emperor, that ever was,) saith, that she found by inspiration of the holy ghost, the cross upon the which Christ our saviour did suffer his death, and than he addeth these words. She found out this title of the Cross, jesus of nazareth, the king of jews, and she wourshipped the king (Christ) not the wood, for that is the error of the 
The right use of images and of the cross of our saviour christ.  gentiles, or the Heathen, and the vanity of the wicked men. She worshipped him, which hanged upon the wood of the Cross.  
Lactantius also standeth upon our side, saying. It is sufficient for men, 
Lib. 3. ca 27 de vera sapientia.  at this time, to declare of what strength, or force the sign of the cross is. How great fear it might be to the devils, he shall know, which shall see, how they abjured by christ, do fly out of the men's bodies, which they had besieged, or possessed. Anon after he saith, christian men in Christ's name, with the sign of the cross, do chase away devils, & that the heathens do not make sacrifice to their Gods, if any be present having his forehead marked with a sign of the cross, & that their gods the devils, seeing the sign of the Cross do fly away. Again he saith that the Devils dare not come to him, or hurt him, which they see to have a sign of the cross.  
Prudentius likewise writeth of 
Prudens de passione Agnetis.  this matter saying.  
Tam purpurea supplex  
Sternitur Eneadoe, rectoris ad atria christi  
Vexillumque crucis sumus Dominator adorat.  
Cyrpian hath this saying.  
Quicumque sint sacramentorum ministri, qualescum 
Sermo de passione Domini.  que sint manus, quae vel mergunt, accedentes ad baptismum, vel ungunt qualecunque pectus, de quo sacra exeunt verba, oper●tionis authoritas in figura crucis, omnibus sacramentis largitur effectum. etc.  
Who so ever should be ministers of the Sacraments, of what so ever sort the hands should be, which should dip in the water, those that 
Oil & the figure of the cross were used in Baptism in S. Cyprian'S time.  come to baptism, or anoint the breast of man, what so ever it be, of the which the holy words are spoken the power or working in or by the figure of the cross giveth effect to all the Sacraments. Again Cyprian 
Ad jubatanum.  saith, now also this is done with us, that they, which are baptized 
The cross is used in confirmatyon of children.  in the church, should be presented by the rulers, or prevostes of the church and should obtain the holy ghost, both by our prayer, and laying of our hands upon them, & should also be made perfect with our lords sign, the cross. Linus 
Linus lib. 1 de passione Petriet Pauli.  (which was in the apostles time, & wrote a book of the passion of. S. Peter and S, Paul,) showeth that S. Peter gave as much honour or more, to the Cross, than the church giveth, or hath given to it in any song, or Prayer, for he writeth thus of it. When S. Peter came to the Cross, to be hanged upon it, he said O grace unspeakable, for in the name 
Read this diligently.  of the Cross is peace. This is the wood of life, by which the power of death is destroyed. Let me have no 
Galath. 6,  glory, or rejoicing but in the cross of our lord jesus Christ. O cross which hast joined man unto God, and delivered him from the Captivity of the devil. O cross, which dooste ever represent to mankind, the passion of the saviour of the world, and the ransom of man's captyunytie, safe, & sound, when a very true faith followeth. O cross, which workest daily peace between the heavenly creatures. (Angels) 
Lo the right v●e of the cross is to represent to us Christ's death.  God, and man, and dost diligently repair, and renew our mediators death, before the everlasting Father, with a most faithful embassaderie the church travailing for her sons. S. Gregory, Hieromes' 
Tripar History. lib. 6. Cap. 1.  Master, reciteth the same no table history of the Cross, which I rehetsed before out of the Tripartye 
O ra, 1. in Iu●●anum Apost.  histori, of julian, for thus he writeth. Re inexpectata perculsus, ad e●●cē, et vetus confugit remedium Hacque ob timorem signatur, adiutoremque facit, quem perfequebatur. Praevaluit 
Mark of what force and strength the cross is  signaculum, daemons compefeuntur, t●mores soluuntur.  
julyan being in the Den, where Devils appeared veriterribly, was stricken with fear by a thing not looked for, or that chanced suddenly, & ran unto the cross, and the old remedy and he for fear is marked with it, and he maketh him his aydoure, or 
Note readre that the sign of the cross feareth away devils.  helper, whom he did persecute. The sign of the Cross prevailed, the devils are refrained from doing evil, fears are put away. What blindness were they in than, which destroyed all crosses, and would not suffer the hosts, that should have been consecrated, upon 
what malicious blindness was this?  the Aultre, to have the figure of the Cross printed upon them? Did not they show themselves to be followers of the devil in, and by that their doing? Prudentius, which was in S. Austin's time, thus writeth of 
Prudentius Lib. cathe●erinon.  the Cross, made in Christ's holy name.  
Fac cum vocante somno,  
Castum petis cubile,  
Frontem, locum quo cordis  
Crucis figura signet,  
Crux pellit omne crimen.  
Fugiunt crucem ter●brae.  
Tali dicara signo,  
Mens fluctuare nescit.  
Discede, christus hic est,  
Ch●istus hic est, liquesce,  
Signum, quod ipse nosti,  
Damnat tuam caternam.  
O tortuose serpens, etc.  
¶ When sleep calleth upon thee, & thou goest to bed, see that thou make a sign of the Cross upon thy forehead, and thy breast. The cross putteth away all sin, the devils, which are full of Darkness of sin do fly from the Cross. A man's mind given to serve that Sign cannot doubt or waver. O Crooked serpent, depart away, christ is here, faint, or cease thy cruelty, for christ is here. The sign which thou knowest, condemneth thy garrison, band, assemble.  
Add to these the sayings of tertulian, which was almost. m. cccc. years sense, he saith. Qui e●ucis nos pu●a● 
Tertulianus in Apoleg. ca 16  religioses, consecraneus noster eri●.  
He which thinketh that we christian. people have devotion to the Cross, shallbe our companion in the saith. This he wrote against the Heathen, which did blame, and reprove christian men for worshipping of the Cross. Also he reciting many traditions 
Tertulianus. Decorona ●●lit●s. what so ever we do we should make a ●igne of the Cross upon our foreheads.  of the church, not written in the Scripture, saying thus.  
Ad omne prog●es●um, atque promo●um, adoemm aditum, et exitum, ad vestitum et calceatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ●d sedilia, quacunque nos conversatio exercer, frontem signacul● (crucis) ferimus.  
At every going forward, and anauncinge of ourselves, at every coming to, and going out, when we put on our clothes, & shoes, when we baythe or wash us, when we sit down at the Table, when lights come in, when we go to our chambers, when we sit down at the sieges, with what thing so ever we do exercise ourselves. we do make the sign of the Cross, in our foreheads.  
With these Authors agreeth S. 
Tonatius. Epistle. 5.  Ignatius, john the Evangelists scholar, saying. Crucis tropheum est contra principis mundiv●●tutem, quod videns expavescit, et audiens timet. The victory or the virtue and strength of the Cross, is against 
of worldly ●yuers.  the power of the devil, that is called the prince of this world, which sign he seeing dreadeth, & hearig it feareth. Lactantius which was xii. hundredth years passed, & of whom I wrote before, writeth largely of the virtue and force of the Cross, recytinge the great profit, which we may have by diligent and Godly beholding of the crucifix, or rood, for he saith thus  
Quisquis ades, mediique subis in limina templi,  
Siste parum, insontemque tuo pro crimine passum,  
Respice in me, me conde animo, me in pectore serva,  
Ille ego, qui casus hoīm miseratus acerbos, 
Lac. lib. carminum, de passione christi.   
Hunc veni, pacis promiss interpres, et ampla,  
Conis culpae venia, hic clarissima ab alto,  
Reddita lux terris, hic alma salutis imago,  
Hic tibisum requies, via recta, redemptio vera,  
Vexillunque dei, signum et memorabile, fari,  
¶ who so ever thou art, which interest 
The English of these verses.  into the midst, or middle of the temple, stand still a littyll while, and behold me an innocent, which suffered for thy sin, lay me up in thy mind, keep me in thy heart, I am he, which having pity upon the bitter fall of man, came hither an expounder, & a mediator of the peace which was promised to man, & can hither a large pardon of the common fault here is a light most clear given to men on the earth from heaven, here is a fair or holy image, here I am to the rest, a right way, and a very ransom, and an estendart sign, and a thing to be remembered, and spoken of, anon after he addeth these verses.  
¶ Vertice adusque pedes me lustra: en aspice crine,  
Sanguine concretos, et sanguinolenta sub ipsis,  
Colla comis, spinis que caput crudelibus haustum,  
undique diua pluens vivum super ora cruorem.  
Compressos speculare oculos, et luce carentes,  
Afflictas que genas, atentem suspice linguam,  
fell venenatam, et pallentes funere vultus,  
Cerne manus clavis fixas, tractosque lacertos,  
Atque ingens laterivulnus, cerne inde fluorem,  
Sanguineun, festosque pedes. artusque cruentoes.  
Flecte genu lignumque crucis venerabile adora, 
Animaduerte lecte●   
Flebilis innocuo, terramque cruore madentem,  
o'er petens humili, lachrymis suffunde subortis  
Et me non numquam devoto in cord, meosque,  
Fer monitus, sectare meae vestigia vitae,  
Ipsa supplicia inspiciens, mortem que seuaera●,  
Corporis innumeros, memorans animique dolore●  
Disce adversa pati, & propriae invigilare salut● etc.,  
Consider me or look upon me from 
The effect of these verses in English,  the crown of my head, to the soole of my foot, lo, behold my here joined together fast with blood, and under my bush of here my bloody neck and my head cruelly crowned with thorns, that the blood raime 
Helpeaketh in Christ's person hauging upon the cross,  out of it, & bleading upon my godly face, quick blood on everyesyde. Look upon mine eyes closed, and lacking the sight.  
Look also upon my cheeks, and my dry tongue, empoisoned with gall, and pail countenance, as it 
What perfect cometh to us by the crucifix.  were of a dead corpse.  
Behold my hands fastened to the rood or tree, with nails, and my arms stretched out to the extremity.  
Look also upon the great wound of my side, and the blood which did issue out of it. Behold my weary feet, and the bloody limbs of my body. Thou weeping, bow down thy knee, and honour the worshipful 
Referring that honour to me, which was crucified upon it.  Rood of the cross, & falling down upon the earth, which is moist with mine innocent blood, kiss it humbly with thy mouth, and sprinkle it with the tears of thine eyes.  
And remember me sometimes in thy devout heart, and bear in thy mind my commandments or warnings, follow my life, beholding my pains, and sharp death, remembering the unnumerable dolours both of my body & soul, learn to suffer patiently adversities & to be diligent about thine ownsaluation Hitherto Lactantius, writing of & upon the image of Christ, or the Rood, and declaring openly, what Lessons, and profit we may get by the devout and godly beholding of it, and honouring of the same ever looking with a perfect faith, upon Christ, and honouring him, & bearing in mind his bitter passion, which he suffered upon the Rood, for our salvation. This doing we shall not offend God, but greatly please him, and be much encouraged, and moved, to forsake our sinful life, and to serve god the better. Which thing the sevente general 
Actione. 17  counsel, and the second (holden at the city Nicaea, at the which were assembled three hundred Bishops) did approve, saying: An Do. seven. C. lxxxxi We following the doctrine of our godly fathers, & observing the tradition of the catholic Church, in the which the holy ghost dwelleth, do determine with all diligence, & care, that images made after the manner and form of the holy cross are to be set up and had in holy vessels, 
Holy vessels, vestments.  in vestments, in walls, and tables, in private houses, in common ways, but chief the image of our 
Images of Christ & of Saints,  Lord jesus Christ, and than of his mother our Lady, of Angels, and all holy men. That through the looking upon those images, all they which do behold them, may come to the memory, and remembrance of the things figured, and salute them, & give unto them an honourable worshipping, not that the service, or worshipping, which is called in the Greek tongue Latria, and is due only to the the deity, or godhead, but as we come reverently to the figure of the cross to the holy gospels, to the holy smokes of incense, and also to the Lights of 
Lights of the church. Honour of an image. Note this gentle red●r  the church. For the honour done to the image, returneth to the thing represented by it. With what face or countenance dost thou resist (saith Leontius in his fifth book of his defence made for christians, against the image of the cross, seeing y● knowest that Abraham did worship Idolaters, Moses, jetro, a worshipper of Idols, jacob Pharaoh, Daniel 
The worshipping of the cross.  Nabuchodonoser, and wilt thou despise me (said this learned man abou● seven. C. lxx. years past) worshipping the cross of Christ? S. Austen writeth 
August To v. li. 10. ca 8 ●●●●●ii. dei.  much of this matter, of whose sayings this is one. Moses pra●ed his hands being stretched forth, in the form of a cross, and thereby he ●yd overthrow gods enemies, not 
Exo. xvii.  one of the Israelites being killed. Also he saith when the people were stung with fiery serpents for their sins, god commanded Moses to hang up 
To. v. two ● ca, viii, de ciu●ta, dei. Num. xxi,  the figure of a brazen serpent upon a pool that they beholding it, might be healed again, and death destroyed, as it were by the sign of the cross, as s. Aust●n saith there. The which being done, the serpent was reserved in remembrance 
A graue● image commanded of god to be made. Nun. xxi,  of the gods benefits done to them. This was a graven image, or asimilitude & sēbl●ce of a creature, which notwithstanding god himself bad Moses make. Therefore he did not forbid us to make any similitude, or graven image, of a creature without addition 
Ex●. xx. what God meant forbidding us. ●o make a graven image.  but that we should not make us any similitude, or image of any creature, to honour it as God, as the text of Exodus declareth plainly.  
Again this brazen serpent was a figure of christ, and signified him to be (as he said himself) exalted 
joan. iii.  or lifted up upon the cross, at the time of his death, which serpent whosoever did look upon, understanding by it Christ, and his most bitter passion, & believing in him, than to come, and to die for us, with a perfect faith, had remission of their sins, & not only health of their bodies. Wherefore 
Note this.  why may not we christian men have the figure or image of christ crucified, that we beholding it, might remember Christ's death, and by y● forsake our sins, and live more devoutly, as well as the jews had a picture of him to come, & to be crucified, and that picture was profitable to them? But to Saint Austen 
Austen.  again, which saith: the cross is honoured, and remaineth in glory. A locis suppliciorum fecit transitum ad frontes imperatorum, 
Tom. x, viii Psa. xxxvi.  Qui tantum honoris dedit paeni● suis, quid servat fidelibus suis?  
The cross hath made a passage 
In joan. tract. xxxvi  from the places of pains, to the foreheads of Emperors. What reward doth Christ reserve for his faithful people, which gave so much honour to the cross, upon which he suffered his pains? Again he sayeth. Qui crucem irrident, a daemonibus tanquam a best●is devorantur They that scorn the cross are devoured 
Note this reader.  of the Devils, as of beasts. Also he witnesseth that a holy woman, called Innocentia, which dwelled at 
Li. 22. ca 8, de ciu●. dei.  the city Charthage, was cured of a cancre, that she had in one of her breasts and is uncurable by nature, only by making a cross upon it. Moreover he writeth after this sort of the cross Except the sign of the cross be put either to the foreheads of them, that 
To. ix. ●r●. exviii. in Io●nnem.  believe, or to the water, by which they are borne again, or to the oil, with (which cream) they are anointed, 
Oil and cream.  when they be baptized, & confirmed, or else to the sacrifice, with which they 
The sacrifice of the mass.  are nourished, none of these things is well and perfectly done. He saith in an other place. The secrets of 
To. ix. de visitatione infirmorum cap, ili.  christian men have, as it were, a certain worshipful monument, or a thing for memory of our Lords cross, that they call a cross, which we also do confess, to be most worthy of all worship, and we do worship it for a remembrance of Christ, which was crucified upon it. For there is set upon the cross a certain image of a man as he were suffering there, by the which our lord jesus Christ's passion is renewed in our memory. Embrace ye & worship, this picture, meekly & humbly, but yet remember these verses. 
Note the right use of the road or of images.  Nec deus est, nec homo, praesens quam cerno figura Sed deus est, et homo, quem signat sacra figura.  
The figure of the crucifix, which I do see present, is neither god nor man. but he is both god & man, which this holy figure signifieth. The 
Mat. xxiiii  sign of the son of man, that is to say the cross of Christ (as Chrisostom, Hierom, S. Austen & other the doctors judge) shall appear at 
Aug, To. ● ser. xl. de sanctis. Note this,  domes day, & be carried in the air before him, coming to the last judgement by the light, or brightness of which, all the world, the sun, the moan, & stars shall appear very dark. What will they then say, for themselves, which have despised the cross of Christ in this world. They will bewail & lament there evil doing, 
To. x. ser. cxxx. de tempore.  but overlate. Heres. Austen again saying, before Christ was crucified, the cross was a name of condemnation, 
The honour of the cross  now it is made a thing of honour, afore that time it stood in the condemnation 
Mark reader.  of the cursed person, now it is erected or set up, for an occasion of salvation. For this sign we keep holy day, in remembrance of the cross. 
Holy rood day was holy day them, & it was taught by. s Pault. 1. corinth, v.  So also S. Paul teacheth feasts, or holy days yearly to be made for the cross, saying: Pasca nostrum. etc. Christ is offered up our pascal Lamb, therefore let us keep holy day, or make good cheer. etc. Christ when he went up into heaven (saith Saint Austen) 
To, x. in festo inventionis crucis,  left to us the cross for a remembrance of his passion, he left the cross for our health. This sign is an aid to 
To. x. ser. nineteen. de sanctis.  Christ's friends, and a let to his enemies, by or with the mystery of this cross, the rude are instructed in the 
Note reader.  faith before they be christened. The font of baptism, by which men are 
The hallowing of the font, which our new brethren did contemn utterly. Confirmation of children giveth grace which our new ghospellers deny. hallow altars. The cross used in the mass, Making of Priests & Deacons priesthood is a sacrament against our Lutherans and Swinglians.  borne again, is hallowed. By the sign of the same cross, those that are baptized do receive the gifts of graces, through the hands laying upon them. Churches are also dedicated with the figure of the same cross, altars are consecrated or hallowed, the sacrament of the altar, by putting between of our lords words, is made with this figure. Priests & Deacons are with this sign promoted to holy orders, and generally all the sacraments of the church, are made perfect through the virtue of this sign. This sign destroyeth witchcraft, it bringeth to nought all engines, or enterprises of the devils. And that thing, which the presence of Christ's body upon earth did, the remembrance of the victorious cross with a faithful calling upon the name of Christ, now doth, to be brief s. Austen writeth thus. Afore Christ 
To. ix. trac. ●xxvi. in joan.  was crucified, there was nothing to man's flesh more intolerable than the cross, now there is nothing more glorious in the forehead of man. Quid seruar●● 
The honour of the cross  de● suo, qu● talem honor●m dedit suplicio suo. What doth christ keep for his faithful servants, which hath given so gre● honour 
The honouring of the cross.  to the cross, upon which he suffered pains of death? To conclude (saith s. Austen) the cross is not now used at Rome in the pains of the guilty, for when the cross of our lord is honoured, it would have been thought that the offender was honoured, if he were hanged upon a 
Tom. 7, li 2 cap. 26. de peccatorum ●●●riti●▪ et ●em●●●.  cross. Moreover s. Austen writeth after this manner entreating of them that were taught Christ's faith afore baptism Catechumenos, secundum quendam modum, psignun christi, & crationem manus impositionis, puto sancrificari, & qui acc●piūt, quamuis non sit corpus christi, sanctum est tamen, & ●●●tius, quam cibi, quibus alimur, quoniam sacri●ētū est jiudge (saith he) that they which learn Christ's faith before they be baptized are made h●lithrow the sign of Christ (the cross) & prayer of laying hands upon them, & the thing which theido receive, although it be not Christ's body, yet it is 
〈◊〉 br●●●  holy, & more holy than the meats, with which we are nourished for it is a sacrament, that is to say, a sign of a holy thing, verily of the body of christ, which 
●hy we d● receive holy bread ever: sunday  the people should receive every sunday, after the godly council of s. Austen, & therefore they y● do not so rece●e chris●s body 
Epist. cxix. ad januat si  sondyily, they receive holy bred, as a sign of it, & of a charitable unity, which should be amongst us, christian men, joining us fast together, as in the bred the greines of corn are unseprably 
●. Cor. 10. ●nus panis sumus. etc., Epprianus,  conjoined together. Therefore holy bread ought not to be despised, but received of men as a godly sign of Christ's blessed body, contained in the holy sacrament of the altar. Also saint Austen saith. Antequam christus 
To. x. se●. cxxx. de tempore.  in cruce pependit, crux nomen condemnationis ●rat, nunc vero facta est res honoris prius in damnatione maledicti stabat, nunc in occasionem salutis erecta est, Before Christ hanged upon the cross, the cross was a name of condemnation, but now it is made a 
The honour of the cross  thing of honour. It stood before in the condemnation of the cursed man, now it is set up for an occasion of man's salvation. Than he addeth saying: this cross hath been the cause of unnumerable good things. The Angels shall bear the cross before Christ coming to the last judgement, 
Note this reader.  and it shall make the lights of the firmament dark, the sun, the moon and the stars. Who is then so unwise to believe our new brethren teaching men to abhor the cross & image of our saviour crucified.  
S. Bede our country man, which 
Lib. 2. cap. 20  was about. D CCC. years passed in the History of the Church of England, speaking of one pauline Bishop of yorcke fleeing away from thence into Kente sayeth. Attulit secum vasa preciosa Edu●ni regis perplura, in quibus et ●rucem magnam auream, et calicem au●eum consecratum ad altaris ministerium, que hactenus in ecclesicantii conseruata monstrantur, attulit.  
He brought with him from yorcke to Canterbury very many precious vessels of the king Edwine, amongst which he brought thither a great Cross of gold, and a chalise of gold consecrated or hallowed to serve at the altar, which things are se●ne yet reserved in the church of kent. Our new brethren lead with cowetousnes took all such vessels out of the temples, & turned them to profane and worldly usages, but le● them beware of God's vengeance which punis●hed balthazar for drinking 
Dani. 5.  in the vessels of the temple taken away by his father Nabuchodonazor, but of this I will speak at large shortly in an other treatise S. Beda also witnesseth that Oswalde 
Lib. 3. cap. ●. Hist. anglorum.  a king of England did set up a cross in a place, where he should fight against Christ's enemies, and kneeled down upon his knees before it praying to God, that he would aid him, and his soldiers in that great need. In the which place many miracles were wrought, and men continually unto this day do take chips of that Cross, and cast them into water, and then sick men, women, and beasts drinking of that water, or that being sprinkled upon them, were healed thereby. Also he sayeth that a man's arm, which was broken, was healed with the old Moss of that Cross, which man is now living. Dost thou not see now by these old Doctors sayings, good Christien Reader, in what reverence, estimation, and honour the sign of the Cross, was had amongst all Godly Christian people? were not then our late proceders, the new brethren, shamefulli deceived, when they preached, & wrote also against the sign of the Cross the Image of christ, and caused men to cast down the Roode-Lo●tes? Our Lord of his most tender mercy call them again out of that their great ignorance, and blindness, unto the very light of Christ'S true faith and religion, and to the unite of his Catholic church.  
¶ Eutropius, which was almost 
Lib. ●● rerum Romana●ū  M. CC. years sense, saith. It is reported that Christ appeared unto Constantine th'emperor, when he should fight against the cruel tyramnt Maxentius a persecutor of christians, & said to him, when he had first showed him the sign of the Cross make a like figure, and commanded him to use it as an aid in battle, that he might get the victory. Also this ancient writer and Eusebius do testify that constantine the noble christian Emperor, the second 
Philippe was the first christian Emperor.  Emperor, that believed in Christ, caused the sign of Christ's cross to be carried ever before his soldiers in battle, that they by the often saying & beholding of it, might cease worshipping of false gods, and honour the very true god, which he himself worshipped. Wherefore he appointed certain standard bears, which should bear upon their shoulders the figure of the Cross by course thorough out all the ●inges of his army. And our new teachers said, the sign of the Cross of Christ was an idol, and brought men into Idolatry, but that came of the devil that w●lde have men utterly forget christ and his passion, which he suffered upon the cross, and to fall unto Idolatry. Also the said authors do witness, that when one of constantines soldiers, which did bear the slandered in battle, in which the 〈◊〉 of Christ's cross was made 
Euse●ius, Hist. eccle.  did for fear flee avoaye was slain ●●●●daynlye, and he, to whom he gave the standard eschapped all peril, 
A miracle wrought of God by the Cross. Eutropuis Lib. two rerum Romanarun  when many Darts did sty●ke in the standard. More over these historiographers do record, that when Maxentius came fiercely to fight a against the said good Emperor Constantine, the Emperor commanded a cross of Gold, which he had made to be carried before him in that battle, and so he obtained the victory, many of Maxentius soldiers being slain, and that tyrant himself running away was drowned in the mire of a water, into which he fell. Eutropius also and Eusebius do witness that 
Helena found the Cross by gods advertysment.  Helena Constantine's good mother admonished in her sleep, made haste unto Jerusalem, & at the length found out (albeit with great difficulty,) christes Sepulchre covered with filth,) & Venus Temple being bylte upon it, and that place being made clean, & that Idols Temple being overthrown, ●he found there three Crosses, upon the which christ and the two thieves hanged, & when they began to doubt, which of them was the Cross of christ, the holy Marcharius Bishop of that City, laid one of them unto a noble woman, that had been long sick, praying most devoutly to God, that it might be known, which was the cross of Christ, & as soon as the cross touched her, she was healed clean of her disease. How devilish were then our Gospelers, that destroyed the crosses of christ, & did put down the feasts of the holy cross, saying 
Read this and note it well.  Christ's cross was invented by inspiration of the holy ghost advertising the the Godly woman Helena Constantin●, mother, to seek it out, & to find it, & seeing it was known from the ii other 
Li. 14. rerum Ro. anno. d 7●0.  crosses, upon the which the thieves did hang, by a notable Miracle? Paulus the Deacon witnesseth that the Emperor Theodosius sent his wit Eudoxia to Jerusalem to give thanks unto God for his benefits. Quae plurima dona eccles●is contu ●it, et adoratis tar● sancta cruce, quam colendis locis, reversa est ad regali● justinian the Emperor, which was in Agapitus & Sylu●ri●s the Pope's time, sent one Bilisar●●s a noble captain in war into italy to deliver it from the oppression 
Lib. 16. re●um Romanarum.  of the Goths, which having victory of them, at the length subdued (as Paulus Diaconus witnesseth) the Vandal●ans unto the Romans. Exin de i●le victor Roman venit, auream crucem centum librarum, preci●sissimis gem●is exornatam, in qua suas victorias descripserat, beato, Petro permanus Papae Vigilii obtulit. After that time Bal●sarius (sayeth Paulus) came a conqueror to Rome, and he offered unto saint Peter by the hands of the Pope Vigilius, a cross of Gold of a hundred pounds weight, 
Lib. 11. Cap. 29: Hist. eccle.  garnished with stones moast precious, in the which he had written his victories. We do r●ade also not in History scholastical (as Angel saith) but in the History of the church written by Eusebius almost D. CC. years before that other story, that when the great Idol Serapis was destroyed by Christian men, the sign of Christ's Cross was made, and set up in the place of it. Which the learned Payny●●s seeing, anon believed in christ, affir●inge that they learned of there elders, that the Idol Serapis should stand and be worshipped until a sign should be set up in the place of it, in which sign, or figure (that is the Cross of christ) salvation of man should consist; Seest thou not then, good Reader, that the cross of Christ hath been ever much esteemed of all good christian people in all ages, & that it hath been a mean to withdraw men from idolatry, and to lead them unto Christ's faith: were not then our new brethren very blind, when they called it an Idol, & caused men to cast it down, setting up for it the kings arms? wherefore let us use the sign, figure, and Image of Christ, as a sign of him to put us in remembrance of his bear passion, ever referring the honour done to it, unto christ our saviour, that we may fulfil that 
Deut. 6. Math. 4.  which GOD commanded to be done, saying. Thou shalt worship thy Lord God, and serve him only with that service, and honour, which is due only to him, as the creature, governor, c●nseruatour, redeemer, and glorifier of all, that shall be saved, through his great mercy, & his son jesus Christ's death, unto whom and the holy ghost b● 
●. Tim. ●.  all glory, & honour. forever and ever,   
Amen.   

The Rogation week.  
IT is no new th●g 
which our new brethren did put down  good Reader, that we do yearly go in Procession the Rogation week for of that usage, or custom this writeth one Alch●●nus A●●tus archbishop 
Alchuinus Homilica de ●o fest●  of V●enua, which was the year of our Lord God five hundred Currit quidemi 〈◊〉 non per Gallias modo, sed, pene per orbem totum rogationis obseruantiae flumen irriguum, et infectam vitis, terram uberifluxu annuae satisfactionis expurgat.  
The river or ●●ood, which maketh moist, of the keeping the Rogation runneth with a lively path, not only through France, but also almost through the whole world, & it pourgeth or maketh clean with a plenteoꝰ flowing of an yearly satisfaction, the earth, infected with vices. Anon after he showeth the cause why it was instituted saying. Vier●nae incendia Crebra te●iae motus assidui, nocturni sonitus, cuidem totiu urbis funeri prodigiosum quoddam minitabant● Nam populo●is hominum conventibus domestica fyluestrium ferarum species obuersabatur, gladiu● et ignis visi erant etc. That is to say, of●e fierce burning, and destroying things at the City Vienna, continual earth quakes, noises or soundings in the night, did often threaten a certain strange or a wonderful thing signifying afore, the destruction of the whole City. For the assembles of many men saw a familiar, or an homely appearance kind or figure of wild Forest beastis, a sword and fire was seen etc.  
Tunc S, Marmertus praecessor meus coram festivis alta●ibus, atistes, invietus persistit, lachrymis ac precibus inecudium compescuit, et concep●t animo r● gatione●, definivitque, quicquid hodi● palmis a● precibus mundus inclamat, d●o inspirant, ●ligitur pr●sens hoc triduum, quod est inter assensionis sac●ae cultum; et diem dominicum. Et ne obseruatio rogationum vilesceret, ad basilicam, quae menibus ●●at vicinio● civitatis, orationem primae processionis in dicit. stir celebri alacritate, copiosa multitudine, ●t maxima compunctione, ut revera populi la●hrvmis, et laboribus brevis atque angusta processio videretur.  
Than the holy Marmertus my predecessor a bishop not vanquished, stood still afore the solemn altars, 
Altars.  and he ceased the fire with weeping tears and prayers, & conceived in his mind the Rogations, & determined all that thing, for which the world cry out this day with holding up of hands and with prayers by the inspiration of God these present three days are chosen, which are between the worshipping 
Procession in the Rogation week.  of the holy ascension, and the sunday And that the keeping of the Rogations should not be lyt●e ●et by, he denounceth by proclamation commandeth or ordained, that the prayer of the first procession should be made unto the Church, which was near to the walls of the City They go with solemn joy, courage, reddynes, good will, & chaungement of cheer, for the esperance or hope, that they had in the thing, with a great number of people, and with great repentance, in so much that the procession appeared short and bryef through the people's tears, & pains. Statim episcopus instituit quo die proximo, id est, martis, et tertio die procederent, Tota haec festivitas est rogatio pro delictorum venia, by and by that bishop ordained to what place the procession should go upon the next day, that is to say upon the twisday, and upon the wensdaye.  
All this whole feast is a praying for pardon or forgiveness of sins Hither to that ancient archbishop a thousand years before our time wrote of the procession now used in the Rogation week. Therefore our new Gospelers ought to be ashamed, that they took away so ancient, and so Godly a thing, especially seeing they said that they would restore Christ'S Church in England to the Religion of the primitive church. Our lord turn their hearts unto his true faith again Amen.  
Imprinted at London in Fleetstreet at the Sign of the Hand and Star, within Temple Bar, by Richard Totell   

The second part of the book called a boucklier of the catholic faith, containing seven chapters: Made by Richard Smyth doctor of divinity of Oxford, & reader of the same there  
¶ EXCUSUM LONDINI IN aedibus Roberti Caly, Typographi: Mense januarii. Anno. 1555. Cum privilegio ad imprimendum folium.   

¶ The contents of this second book, which is divided into seven chapters.  
THat it is not lawful for a man to forsake his wife but only for adultery, and that, if he forsake her for that cause, yet he may not marry again, as long as she liveth, although Peter Martyr, johan Hoper, & such other did teach the contrary, against God's law and man's.  
two. A confutation of an abominable error of Peter Martyrs setting forth, which William Tyndale taught in his preface upon the Epistle to the Romans before his translation, which is that our salvation consisteth only in God, and nothing in us, which wicked opinion taketh clean away man's free will from him.  
iii. The baptism of children, against all the Swinglians, and not Peter Martyr only, and the Anabaptists.  
iiii. That the souls of men departed do not sleep, but either they ●oe to heaven for their good works, or else to Hell for their evil before domas' day.  
v. That it is lawful and good to put fiance, esperance, or trust in our good works, next after God, a● in his gifts, which thing Luther, Bucer, Peter Martyr, & semblable others deny. Also that we may live godly for the heavenly reward.  
vi. That Baptism is not only a sign & a mark of our justification & profession, nor only a seal and confirmation of the same, as Peter Martyr and the authors of the catechism, and articles setforth in king Edwardes the vi time falsely and wickedly do say, and teach.  
seven. That all godly vows, as the vow of virginity, of continual chastity, promised by a widow, the vo● of wilful or voluntary poverty, and ●emblables, ought by God's law● to be observed under the pain of everlasting damnation▪  
Finis.   

The first chapter. That it is not lawful for a man to forsake his wife but only for adultery, and that, if he forsake her for that cause, yet he may not marry again, as long as she liveth, although Peter Martyr, johan Hoper, and such other did teach the contrary, against God's law and man's.  
christ plainly saith. Ego dico nobis 
Math. v.  etc. But I say unto you, who soever putteth away his wife (except it be for fornication) causeth her to commit adultery, and who soever marrieth her, that is de●orsed, breaketh matrimony. Which thing Mark and Luke do expound 
Mar. x.  after such sort, that we may 
Mar. x. Luke. xvi.  perceive evidently that Christement, that if any man should leave his wife for adultery (for which cause only it is lawful to forsake her) yet he ought not to marry an other wife 
L●ra. Gloso interli. Hay●o in. i Cor. seven.  whiles she liveth. For Mark sayeth, who soever putteth away his wife, and marrieth an other, breaketh matrimony against her, and if a woman forsake her husband, and marry an other, she committeth adultery. S. Luke declareth the same saying thus. Ois qui dimittit uxo rem svam, et aliam ducit, maechatur, & qui dimissam á viro ducit, maechatur. Every man, that forsaketh his wife and marrieth an other, committeth adultery, and he that marrieth her, which is for saken, committeth adultery.  
The holy and great clerk S. Austen did writ against Pollentius, because he said a man might lefullye marry again, when he had forsaken his wife for adultery, and he did allege these two places of Mark, and Luke to prove his purpose, which writeth of that matter after this manner, expounding these words of S. Paul. I say not to them that are married, 
i Cor. seven. Tom. iiii lib. lxxxiii. quest. ix. lxxxiii.  but our lord commandeth that the wife go not from her husband, if she do, she should remain unmarried, or else be reconciled to her husband. Vbi etiam 
oecumenus idem habet.  in telligitur, quòd si una illa causa, qua sola relictio coniugi● permittitur, mulier á viro recesserit, innupta perseverare debet, aut si fe non continet, viro potius reconciliari, vel correctouel tolerando, quàm alteri nubere. Sequitur autem & dicit. 
Idem habet Tom. iiii. lib. i. de serm. domini in monte ca xxv. & xxvi.  Et vir uxorem non dimittat, breviter eandem formam intimans in viro, quam praecipiebat in foemina, quae ex praecepto dni insinuavit. Haec ille. In the which saying of S. Paul it is understand, that if the wife go away from her husband for that only cause, for the which alone the leaving of marriage is permitted, she ought to continue unmarried, or if she live not continently, she ought rather to be reconciled unto her husband, either amended, or else to be tolerated, then to marry unto an other man. It followeth in S. Paul, saying: And let not the man leave his wife. By which words S. Paul do the briefly show, that the same form ought to be in the man which he did command to be in the woman, that is to say, that he leave his wife only for adultery, & if he leave her for that cause, he marry not again.  
Saint Hierom also, is against Peter Martyr and johan Hoper, 
Tom. ix. in Mat. nineteen.  when he sayeth thus. Quia poterat accidere, ut aliquis calumniam faceret innocenti, & ob secundam nuptiarum copulam, veteri crimen impingeret, sic iubetur priorem dimittere uxorem, ut secundam, vivente prima, non habeat. For as much as it might have chanced, that some man should 
Note this against john Hoper the white monk  pick a quarrel against his wife, or falsely accuse her of adultery, and find fault with the first marriage, to be married again. He is so commanded to forsake his first wife, that he may not have the second, whiles the first is alive. The like he sayeth of the woman, who is in this point equal with her husband, as S. Paul meant, 
i Cor. seven.  saying, that the husband hath not power of his body, nor the wife of hers. He reproved a woman very sharply because she 
In epitaphio fabiolae.  forsook her husband for adultery, and was married to an other man. Also he sayeth expounding S. Paul's words to the corinthians written of this matter. Docet apostolus juxta 
Tom. two. lib. i contra jovinia. ●. Cor. seven.  sententiam domini, uxorem, excepta causa fornicationis, non esse repudiandam, & repduia●am▪ vivo marito, alteri non nubere, aut viro suo reconciliari debere. Thapostle teacheth (saith he) that the wife ought not to be put away, after the mind of our lord Christ, except for her adultery, and that she being so forsaken of her husband for that, ought not to marry an other, while her husband liveth, or else she ought to be reconciled unto her husband.  
Also he sayeth, I found abriefe 
Tom. iii. epist. ad. Amandun.  letter joined unto thine Epistle, and thy commentary, in which these words were written. Ask or demand of him, that is to say of me, whether a woman, which, her husband being forsaken for adultery, & another married thorough force, may without penance be received in to the communion of the church that man yet alive, which she had forsaken for his adultery. The which thing when I read, I remembered this verse of David. 
Psalm. 140.  They do it to find excuses for the defence of their sins. We all are men that favour our own vices, and do impute unto the necessity of nature, that thing, which we do commit through our own free-will. As if 
Man's free will.  a young man should say: I suffer force, or violence of my body, the heat of my flesh driveth or enforceth me to sin. The instruments of my privy members, and the complexion of my body desire a woman's company. Answer therefore to the sister, which asketh of us touching her estate, not with mine, but with the Apostles sentence. Mulier quae sub viro est, vivente viro, astricta est legi: quòd si mortuus fuerit vir eius, liberata est á lege viri. Ergo vivente viro, adultera est, si duxerit alterum virum. 
Mark this well, reader.  Et in alio loco. Mulier alligata est legi quanto tempore vivit vir eius: si autem dormierit vir 
Rom. seven.  eius, liberata est, cui vult, nubat, tantum in domino. Omnes igitur causationes Apostolus amputans definivit apertissime, vivente viro, adulteram esse mulierem, si alteri nupserit. That is to say, the woman that is married, is bound to the law, as long as her husband liveth. But if her husband be dead, she is free from the law of him. She is then a breaker of wedlock, if she be married to another husband, her first husband being alive. And in another place S. Paul hath the same, affirming that there is no cause, but death 
●. Cor. seven.  only, to break the bond of marriage. Wherefore the Apostle taking away all causes, that can be alleged, determineth most plainly, that the woman committeth adultery, if she do marry another man, her husband living. S. Jerome 
●. Hierom.  addeth these words there. I will not that thou bring forth to me the ravishers violence, the mother's persuasion, the authority or stirring of the father, the company of the kinsfolk, the deceit of the servitors, and the contempt of them, or others, the endomages of the household goods. Quamdiu vivit vir eius, licet adulter sit, licet Sodomita, licer flagi●ijs omnibus coopertus, & ab uxore propter haec scelera derelictus, maritus esus reputatur, cui alterum virum ascisere non licet. Nec Apostolus haec propria authoritate decernit, sed Christo in 
two. Cor. ●iii.  seloquente, Christi verba secutus est, qui in evangelio ait. Qui dimit●it 
Math. nineteen.  uxorem suam, excepta fornication, facit eam maechari, et qui dimissam accepiret, adulter est. Animaduerte quid dicat, qui dimissam acceperit, adulter est, s●●e ipsa dimiserit virum, sive à viro dimissa sit, adulter est qui ●am acceperit. As long as her husband liveth (sayeth S. Hierom answering to the question before spoken of) although he be an adulterer, although he be a sinner against nature, or else 
Note this against all the whole rabblement of the lutherans and Sw●●glians.  full of all kinds of vices, and be also forsaken of his wife for these sins, he is judged her husband, and she may not lawfully marry another, whiles he liveth. And the Apostle decreed or determined not this thing of his own authority, but he followed Christ's words, whiles he spoke in him, which sayeth in the evangely. He that putteth away his wife, except it be for adultery, maketh her commit adultery, and he which marrieth her, that is so put away, is an adulterer. Note well what Christ sayeth. He that receiveth her to his wife, that is put away from her husband, is an adulterer, whether she had forsaken her husband, or else her husband had forsaken her, he which taketh her, committeth adultery. Then S. Hierom making an end of this doubt, in the which his judgement was required. Sayeth: Ergo & ista soror, quae ut dicit, vim passa est, ut alteri iungeretur, si vult corpus Christi suscipere, non adultera reputari, aga● poenitentiam, ita dumtaxat ut secundo viro, qui maritus appellatur, sed adulter est, à ●empore poenitentiae non copuletur. Wherefore, let this sister, which, as she saith, was enforced and compelled to marry unto an other man, do penance, if she will rece●ue Christ's body, and be not counted an adulteress, but so only let her do penance, that from the ●yme of it, she be no more coupled with the second man, which is called a husband, but he is an adulterer. Heather to S. Hierom. Is not this manifestly written in this matter? What man that is wise, will not believe S. Hierom following the scriptures, rather than the lutherians having for their opinion no scripture rightly taken?  
S. Bede our country man judged the same, writing thus: Nulla causa est, dei lege praescripta, ut vivente ea, quae relicta 
●ib. 3 in Marcum fol. thirty.  est alia ducatur. There is no cause written in God's law, 
This was written above viii. C. years past.  that another wife should be married whiles she lived, which was left or forsaken. What madness was in Peter Martyr, john Hoper, and such other of that fort, to teach and defend the contrary to this doctrine grounded upon the holy Scriptures, the old godly Doctors, and the Counsels? Is this to reform Christ's religion (as they pretend) to her pureness, which they falsely affirm that she had lost here? But I will go forward, for the further confutation of this opinion.  
Adam by inspiration of the holy Ghost, said of his wife Eue. Hoc nunc os ex ossibus meis &ce. This bone is of my bones, and this f●eashe of my flesh, for which thing the man shall forsake his father and mother, and he shall cleave fast to his wife, and they shall be two in one flesh. The which words declare (as Christ witnesseth) that marriage ought not to be broken for any cause, touching 
Math. nineteen.  the band & knot of it. Christ addeth to these words of Adam and saith: quod Deus coniunxit, homo non separet. Man can not or ought not to divide them, which God hath joined together in matrimony. Then the Pharisees said to Christ. Why then did Moses bid the man to give his wife a bill of divorcement, and so to leave her? He answered to them and said: Moses did permit you to forsake your wives for the hardness of your hearts, but it was not so at the beginning. These words last written (but it was not so in the beginning of marriage, declare plainly that Christ would marriage 
Peter martyr saith that God bad them forsake their wi●es i. Cor. seven.  should not be broken for any cause touching the bond of it, although for adultery it were broken concerning the man's and woman's keeping together, and the use of marriage in rendering the duty one to an other. Moreover S. Paul sayeth 
Rom. seven.  thus. The woman, which is under the man, or in sub●ection to him: is bound to the man by the law, as long as he liveth. If the man be dead, she is loosed from the law of him: where fore whiles the man liveth, if she be with an otherman, as her husband, she shallbe judged a breaker of matrimony, but if her husband were dead, she is free from the law of the man, so that she is no wedlock breaker, though she be with another man, as her husband. This text maketh evidently against them that say, a man may put away his wife for adultery & mary an other. For he saith that the wife is so bound to her husband, during his natural life, that he being yet alive, if she marry to another man, she breaketh marriage, & she is an adulteress: he sayeth not, she is bound to him by the law vnti● he commit adultery, but as long as he liveth. Which is to be understand of the new law, and of the bond of marriage of the same law, which can not be loosed until death of the one party, as saint Panle affirmeth, 
i Cor. seven.  saying again: The wife is bound by the law to her husband, as long as her husband ●iueth. If her husband do sleep, that is to say, if he do die, she is at liberty, to mary with whom she will, only in our lord, that is, to a Christian man and godly. Saint Hierom, saint Austen, sa●nt Bede, and many other great learned me●, and more godly than Peter Martyr, johan Hoper, and such others are, so have (as it appeareth afore) taken these places of ●ainte Paul, as I have used them here now. What ●un be● more plainly spoken of saint Paul, than this is, against Peter Martyr, john Hoper, and such others, that defend the contrary opinion in this matter? Again saint Paul sa●eth 
i Cor. seven.  unto them, which are married, I command not but our lord doth, that the wife depart not 
i Cor. vi●.  from her husband. If she be separated, let her abide unmarried, or let her be reconciled unto her husband again. And let not the husband put away his wife from him, except it be for adultery (as Christ sayeth) and if he put her away for that cause, yet let him remain unmarried, as the wife must needs do. This mente saint Paul, as the letter itself declareth evidently. And also saint Austen, 
Ser●. duni in ●●nte. cap. xxv xxvi. xxvii.  sa●●t Hierom, Chrysostom, Origen, and many other ancient, and noble clerks. Paul meant not of a woman's departing from her husband, for any lighter ●●use than for adultery (as Peter Martyr sayeth fa●slye that he did) for that was the only cause which Christ did except, and it is not lawful for any other cause, the wife to forsake her husband, and to be from him, because she is bound to cleave unto him, and to render his duty to him (as Paul witnesseth) and not to defraud him of it.  
A counsel called Milevitane, at the which saint Austen was present, determined this controversy, saying. Placuit ut secundum 
Cap. x●●.  evangelicam & apostolicam disciplinam, neque dimiss us ab uxore, neque dimissa á marito, al●eri coniungatur, sed ita maneant, aut sibimet reconcilientur, quod si contempserint, ad poenitentiam redigantur. It pleaseth us, that according to thee learning or doctrine of the Gospel, and of 
Mat. nineteen. i Cor. seven.  th'apostle, neither the husband forsaken of his wife for adultery, nor the wife, which is put away of her husband for the like crime, be married to another, but let them so remain unmarried, or be reconciled amongst themselves. The which law or act, if they do or shall despise, let them be brought to do penance. This was also enacted of many other counsels, and 
Aphricanum cap. lxix.  namely in the counsel holden in Aphrica of. CC●vi●. bishops, at the which saint Austen was present.  
Origen was of the same 
●om. three ●omi. seven. in Matth.  mind and judgement, when he said. Scio quosdam qui praesunt ecclesijs, extra scripturam permisis se aliquam nubere, viro priori vivente, & contra scripturam quidem 
●. Cor. seven.  fecerunt, dicentem: Mulier alligata est legi, quamdiu vivit vir eius. Iten 
Rom. seven.  vivente viro adultera vocabitur, si juncta fuerit alteri viro. I know 
Idem habet. Augus. lib. two. cap. xii. de coningijs adulterinis.  that certain rulers of the churches, have with out the scripture suffered a woman to mary, her first husband being alive, & they have done it, plain against the scriptures, saying: A woman is bound to the law, as long as her husband liveth. Also Paul sayeth, the woman shallbe called a breaker of wedlock if she mary an other man, her husband being yet a live. Hither to Origen, which wrote a 'bove thirteen hundredth years passed afore our time.  
Christ mente even the same thing, saying: Who soever putteth away his wife, except it 
Mat. 5. & 19  be for her adultery, and marrieth another wife, he breaketh marriage, and committeth adultery. And he which marrieth her so put away for adultery, committeth adultery. For Christ teacheth us here three leessons. The first is, that a man may 
i.  not lawfully put away his 
Lira.  wife, and that concerning bed and board only, but for her adultery only, and for no other cause at all. The second is 
two.  that if he forsake his wife for adultery committed of her, than he may not marry again, as long as she liveth: as saint 
i Cor. seven. Rom. seven.  Paul entreating of the same matter witnesseth plainly. The third lesson is, that whosoever 
iii.  marrieth a woman divorced from her husband, for adultery, he committeth adultery, because he marrieth another man's wife, for the band of marriage remaineth still, and shall as long as both parties live. These three things are directly against the belief of the pharisees, which thought that it was lawful for them to put away their wives for every light cause, and to marry again, and that he committed not adultery, which married a woman so put away from her husband. S. Austen answereth to an argument made upon Christ's words, after this 
Tom. vi. lib. two. cap. viii. de adulterinis nuptiis. cap. x. xi●.  manner. Who so ever putteth away his wife, but for adultery, and marrieth another breaketh matrimony, ergo, he that putteth away his wife for adultery, and marrieth another, breaketh not matrimony. To this reason S. Austen (I said) answereth refuting it, by another like made upon s. james words, saying: scienti bonum et non facienti peccatum est 
jaco. iiii.  ●lli. He sinneth that knoweth what is good, and doth it not. This argument made of the contrary sense, ergo, he sinneth not, that knoweth not what is good, is nought: Because a man sinneth through ignorance as Christ witnesseth. Wherefore Christ meant that he sinneth 
●uc. xii.  more grievously, which putteth away his wife without adultery, and marrieth another, than he doth, which putteth her away for adultery, and marteth again, like as he sinneth more that sinneth wittingly, than he which sinneth ignorantly, and yet both doth offend God. This S. Austen 
Lib. 2. cap. 10. de adulterin●● coniug●is.  gathereth very godly and lernedlye out of the evangely of Mark and Luke, which as it were, expounding Matthew, affirm absolutely, that whosoever for any cause, putteth away his wife, and marrieth another, committeth adultery in so doing.  
S. Austen confirmeth this 
Lib. de bono coniugali. cap. 3.  saying when he expounded S. Paul's sentence to the Romans above recited. Confaederationem maris & feminae. etc. The scripture so doth commend the joining together of man & woman in marriage. That it is not lawful to the woman to marry again another man as long as her husband liveth, nor the man may mary an other wife, as long as his wife divorced for her adultery liveth. Interueniente devortio, confaederatio illa non aboletur nuptialis. ita ut sibi coniuges sint etiam separati, cum illis autem adulterium committant, cum quibus fuerint post suum repudium copulati. The conjoining together of marriage is not abolished or taken away through divorcement between the man & woman, in so much as that they are man & wife, yea when they are separated. For they do commit adultery with them, whom they have married, since they● divorcement.  
S. Austen hath again, semel 
Lib de bono coniugali cap. x●.  autem initum connubium in civitate dei nostri, ubi etiam exprima duorum hominum co●ula, quoddam sacramentum nuptiae gerunt, quod nullo modo potest nisi alicuius eorum mor●e, dissolui. The marriage once entered or begun in the city of our GOD, where, yea of the first coupling together of man and woman, the marriage beareth a certain sacrament, or a sign of a holy thing, which band can not be undone but by death of one of 
Tom. seven. li. ●● nuptiis. ca x. li. 2. ca 13 de coni●giis adulteri●s et de serm, dei in monte, ●● 2●●  them. He holdeth in many places of his works manifestly, that death only of the man, or of the woman, and no other thing or cause, dissolveth and breaketh matrimony once perfected through carnal dealing, except they con●ent to vow● chastity.  
I●nocentius the first Pope of that name, which was in 
●ibro decretorum suorum cap. vi.  S. Austin's time hath the same. Wherefore we see evidently, that Peter Martyr, and john Hoper, which was a white monk, and such others erred sha●lefullye, when they did ●eache, preach, and se●te forth the contrary unto this doctrine grounded upon the scriptures, the counfails, and old Doctors of the church. But of this question let this be said.   

The second Chapter. A confutation of an abominable error of Peter Martyrs. setting forth, which William Tyndale taught in his preface upon the Epistle to the Romans before his translation, which is that our salvation consists only in god, and nothing in us, which wicked opinion taketh clean away man's free-will from him.  
This great Prophet of our new brethren, amongst many other detestable opinions and sayings which he hath in his commentaries written upon the first Epistle to the Corynthians, thus he setteth forth. Est prorsus ut nostra, ita liberotum nostrorum salus ex mera dei electione, et misericordia. etc. Both our salvation, and our children's also is utterly of the only election, and mercy of God.  
Again he affirmeth the same with these words. Tantum ex 
Rom. ix.  dei gratia atque electione, siue promissione (ut dicit Paulus: Non omnes, 
Fol. clxxvi.  qui sunt ex Israel etc.) Nostra salus constat. Our salvation consists only (sayeth he) of or by the grace of God, & his election or promise, as S. Paul saith. All that are of Israel etc. Is not this a perilous doctrine, and a pestilent error, which William Tyndall taught in his preface upon the Epistle to the Romans, and one Barnardyne, an Italian in his book written in the Italiam tongue, & translated in to English by a young gentlewoman. This opinion is not only against man's free will, but also against many evident places of the scripture. For if our salvation standeth only in God's election, God's promiss, mercy, and grace: than it consisteth not in any work of man, not in the hearing of God's word, not in his faith, not in his repentance, or penance, not in his praying to God for the pourchasinge of it, not in giving of 
Faith only doth not justify man.  alms, not in fasting, not in his fiance to God or hope of salvation, not in the receiving of baptism, not in the dread of God, not in charity, finally not in good works, which all together are mani●tly against God's holy word. For touching the first, Peter said: Thou hast, O Lord words of everlasting life. Paul said: I have showed 
i Cor. xv.  to you the evangely, thorough the which ye are saved. Whereunto agreeth, that he sayeth: I am not a shamed of the evangely, for it is the power of God 
Rom. x.  to the salvation of every man, that believeth. Again he affirmeth the same thing saying: This word is the word of faith, which we do preach, For if thou confess with thy mouth that jesus is our lord, and believe with thy heart, that God raised up him from death, thou shalt be saved. cord enim 
With his heart, that is to say, freely and volentarilie.  creditur ad justitiam, o'er fit confessio ad salutem. For a man doth believe with his heart, to receive righteousness, and confesseth with his mouth to obtain salvation. What can be more plainly 
Read ●e, that do think, Peter Marty● is a great clerk.  said against this erroneous opinion? For affirmeth he not here manifestly that we do bebeve with our heart to purchase our justification. and with our mouth confess or acknowledge Christ, and his truth, that we may be saved? Is it then true, that our salvation dependeth only upon God's election, promiss, grace, & mercy? Dependeth it not upon our faith, and confession of it, and of Christ? How often times 
Mat. xv. Mar. x. Luc. seven. Ephe. two.  said Christ: Thy faith hath saved thee? Sayeth not also Paul: Ye are saved by grace thorough faith. Many times Peter Martyr affirmeth that only faith doth justify man, and save him: & now he sayeth that his salvation consists only in God's election, promiss, mercy, and grace. What disagreeing is this with himself? Is it any marvel that he agreeth not with us, Which agreeth not with himself, what mad men are they, that will yet follow his ungodly opinions, when he erreth thus plainly, & so shamefully against the scriptures? David sayeth: Thou, o 
Psal. xvi. Psal. xxxvi. Psal. xxxi.  Lord, savest them, that trust or hope in thee: And God saveth them which have their affiance in him: And they shall obtain mercy of God, which do trust in him. S. Paul sayeth, that Abraham did believe against hope under hope to be justified, and saulued, and that hope is the helmet of salvation, and yet 
Ephe. vi.  Peter Martyr was not ashamed to say that our salvation standeth only upon God. Christ said, who soever believeth, and is baptized, shallbe saved. 
Mar●i. Vltimo. Tit. iii.  saint Paul witnesseth that God saved us by his mercy, thorough baptism. And S. Peter affirmeth also, that baptism saveth us, & Peter Martyr sayeth that our salvation cometh only of God. O ignorant 
Baptism is not amar●e only of our justification, but a cause of it.  man: he saith that only faith saveth us, and that baptism is but a sign, mark, or seal of our justification, and salvation. But Christ, saint Paul, & saint Peter, affirm that we are saved by baptism. What folly is it then to give credence to Peter Martyr, or to any other of that sect, the Swinglians, and Sacramentaries, which are deceived after semblable manner.  
David prayed to God, that 
Prayer saveth us. Psal. lxxxv.  he might be saved, saying: Saluumme fac deus meus sperantem in te. Save me, o my God, which do trust in the. Is this our salvation to depend only upon God? How blind are they, which say, that Peter Martyr was a singular learned man in divinity, and that his commentaries are very learned lie made? Hath not affection blinded them? But hear further the Prophet joel sayeth. 
joelis. two. We obtain our salvation by prayer and by not ●●●eth only.  Who soever shall call upon thee name of God, shallbe saved: declaring thereby, that our salvation consisteth in prayer: and Peter Martyr, William Tyndall, and the Italian Barnardine, say, that it is only in God, and nothing in us, nor in our doings. God saith by his prophet. Conuertiminiad me, & salui 
isaiah. xlv. We are saved by penance, and not by faith only. i Lor. seven.  eritis oens fines terrae. Turn ye to me, all the coasts of the earth, & ye shallbe saved. Saint Paul sayeth that repentance worketh in us our salvation. How ignorant are these men then?  
Zacheus promised to Christ 
Luc. nineteen. W●e are justified by alms, & not by faith o●lye.  to give half of his riches to the poor, and if he had done wrong to any man to restore to him four times so much. Than Christ said. hody salus facta est huic domui, quia & hic filius Abrahae est. This day, health or salvation is comen to this house, because he is also● the child or son of Abraham. Which our saviours words, declare that we are saved by restoring of goods gotten wrongfully, & by alms, & not by only faith, & that our salvation standeth not only in god, as Pe. Martyr most falsely saith that it doth.  
jonas the Prophet said. Quaecunque vovi, reddam pro falute mea domino. I will render 
Vows.  to our Lord for my salvation, every thing, that I have vowed. But Peter Martyr said our salvation consisteth only in God, & that no man is bound to perform his vow made unto God, that he may be saved. One of the causes of this his error, was that he was a canon of saint Austin's order and yet married a wife, not withstanding he had vowed chastity. And God requireth of 
Psal. lxxv.  us the performance of all godly vows, as the holy scripture 
Eccle. v.  witnesseth plainly.  
The prophet said I will show to thee, o man, what thing 
Mich. vi.  is good, and what our Lord doth require of the. truly, to do right or justice, to love mercy, and with care to walk before God, that is, to serve him diligently. This is the voice of our lord to the city. Et salus 
We are saved by the fear of god  erit timentibus no men eius. And health, or salvation shallbe to them which fear his name. Is this our salvation to confist only in faith, or in God only?  
Malachi the prophet treating 
malach ●iii.  of Christ's coming, saith. And the son of righteousness shall rise unto you, that fear my name, and salvation in his feathers. Zacharie said by the inspiration of the holy ghost: 
●uc. i.  His mercy shallbe from progeny to progeny, unto them that fear his name. Solomon said. Timor domini fons uit●. The dread 
Prou. xiiii.  of our lord, is a fountain of life. Again, fear putteth away sin Was not then Peter Martyr plainly ignorant, to say, that our salvation standeth only in God, or that only 
Faith doth not only justify us.  faith is the mean to obtain of God our justification and salvation? S. Paul saith 
Gala. v.  that, that faith availeth, which doth work by charity, and that with out charity, faith can not same us. He also sayeth, the woman shallbe saved thorough 
i Tim. two.  bearing of children, if she do continue in faith, charity, and holiness with sobriety. Also he said unto Timothe the bishop. 
i Tim. iiii.  Take heed to thyself, and unto learning, or teaching of the people, and continue therein. For if thou so do, thou shalt save thyself, and them, that hear thee. briefly, he saith. Work ye your own salvation with fear and trembling. O how blind then was Peter Martyr to say, that our salvation consisteth only in God, or in faith alone, and not in us, and the works of our free-will, aidid of God by his especial grace? But I will make now an end of this traicte, and in another book set forth divers other shameful errors, and detestable heresies of this man, and of some others also. Moreover Peter Martyr saith. I●ico ut quis credit, & salutem habet, & iustificatur. straight after a man believeth, he is both saved, and also justified. Which his saying is clearly against the scriptures alleged in the last chapter, and these also.  
Miserere mei deus etc. Have mercy upon me o God, according 
Psalm. ●.  to thy great mercy, and after the multitude of thy merciful works, put thou away mine iniquity. Who can deny but David the prophet believed when he thus prayed, seeing S. Paul witnesseth, that no man 
Rom. x.  can pray or call upon God for remission of his sins, and his salvation, except he believe afore, and yet David was not incontinente justified and saved. saith not the prophet joel, that whosoever shall call upon thee 
joel. two.  name of GOD shallbe saved? Which saying proveth that a man must needs first believe in Christ, before he can be saved thorough his prayer. The same thing, appeareth most evidently, by the Publican, that believed 
Luc. nineteen.  before he went into the temple to pray, for to purchase his justification and salvation through his calling upon God to have mercy upon him.  
Did not the jews believe 
Act. two. & iij.  when S. Peter bad them turn to God, to repent, and to be baptised, that they might obtain their justification, by remission of their sins? Sayeth not Paul also, let us go with an affiance, hope, or boldness, 
Heb. iiii.  unto the seat of Gods grace, that we may receive mercy, and find grace for our help in due season? Who seeth not then that we must needs believe, and put our affiance and trust in God, to obtain of him mercy and grace, through our prayers, afore ●e do pray to him therefore? Said not likewise Christ: Quecum que petieritis in oratione credentes, accipietis. What things 
Math. xxi.  so ever ye shall ask in your prayers, ye shall have them, if ye do believe. S. james saith that we must ask in faith, if 
jaco. i.  we will obtain our petition. Must we not then have first a belief in God, & a confidence or hope to obtain our petition, when we desire of God to forgive us our trespasses, & to save us, and than after through our prayers, and repentance purchase those benefits of him? S. Austen sayeth in many places of his books. Fides primum datur, ut caetera impetrentur. Faith is first of all given to man, that other things necessary for his salvation, may be gotten through it. But this is sufficient for the confutasion of this gross & perilous error taught of Peter Martyr. Now I will re●ute and improve another abominable heresy of his, which he defendeth in his commentaries 
Fol. 27●.  upon the first Epistle to the Corinthians. And it is of the baptizing of children, which he defendeth to be saved, if they were never baptized, but departed without baptism.   

The. iii. Chapter. The baptism of children, against all the Swinglians, and not Peter Martyr only, and the Anabaptists.  
saint Austen 
In i. Cor. 7. Fol. 173. ●t 174. 175. 176.  in this matter is manifestly against Peter Martyr, which defendeth 
He made baptism but a sign or a mark of our justification. fol. 177. &. 178.  in his commentaries upon the Corinthians, that a christian man's child hath remission of his sin, and the spirit of God, before he be baptized, and shallbe saved although he were never baptized. Which doctrine is against the scriptures, and all the old doctors sayings, and not only against these sentences following. In paruulis gratia Dei per 
Aug. lib. i. cap xxxix. de peac● torum etc.  baptismum eius qui venit in similitudine carnis peccati, id agitur, ut evacuetur caro peccati. That thing is done by the grace of 
Read you that favour Peter Martyr ou●x muthe.  God, through the baptism of him, which came in the likeness of sinful flesh, that the flesh of sin should be taken away.  
Item he sayeth, because S. Paul affirmeth that through 
Epistol. lxxxix. Rom. v.  one man's sin (Adam) all were condemned, the baptism of children is not superfluous, for as much as they which were condemned through their birth, should be delivered from that condemnation through baptism. Again he sayeth. Potest 
Lib. i cap. xvi. de peccatorum.  recte dici paruulos sine baptismo de corpore excuntes, in damnatione omnium mitissima ●uturos. Multum enim f●llit & fallitur, qui eos in damnatione praedicat non futuros. It may be well said, that the children which do die 
Than Peter Martyr beceaved men, and he himself was much deceived.  without baptism shall be in most easy damnation of all others. He is much deceived himself, and no less deceiveth other, which sayeth that they shall not be damned. Also he saith. Periturus erat paruulus, nec habiturus vitam aeternam, si per 
Lib. i ca xxxiii. de peccatorum.  sacramentum baptismi non crederet in unigenitum filium. The child should have perished, and not have had everlasting life, if he had not believed through the sacrament of baptism, in the only begotten son of god. 
Lib. i cap. 27. de peccatorum. joan. iii.   
Item upon these words of S. john, he that hath the son, hath everlasting life. Non igitur regnum caelorum, sed nec vitam aeternam habebunt paruuli, si filium non habebunt, quem nisi per baptismum habere non possunt.  
Therefore young children shall 
Than Peter Martyr ●●reth shamefully and so do all that follow him.  not have the kingdom of heaven, nor yet everlasting life, if they have not the son of God (Christ) which they can not have, but by baptism.  
Omnino in remissionem peccatorum bapti●antur et paruuli, alioquin non habebunt in regno c●lorum vitam. Young children are 
Lib. v. Hypon●.  baptized utterly for to obtain ●emission of their sins, or else they shall not have life in the kingdom of heaven. Likewise in the same book he saith. Paruulo nisi baptis mi gra●ia subvenerit, disperie● de populo suo. If the sacrament of baptism shall not help the infant, he shall not be saved 
Tom. iii lib. i cap. xxiii. de. p●ccatorum etc.  with other folk. Again he writeth. Nulla ex nostro arbitrio preter baptismum Christi salus ●terna promittatur infantibus, quam non promittit scriptura, omnibus humanis ingeni●s preferenda. Let not eternal salvation be promised to infants, after our own will, without the baptism of christ, which salvation the scripture, which ought to be preferred before all men's w●●tes, promiseth 
Aug. Tom. two Epist. xxviii. et lib. de origine ainae cap. xviii. & xxi.  not to them. In an other place thus he saith. Quisquis dixerit, quòd in Christo vivificabun tur etiam paruuli, qui sine sacramenti eius participa●ione de hac vita exeunt, hic profecto & contra apostolicam praedicationem ueni●, & totam condemnat ecclesiam. Vbi pro●terea cum bapti●andis paruulis ●estinatur, & curritur, quia sine dubio creditur eos aliter in christo uiuif●cari non posse. Qui autem non vivificatur in Christo, restat ut in eadem condemnatione maneat, de qua dicit apostolus, per unius 
Rom. v.  delictum in omnes homines in condemnationem. Whosoever shall say, yea that children shallbe made alive in christ (spiritually) which do depart out of this life, without any partaking of Christ's sacrament of baptism, he without doubt doth both against S. Paul's preaching, and also he condemneth the whole church. When men and women therefore, do haste and run to have their children baptised, because they without doubt believe, that other wise they can not be made alive in Christ, but he that is not made alive in or by Christ, it resteth that he abideth still in the same damnation of the which the apostle speaketh saying: Through 
Rom. v.  one man's sin judgement came upon all men to their condemnation. Who seeth not now that Peter Martyr, and his disciples err manifestly in this matter, & ought not therefore to be believed in other their naughty opinions. In fantes à peccato originis 
Aug. ●pist. 89.  immunes esse non possunt, nisi ab eius reatu per Christi baptisma resoluantur. Young children can not be without original sin, except they be absolned from it, by the baptism of Christ. Noli credere, noli dicere, 
Lib. iii. cap. ix. anima et eius ●rig. ad Vincentium.  noli docere, infants antequàm baptizentur morte preventoes, posse ad originalium peccatorum indulgentiam pervenire: sivis esse catholicus, Believe not sayeth saint Austen, say not, teach not, that infants which 
Then Peter Martyr was not catholic. Lib. iii. car. xii de peccatorum.  depart before they may be baptized, can have forgiveness of their sins, if thou wilt be catho●yke. Nec paruuli de quibus libet sanctis iustisque procreati, originalis peccarireatu absoluuntur, nisi in christo fuerint baptizati, pro quibustanto impensius loqui debemus, quanto prose ipsis minus possunt. Young children that be borne of never so holy and righteous parents, are not absolved from original sin, except they be 
Peter Martyr teacheth the contrary  baptised in Christ, for whom so much the more we ought to speak, because they can not speak for themself.  
Nos dicimus, aliter infantes salutem 
Aug. Tom. x. Serm. xiiii. de verbis apost.  & vitam aeternam non habituros, nisi baptizentur in Christo. We say, that young children shall not have otherwise salvation and life everlasting, except they be baptised in Christ. Partrulus non baptizatus pergit in damnationem. Apostoli enim sunt verba: Ex uno etc. Et domini est sententia: 
Rom. v. joan. three Lab. de gene. x. cap. xliiii. Lege. Aug. epi. 47. 107. 15●. 90. 102.  nisi quis renatus fuerit etc. Cui non resistit, nisi non christianus. The young child not christened goeth into damnation. For Paul saith: Through one man's sin all are damned, and our lord sayeth, Except a man be borne again of the holy ghost, and 
Tract. xxxviii. in joan. de gen. ad literam lib. x. cap. xiiii. ser. de temp. xlv.  water, he can not enter into heaven. The which thing, no man again saith, but he that is no christian man. How blind is then Peter Martyr to say that a christian man's child is justified, before it be borne and christened, and that it shallbe saved if it were not christened? Remembered he not, that David, and saint Paul sayeth: We are 
Ephe. two. Rom. v. i. Cor. xv.  borne originally the sons of God's wrath, and in sin? Can any person which is dead through Adam's offence (as Paul witnesseth all men are) be made alive, with out his own faith in Christ, or else the faith of his Godfathers and the church, applied to him by the scrament of faith (baptism)? Saint Austen testifieth evidently in sundry places of his works, 
Lib. i cap. xiii. contra duos. Pelag. Lib. de pe●cat. cap. xxvii.  that original sin hurteth all children, not yet baptised, and that they are not gotten of christian parents, in that, that their parents are baptised, which thing toucheth the soul, but in that, that they are men and women, they are begotten & borne in sin, and shallbe damned for ever, except they be through baptism borne again the sons of God.  
saint Cyprian was of the same belief, saying: Ad remissionem 
Lib 3. epist. 8. ad fidum▪  peccatorum accipiendam hoc ipso facilius ad baptisma accedit, quód illi remittantur, non propria, sed aliena peccata. The young child cometh to baptism so much the more easily to receive remission of his sins, because 
Origina●● sin came from Adam.  an other man's sin & not his own is there forgiven him. Peter Martyr defendeth that the child hath remission of his sin, before he be baptised. Oh blindness of the man, and of his scholars.  
saint A●brose is of the same judgement saying. Neque 
Lib 2. cap. 8. de vocatione gentium.  credi fas est, eos, qui regenerationis non adepti sunt sacramentum, ad ullum beatorum pervenire consortium, veruntamen quare tanta infantium multitudo, non regeneratorum, á perpetua alienatur salute, non conturbabitur cor nostrum, si firma 
Read ye Swinglians and Martyrians.  & stabili fide omne judicium dei justum esse credamus, nec appetamus habere cognitum, quod voluit esse secretum, ut ubi in vestigari non potest, quare ita judicet sufficiat scire quis judicet &ce. It is not lawful to be believed, that they which are not baptized, do go to heaven. But yet, we need not to trouble ourselves to think, why so great a number of babes unchristened should not be saved, if we do surely and steadfastly believe, that all God's judgements he righteous, and desire not to know that thing, which God would have secret, that where it can not be searched out, why he doth so judge, it should be sufficient, to know who judgeth.  
Saint Gregory Nazianzene, 
In. S. lavacrum.  saint Hieroms' master, sayeth. Melius est infants, si periculum aliquod imminet, non dum rationis compotes sanctificare, quàm non signatos, & initiatos vita excidere. It is better that young children, which have not yet the usage of reason, be made holy (through baptism) if there be any danger at hand, rather than they should lose everlasting life, being not christened, before they do depart out of this life.  
saint Austen would, that 
To. xvi. ser. xv● de tempore.  baptism of children should not be differred, but be ministered to them, as soon as they are borne. Also he saith that saint Cyprian, not making a new decree 
Lib. iii. epi. viii Lib. i ca xx. de origine ainae ad Hieroni.  of it, but keeping the most steadfast faith of the church, to correct them, which judged that the child should not be baptized, before th'eight day of his birth: said, that the soul, not the body, should perish, if he were not baptized, and he with other bishops thought, that the child straight after his birth might be well baptized. saint Jerome confirmeth this belief, saying. Infantuli baptizantur, 
Lib. 3. dialogorum contra Pelag. Adlatum idem  ut eis peccata in baptismate dimittantur. Young children are baptised, that their sins mayen be forgiven by it. What can Peter Martyr and his disciples say to this? Will they have us believe them before the scriptures, and the old godly doctors of Christ's church? What blindness is this? Our lord of his tender and great mercy open their eyes, that they may see the truth of his word, & seeing it, recoil and return again to the catholic church, out of the which no man can be saved.  
Origen believed even as these other fathers did, part of whose 
Hom. xiiii. i● Lucamo  sentences are now recited, for he saith thus, upon these words of job. No man is clean from the filthiness of sin, no● although l●ys life were but of 
Ca 25. juxta. 7●  one day upon the earth. Et quia per baptismi sacramentum nativitatis sordes deponuntur, propterea baptiz●ntur & paruuli. Nisi enim quis renatus fuerit etc. Because the filthiness of man's natural birth is put away thorough the sacrament of baptism, children are for that cause also baptized. For except a man be borne again 
joan. iii.  of water, and the holy ghost, he can not enter in to the kingdom of heaven. Innocentius the first, which was in S. Austin's time, and to whom he wrote, holdeth the same belief, saying, as saint Austen reciteth Lib. ij. cap. iiij. contra duas epist. pelagiorum. 
Epist. rescripta ad council. Carthag. & Mile vitanum.  Illud vero, quod eos vestra fraternitas asserit predicare, paruulos aeternae vitae praemijs, etiam sine baptismatis gratia posse donari, perfatuum est. It is a very foolish thing, that they do preach (as your brotherhood affirmeth) that children should be saved without baptism. It appeareth then now most plainly how this opinion, which Peter Martyr, following the Swinglians, hath taught, to defend that only faith justifieth man, is against the holy word of God, and the holy doctors both of the Greek church, and also of the Latin, and thereby it is evident that Peter Martyr, and his scholars are not members of the catholic church, but schismatics. I beseech God of his gracious goodness turn their hearts, that they may embrace the truth again, and continue therein to his honour and glory, and their own salvation. But hear once again Origen, which was about. 
Orig. lib. vi. Coment. in ca vi. ad Rom.  M. three hundred years passed, and writeth after this manner: Pro hoc, scilicet corpore peccati abolendo, & ecclesia ab apostolis traditionem suscepit etiam paruulis baptisma dare. Sciebant enim illi, quibus mysteriorum secreta commissa sunt divinorum, quod essent in ●mnibus sordes pe●cati genuinae, quae per aquam et spiritum ablui deberent. That is to say. For this body of sin to be defaced or put away, the 
An unwritten verity of our belief  church hath received also a tradition of the Apostles, to give baptism, yea, to children. For they, to whom the secrets of God's mysteries were committed, did know that there should be in all men natural filthiness of sin, which ought to be washed away through water & the holy ghost This authority is against Peter Martyr, the authors of the articles annexed unto the Catechism set forth in king Edward the vi. time, and all them, that say either that children not baptized should be saved, or that baptism is no cause of our justification, but faith only, or that baptism is but a sign or mark of our justification, or finally that the baptism of children is set forth in the Scripture, where it is left to the church by the holy Apostles without writing 
De eccles. Hierar. ca xii.  only by tradition, as Origen here sayeth manefestlye, and S. Dionise S. Paul's scholar, of the which S. Austen writeth thus. 
Lib. x. ca xxiii in cene ad ●●eram. Lib. iii. ca xiii. de lib arb. Lab. iiii. cap. 4. de bapti. s. contra donatistas.  Consuetudo matris ecclesiae in baptizandis paruulis nequaque sper nenda est neque ullo modo super flua deputanda, nec omnino credenda, nisi apostolica esset traditio. The accustoinaunce of our mother the Church in baptizing of children is in no wise to be despised, nor to be reckoned superfluous by any means, nor utterly to be believed, if it had not been a tradition of the Apostles. What can our new teachers, and the makers of the articles afore mentioned, say to these authorities for the defence of their doctrine, that men are bound to credit and believe nothing, but that only, which the scripture setteth forth? Would they, that men should believe them afore these auntiet, godly, & great learned fathers? But of this mattier I have written more at large in my book of traditions, & therefore I now make an end of this chapter, wishing grace and the knowledge of the truth unto all that err in Christ's religion, that they may come at the length unto the joys of heaven through Christ our saviours glorious passion, to whom with the father and the holy ghost be honour and praise for ever Amen.   

The fourth chapter. That the souls of men departed do not sleep, but either they go to heaven for their good works or else to Hell for their evil before domes day.  
touching this matter I will be very short, because I think that few of our country men are infected with this opinion. Christ said to the thief hanging with him upon the cross. hody mecum eris 
Luk. xxiii.  in paradiso. This day thou shalt be with me in paradise, that is to say (as saint Austen expoundeth it very truelye●) this day of my death thy soul being departed out of thy body, shall see the deite, and godhead clearly. Also saint Paul said 
Phil. i.  Cupio disolui & esse cum Christo. I desire to die and to be with Christ, which is as much as if he had said, when I shall depart out of this world, I shall be straight way with Christ, as he himself declareth to the Corinthians, saying thus. 
two. Cor. v.  Scimus quod si ●errestris domus nostra etc. We know that if our earthly house of this dwelling be brooken, we have a house of God in heaven not made with man's hand. Again he sayeth. Audemus & bonam voluntatem 
two. Cor. v.  habemus, magis peregrinari à corpore, & praesentes esse ad dominum. We are bold, and we have a good will, rather to be strangers from the body, and to be present with our lord. Which is as much as if he had said, when I shall go out of this world, than I have a house in heaven, & shallbe present with our lord God. Which saint Hierom 
Hieroni. To. i. epist. ad Marcellam de obit● Leae.  affirmeth saying thus. Nunc illa pro brevi labore, aeterna fruitur beatitudine, excipitur angelorum choris. Now she hath. the pleasure of the everlasting bliss, she is received with the company of Angels. saint Austen writing 
Aug. in psal. 10. Phil. i.  upon this Paul's sentence. Cupio dissolu● etc. saith. Vivit Paulus nunc cum christo, si●cut illi prophetae omnes viwnt cum christo. saint Paul liveth now with Christ, as all those Prophets doth. Again Saint Austen speaking of the gate or port of paradise, which Christ opened the day of his death, writeth thus. Per hanc ingressus est Petrus, per hanc ingressus est Paulus, per hanc omnes sancti Martyres intrauerunt. Thorough this port S. Peter entered into heaven, through this gate s. Paul went into heaven, through this gate all the holy Martyrs entered into heaven. Saint basil believed the same, 
Basil. epist. 67.  when he said thus. Mortuus est vir, qui columna erat, & stabilimentum ecclesiae, imo magis ad beatanuitam sublatus à nobis, abscessit. The man is dead, which was the pillar, and the establishment of the church: Nay rather he taken from us, is gone into heaven. Abdias, which was of the 
Abdi. lib. i. ●ist. apostilic●.  lxxii. disciples which Christ sent in to the world afore him to preach, saith that Saint Peter said, when he should be crucified: Quare scitote me ad hoc ipsum fest●nare, ut carne exutus, domino assistam. Wherefore know ye that I make haste unto this same thing, that I being unclothed of the flesh, may be present with our lord.  
Again he witnesseth that S. 
Lib. v. hist. ap●.  john evangelist said unto, one Andronicus, weeping much for the death of Drus●ana. Ita ne fleveris, quasi ignores, quo illa concesserit? Nescis illam conversationem esse meliorem, quae in coelo est ad quam sancta & fidelis, Drusiana transivit, expectans spem resurrectionis ex mortuis? Dost thou so weep for her as though thou knewest not, whether she is gone? Dost thou not know that that conversation is better, which is in heaven, unto the which the holy and faithful Drusian is passed out of this life, looking for the rising up again from death unto life? Oecumenius a greek writer, expounding these words of s. Steven: 
Ac●es. seven.  receive O lord jesus, my spirit, sayeth. Hinc ostenditur justorum animas á corporibus liberatas nequaquam in infernum descendere, sed transmitti in manus Dei viventis▪   

The fift chapter. That it is lawful and good to put fiance, esperance, or trust in our good works, next after God, as in his gifts, which thing Luther, Buce● Peter Martyr, & semblable others deny. Also that we may live godly for the heavenly reward.  
THe Prophet did put trust in his good works, when he said. Memento 
Psal cxxxi.  domine David, & omnis mansue tudinis eius. Remember David, O lord, and all his meekness. Even so did the good king Ezechias 
iiii. Reg. xx,  saying. Memento, domine, quomodo ambulaverim, coramte in veritate & in cord perfecto etc. Remember, ● Lord, how I have walked, that is to say, how I have lived before thee with a perfit faith, and have done those things, which pieaseth 
Phil. iii.  thee. saint Paul confirmeth this doctrine, when he saith: Nostra conversatio est in coelis, unde & expectamus dominum nostrum jesum Christum &ce. Our living is heavenly, and therefore we look for our lord jesus Christ, which will reform our vile bodies, and make them like unto his glorious body. Christ said. Sun● 
Matth. nineteen.  eunuchi etc. Theridamas be some men, which have chosen a continent life for the kingdom of heau●, as their stipend, and reward. Mooreover, sa●ed not the holy Prophet David. Inclinavi cormeum etc. I have bowed mye 
Psal. C. nineteen  heart to keep thy righteous commandments for a reward. Commendeth not saint Paul the Colossians, because they exercised 
Coloss. ●. Hebr. ij. xii.  charity, and gave alms, propter spem repositam eye in coelis, for a reward laid up in heaven, which they so doing hooped to have? saith he not that Moses' preferring the 
Herald xi. & xii.  reproaches, which he suffered for Christ's sake before the riches of Egypt, looked upon the reward to come Saith he not also, that Christ, when he suffered, looked upon the joys, which he should have by his passion Now hear what some 
The doctors sentences.  of the old doctors say in this matter, and first saint Austin's mind, which sayeth. Si pro remissione 
Tom. ser. lx, de tempore.  peccatorum, & amore vite aeternae, eleemosynà dederis, totum dextera facit. If thou do give an alms for to obtain remission of thy sins, and for the love of everlasting life, thy right hand doth altogether, that is to say, it is well done.  
Saint Basyl saith. justus est is, qui nos ad tolerandos agones, 
Basil. epist. lx. Lege Bas. de vera virginitate et ad interrogationem. 135.  praemijs invitat. God is righteous, which sterreth us with rewards to suffer fights. How often times did Christ move the people to live godly by promising to them everlasting life? Saith he not amongst the rest, Hoc fac, & vives? Do thou this, that 
Luke. x.  is to say, help thy needy neighbour with alms giving, and thou shalt live ever? Why then may not I leafullie live well, upon hope of that everlasting life which he promiseth to us that do well, and continue in doing well unto our lives end, as Paul did? Saint Paul, saith. Non sunt condign passiones etc. The afflictions, or tribulations 
Rom. ix.  of this life, are not worthy the glory to come. Which he wrote to provoke us, to suffer adversities patiently, hoping to obtain thereby that reward. This is manifestly taught by the scripture, saying: Fiducia 
Tob. iiii.  magna erit omnibus, coram Deo summo, eleemosyna, facientibus eam.  
S. chrysostom expresseth the same plainly writing 
Chrisost. hom. v. in Math.  thus. unusquisque nostrum in nulla re alia, spem suam, nisi post dei misecordiam, in morum honestate constituat. Let every one of us put his affiance and trust in no other thing, next after God's mercy, but in the honesty of manners. Again he sayeth 
Homi. lxvi. in. joannem. Math. xx.  expounding these Christ's words Non est meum dare vobis &ce. Dominus illo compellebat, in gratia Dei primum, deinde in laboribus proprijs, omnem salutem & spem gloriae reponere. Ou● Lord moved us thither, to put first all our salvation, & all our hope and esperance of the glory to come, in God's grace, and then afterward in our own labours. thirdly 
To. two. contione. 4. delazaro.  he writeth after this sort. Ingens bonum in tuis ipsius benefactis collocare spem. It is a very good thing to put trust in thine own good deeds.  scires quód eleemosina est beneficium, opusque tuum non simpliciter in bonorum amicitijs sed in ami●itijs per mammona partis, Christus iuss●●te confidere; di●●ns. Facite v●bis amicos etc. Christ commanded thee to trust in amity's got●● throw 
Luc. xvi.  alms, saying. Make you friends by the mammon of iniquity. etc. To make an end of this E●apt●r, did not S. Paul 
two. Tim. ii●●.  both trust in h●● good works, and also look ●● h●ue a reward in heaven for them, and not only for his faith, when he said? Bonum certa●●●●. 〈◊〉. I have fought a good battle, I have kept my faith, and have ended my course of prea●hy●ge and of good living, there ●owe resteth a 〈…〉 of righteousness, which God a righteous judge: shall, render to me at that day, and not only unto me, but unto them also, which do love his coming unto that judgement▪ Wherefore I most humbly and heartily beseech. God of his great mercy give them grace, that are against this Catholic doctrine, to return unto the verity again, and lead● their lives godly in observing of God's holy commandments, that they may justly put their fiance and trust in their own good works, as God● 
Peroratio.  gifts, and look steadfastly to have and enjoy the glory of heaven thereby through the m●●tes of Christ ou● sau●●● blessed Passion, to whom w●it the father & the holy ghost be●● praise, & honour for ever. Am●.   

The sixth chapter.  
That Baptism is not only a sign and a mark of 〈◊〉 justification and profession▪ nor onl●● a scale an● confirmation of the same, as Peter Marty● 
T. Cr●me● Rydleye. Catechism fo. 35. 36. & art. xxvi. &. xxix.  and the authors of the catechism, and articles 〈◊〉 the 〈◊〉 king Edwardes the ●● time 〈…〉 wickedly do● say, and teach.  
This ●r●●ure, good christian reader, is so manife●lye against God's word as nothing can be more The●● or 〈◊〉 any grace, and regard to God's t● 〈◊〉 his honour's, and their own soul's health, or salvation they will, that yet are 〈◊〉 f●rce● with these 〈…〉 beware of them, and abhor●e 〈◊〉 teachers of them, and they that are poisoned with any such doctrine, will forsake it, and embrace again the very true doctrine of the catholic church. when they shall see that their guides, teachers, and preachers do so evidently err against the word of GOD, as they do in this present matter of Baptism: but to entreprinse & begin this treatise, said not S. johan Baptist, that Christ should baptism the people in the holy ghost▪ What is that, if it be 
Math. ii●.  not Christ, as 〈◊〉, God, to give his holy spirit thorough grace, & forgiveness of sins, to th●● parsonage that is baptized in baptism? Again, was ●ete● Martyr, and the makers of the articles annexed to the above rehearsed catechism, either so ignorant, that they knew not, or so malicious against the truth that they would not believe this Christ's, saying? Quisquis crediderit, & baptizatus ●uerit saluus erit; Who soever shall 
Mar. vlt●.  believe & be bapti●ed, shall be saved? Is not this plain enough against this heresy, and also against Peter Martyr, with all others the Lutherans, and Swinglians, which say that 
faith only justifieth not man.  we are justified, and saved by faith only? For doth not Christ join here faith, and baptism together for the pourchasement 
Read ye that are infected with Peter Martyr's doctrine and repent in time.  of our salvation? Seest thou not then, reader, that our new brethren were very blind to say, that baptism is but a mark of our salnation and a sealing of it only. Will any man be yet so maddy to follow their doctrine, or to believe their teaching, and corrupted books? But hear Christ again to their further reproach, & confutation, saying. Nisi qui● etc. Except a man be borne again 
joan. ii●.  of water, and the holy ghost, he shall nor enter into the kingdom of heaven. What is it, I beseech thee, Christi●n reader, here to be borne again, of the water and the spirit, if it be not a man to be borne spiritually thorough grace, and forgiveness of his sinews the child of God, which was borne naturally of his mother the son 
Psalm. ●.  of God's ire, or wrath, as saint Paul witnesseth plainly? Affirmeth 
Ephes. it. Note this.  not also Christ hear that a man entereth into the realm or kingdom of heaven thorough his new birth in baptism, and that without it, he shall not, ●e can enter into it? Is this baptism to be but a 
faith one lie saveth us not, as our new brothers' s●● it doth.  sign and a confirmation of our salvation, or faith only to justify man? Is it any other thing a man to be justified, than to be borne again through the working of the holy ghost, which is given to us in baptism? 
●i. iii.  Seest thou not then once again, reader these Gospelers blindness, and ignorance in the scriptures? Moreover, saith not S. Paul, that we are gra●ted into 
Rom. vi.  Christ's mystical body, the church, through baptism: Sayeth he not in an other place that the Corrinthians were washed, made holy, and justified 
This is against Peter Martor which saith that a child is a member of the church before he be ●e baptise●.  in the name of our Lord jesus Christ, and in the spirit of god, meaning by that washing of them, their baptism? See we not then, that saint Paul believed a man to be made righteous, or justified through baptism, and not by ●ayeth only. Is this baptism then to be but 
Faith only justifieth us not.  a mark of our salvation, and justification? O notable and strange blindness of these proceders, yea of these goers backward from the truth, and new preachers. Why winked they at this saying of saint Paul, 
Gala. iii.  Ye all are the sons of GOD, thorough faith, which is in Christ jesus? Quot quot nam●●● in Christo baptiz●ti estis, Christum induistis.  
For as many of you as be baptized in Christ, have put on Christ. What else meant saint Paul here, by putting on of Christ in Baptism, but the receiving of him by grace, that we made the children of God his father, not only by faith, (as this letter declareth) but also by baptism, should be clothed with him, and our sins so remitted through his deserts and special grace, that they should be thereby as it were covered and hid from the sight of God, that he voyll not look upon them to punish us for them? Did these men never read, and understand sayn●t Paul, affirming, that Christ 
Ephe. v.  cleanseth us through the fountain of water, and the word of life, to make us glorious without spot, and wrin●le of sin? Will then anya learned wise man yet believe this doctrine, 
Faith only ●ust●●eth us not.  which is, that only faith justifieth man, and that baptism is but a sign, or a mark only of it? Add to these sayings this testimoine of S. Paul, Cum apparuerit benignitas etc. After the ●ounteousnes and love of our saviour God, which he bore toward man appeared, he of his mercy saved us, & not of our righteous works, through the fountain 
Baptism is not only a mark of our ●ustification but a cause of it.  of renewing and regeneration, or bearing us again of the holy ghost, which he powered into us plenteous●ye, through jesus Christ our saviour, that we being justified by his grace, should ●e heirs of eternal life, thorough espetaun●e or hoop Who may not see here most plainly, that S. Paul affirmeth a man to be● saved, tenewed, borne again, and justified by baptism, and the holy Ghost also to be given to us in it? Where was then these men's learning in the scriptures, when they so ignorantly taught the contrary, saying: that baptism is but a token, mark, seal, and confirmation of our justification 
faith only justifieth not man.  and salvation, and that only faith doth justify us? Our Lord turn their hearts to his troth again, out of this strange blindness, in which they are. finally touching the rehearsal of the Scriptures. saith not s. Peter that as noah's 
●. Peter. iii.  ark or ship saved him, and feven other from browning in the flood: even semblably baptism saveth us Wherefore return ye Swinglians and Lutherans to the catholic church, and forsaking your errors and naughty opinions, embrace the truth again, which the holy & notable doctors hath taught us in their books, as it appeareth manifestly by some of their sentences, which I have annexed to these scriptures, that thereby men may plainly see, that our new brethren are not members of Christ's catholic church, nor believe as those fathers did, which are now Saints in heaven. Certain of some of the ancient writers minds, and judgements, touching the force and strength of baptism, against Peter Martyr & all the whole number of the Swinglian●●●utherans, which do affirm that it is but only a si●ne and a confirmation of our justification, and no cause thereof.  
Saint Austen writeth after 
Sermo. xvi. ●● verbis apost.  this manner. Vnusquisque●am in justificatione constitutus, accepta scilicet remissione peccatorum per ●auacrum regenerationis, accepto spiritu sancto, proficiens de die in 
We doo● receive forgiveness of our sinne● & the holy ghost in and by baptism  diem, videat, ubi sit, Let ever man, when ●e is justified, and remission of his sy●ues being received thorough the fountain of baptism, in which man is born Again, and also when he hath the 〈◊〉, ghost through the same baptism, take heed, look or consider in what ● sta●e he is profiting or going for ward daily in grace, and virtuous living. This is very plainly written, but hear him again writing more plainly in 
To●. Lib●, contra lu●anum Pelagianum.  this matter. lustificatosin hac vita secundum ista tria confer●ur, prius lavacro regenerationis, quo remittuntur cu●cta peccata. Deinde, congressione cum vitijs, à quo●●● reatu soluti sumus. Tertio dum ne●stra exauditur oratio, qua dicimus, dimit nobis debita nostra &ce. That is to say, justification is 
Mat. ●●.  given to us in this life by these 
We are justified ●y i● things ●nd not by faith only as our ne● ghosts pe●●rs do sai falsely.  three things. first through baptism, in the which we are boride again, and a● our sins are forgiven us. secondly we are made righteous by fighting with our vices, from the guilt, or fault of which, we be loosed. thirdly justification is given to us, when this once petition is gratidusiye hard: Forg●ue us, O father, which act in heaven, our trespasses committed against thee, as we do forgive them, that trespass against us. Aqua exhibet forinsecu● 
Grace is given by baptism.  sacramentum gratiae, & spiritua operatur intrinsecus benefici●m gratiae, soluens vinculum culp●●, reconcilians bonum naturae, regenerate hominem in uno christo, e● uno Adam generatum. The water exhibiteth outwardly the sacrament of grace, and the holy ghost worketh in wardelye the benefit of grace, losing th● bond of sin, and recon●●●● the goodness of nature: it doth regenerate a man in, o● thorough one Christ, begotten of one Adam. What can our brethren 
Faith only justifieth not man.  say to this, which defend that faith only iustifeth man▪ and that baptism is but only a mark of our justification, and a seal of it? Hear him again saying. Illo sacrosancto lavacro in choatur renovatio, novi hominis. 
Lib. i de moribus Manichaeorum, ca●xxxv.   
The renewing of the new● man is begun through the holy lavatory, or fountaygne of baptism. Dicimus baptisma dare 
Then our new brethren are not catholic men, but plain schismatics.  indulgentiam omnium peccatorum, et auferre crimina, non radere. We catholic men do affime, that baptism giveth to us remission of all our sins, and taketh clean away our sins, & not as it were to shaveth en●, that the roots of them remain still: Baptisma ablui● peccata omnia; prorsus omnia, dictorum facto●um 
Lib. i ca xiii. contra duas epist. palog●●norum.  ac cogitatorun, sive originalia, sive addita etc. Baptism washeth away all sins utterly all, of words, deeds, & thoughts, whether they be originales, or added, that is to say, or actual 
Baptism putteth away our sins, and not faith only.  sins, committed by man's own act and free will. How shamefully then are Peter Martyr and all the new brethren deceived, which say that baptism is no cause of our justification, but faith only, and that baptism is but a mark of it, and a confirmation, and yet say that they do set forth the faith, and religion of the fathers and of the old catholic church? He that lusteth to read more of this matter in saint Austin's 
Lib. de s●mb●● ad catech. lib. ●▪ cap. x.  works, let him go to the places alleged here, and noted in 
To. ix. tract. v. in primam. Io. epist. To. x. ser. 128. de tempore tract. 80. in Io.  the margin of this treatise, & he shall be fully satisfied of his belief herein, not withstanding, that these sentences already recited, may satisfy every good man ● Hear now what was saint Hieroms' belief in this matter, which sayeth. Eu● gelij mih●placet religio, ut bapti●● 
Hierom. in ca i. Esaiae.  mini in sanguine meo, per 〈◊〉 regenerationis, quod solum potest dimittere peccata, juxta illud. Nisi quis renatus fuerit etc. The religion of the evangely (sayeth Hieron in Christ's person) pleaseth me, that ye be baptized in my blood, through the ●auatotie of regeneration, which only can remit sins, according to this saying of Christ. Except a man d● borne again of water and the holy ghost, he 
joan. iii. Note this reader.  shall not enter into the kingdom of heaven. What can Peter Martyr and his followers 〈◊〉 to this plain sentence?  
Will they arrogantly deny these doctors sayings and those that follow here, desiring that men should rather credit and believe them, than those holy ancient great clerks, as Latymer did of late in the disputations kept at Oxford; 
Latimer.  when he could not answer to them? Saint Hierom sayeth, only baptism is the mean to obtain forgeves of our sins, and Peter Martyr saith, faith only is, and that baptism is only a sign of it, and no cause. He saith again. Christ●s baptisma in ●ord a 〈…〉 
〈…〉  in 〈…〉 quasi poenite●s, qu●●esset ● pecc●tis liber, accepit, ut c●teros edoceret mundandos esse per baptisma, & in filios no●ra spirit●● adoption● regenerari: Christ received baptism in the river of Iordan● therefore, as a penitent person, although he was free from sin, that he might thereby; 
Note this good reader well.  teach other ●enne, that they must be made clean from the filthiness of sin through baptism, and be borne again the sons of God by the adoption of the holy ghost. Origen was of the self same belief in this 
Origenes hom. ●. in josua.  matt●er, which wrote th●s. Per baptisma regeneration is expurga●ae s●n● animae nostr●. Our souls are cleansed through baptism of a now birth. Again he 
Homi. two. in Le●●ticum. C●●llus.  and saunte Ey●ill following him, do say thus. Audi nun●, quantae sunt in evangelijs peccatorum remissiones. Est prima, qua baptizamur in remissionem peccatorum. Hear now how many ways there are in the evangeles to obtain remission of sins. The first is, by which we are baptized to purchase forgiveness of sin. Deus abolet sine dubio vitium primae nativitatis per rege●erationem. God without doubtance putteth away the sin of our first birth through our new birth in baptism. chrysostom establisheth this 
Chryssost. hom. xxxv. in evan. Ioann●s.  doctrine saying. Futuru● erat baptisma plenum maximae potestatis, & gratiae purgaturum peccata, pro mortuo vi●um effecturum. Baptism was to come, full of greatest puissance, or power, and of grace, which should purge or cleanse men's souls from their sins, and make a man alive spiritually, which was dead afore thorough sin. Again he saith Aufert quider 
Serm. iiii. in ca two. ad Ephesios'  deu● in praesenti vita iniquitates, et per lavacrum regenerationis, et per poenitentiam. God taketh away men's sins in this 
Note this against the solifidians.  present life, both through baptism, and also through penance. justificavit deus per lavacri 
Serm. xv. in ca ix. ad Rom.  regenerationem. God hath justified man through the lavatory of regeneration. He saith also that our circumcision (baptism) bringeth to us goods 
Home xxxix. in Geneseos ca 17.  without numbered, and that it filleth us full of the holy ghosts grace, and that it hath no time appointed for the administration of it? Tertullian believed the same, saying. Caro abluitur, ut anima 
Tertul. de resur. carms.  ●maculetur. The body of man is is washed, that his soul may be made clean from the spots of sin. Saint Cyprian, consenteth to these fathers, when he saith thus: Gratia de baptismi 
Lib. i. epist. iii  sanctification● percipitur. Grace is received through the hallowing of man's soul in baptism. per baptisma spiritus sanctus percipitur. The holy ghost is received by or through baptism. Oportet mundari, & sanctificari 
Lib. two. epist. iii. & lib. i. epi. xii  aquam prius à sacerdo●e, ut possit baptismo suo peccatà hominis, qui baptizatur, abluere. The water must be first made clean and holy of the priest, that it 
hallowing of the foute Lib. iiii. epi. seven  may through the washing of it, wash away the man's sins which is baptized, To be short he sayeth that all the Devils might and power is taken from him in baptism, and the grace of the holy ghost is equally given to us in it.  
Sciat diaboli nequitiam pertinacem 
Lib. 4. epist. 7.  usque ad aquam salutarem valere, in baptismo autem omnes vires nequitiae amittere. Let a man know that the devils stubborn evilness or malice is strong continually unto the water of salvation, but in baptism he loseth all his power to do evil. Quos parentalis labes infecerat, sic lavat baptismus, ut 
Mark this saying.  nec actualis, nec originalis macula aliqua post ablutionem illam vestigia derelinquat. Baptism doth so clean wash them, which Adam's sin had infected or defiled, that no spot neither of original sin nor of 
Then the concupiscence remaining in the child baptized is no sin.  actual after that washing away of filth, leaveth any print, token, or sign. Is this baptism to be but only a mark of our justification, or a sealing of it? Is this faith only to justify us, and baptism to be no cause of our righteousness, and justification? O how blind are these brethren, which do teach that, & semblable other wicked doctrine. Our lord give them grace to recoil and retire to the troth from their heresies. Hear S. Basyll, which 
Bas. de exhortatione ad baptismum.  was almost twelve hundred years sense. Baptisma captivorum est redemptio, debitorum remissio, mors peccatorum, animae regeneratio, amictus splendens, character indeprehensibilis, coeli i●er, regni coelestis conciliatio, adop●onis gratia. Baptism is a ransom 
Many benefits obtained by baptism. Mark. joan. iii.  of prisoners, a forgiveness of debts, the death of sins, a regeneration of the soul, a bright apparel, a figure that can not be perfectly perceived, the journey of or to heaven, the purchasing of the heavenly kingdom, the grace of adoption, or choosing of a man to be the child of God, and his heir. He hath also these sentences amongst many more.  
Tempus aliud ali● opportunum negocio quaerunt, ad baptismi vero salutem, tempus quodlibet accommodum 
Ho●, 12. ●● 13. de baptismo.  sit, siue dies, sive nox, sive hora, sive quodcunque temporis momentum. Men do seek divers times convenient for divers businesses, but every season 
Our new brethren apppointed a time to receive baptism.  may or should be meet to receive salvation through baptism, whether it be day, or night, hour, or any other short time. Again he sayeth. Peccatum gratiam nobis per baptismi regenerationem datam abo 
Hom. 2. in psal. xxviii.  let. Sin putteth away grace, given to us through baptism, in which we are borne again. Seruamur, autem, 
De exhorta, ad baptisma.  quomodo? Nimirun regenerati per gratiam, quae confertur in baptismo. We are saved, but how: Undoubtedly through God's grace, which is given to us in 
faith! only saveth not, how be it our new brethren say that it doth.  baptism. Was not then Peter Martyr very ignorant, when he affirmed and defended that our salvation consisted only in God, and that baptism is but a sign, and an establishm●t of our salvation? S. Martial 
Epist. i cap. 5.  S. Peter's disciple sayeth. Reuiui●cit anima per baptisma. jam sanctificati, & mundati estis aqua regenerationis. The soul of man waxeth alive through baptism: You are now made holy and clean from the filthiness of sin, by or with the water of baptism, in which ye are borne again. S. Gregore, Hieroms' master, affirmeth the same thing saying Lavacrum corum qui peccaverunt, non 
Cra●ione in s. lavacrum.  qui peccant, remissionem continet. His scholar Eucherius was of the same belief, which wrote thus. Salutis unda nos à primi parentis culpa absoluit. The water 
In libros regum.  of salvation looseth us from the sin of our first father Adam, which is original sin. Erred not then Peter Martyr when he taught at Oxford, that a Christian man's child obtaineth remission of original fin before he be baptised, and that he shall be saved if he be not baptised at all? Which doctrine riseth of that other, that faith only doth justify us. Arator an old writer holdeth 
Lib i. cap. ii●● in act. apostol  with this catholic doctrine saying:  
Si solvere cura est  
Faecundi crenient a mali, faelicibus undia  
Extin●t●● re●●rate gen●●, spes un a remitti,  
Debita supplicii, post crimina velle renasci.  
S. Alchymus archbishop of 
An. domi. ●●. ●●b 5. cap. 23. ●● Genes.  〈◊〉 an anti●● writer hath thus.  
〈◊〉 purgata sacris debetur culpa 〈…〉; novam parientis lympha lavacri, browpost vet●ros, quos ●didit E●a, re●●us. Cl●●dius Varius Victor, which was about xi● hundred years passed, hath set forth 
Lib ●. in Gen.  this godly doctrine, when he wrote thus.  
Posse perire homin●s docuit mergentibus undis.  
〈…〉 flammis, a● v●●dis posse ren●sci.  
S. Pauline, that was in Austin's time and wrote to him, 
Natali. x. f●licis  is in this matter against Peter Martyr, and such others, writing thus.  
Sic pariser templu●● 〈◊〉 hosti●, g●at●●●ontem,  
●onsque novus renovans homines. etc.  
Euse●ius confirmeth this catholic 
L. b. 9 capit, ●● Euangel●c● demonstra.  doctrine, when he saith, Non amplius per legitima. sacri●icia Mosaicae legi●, remissi● illig peccatorum conciliatur, sed per lavacri purgationem, quod in collecta ex gentibus ecclesia tradebatur. Remission of sin is no longer purchased of them through the lawful sacrifices of Moses' law, but through the cleansing of the fountain of baptism, which was given in the church assembled of the Gentiles.  
This is plainly said, and as plain is this sentence, pronounced and published in the first counsel holden at the ●itle o● N●ce●, almost twelve hundred years ●e●ce. Con●iteor vn●●● baptisma in remissionem peccatorum. That is to say. 
Note this reader.   
I do confess, or acknowledge, that there is one baptism, or that a man must be one's baptized to obtain remission of sins. This is the Crede and belief 
Ephes. iiii. Peter martyr and the new brethren believe not as the holy catholic church doth.  of all christian nations, and therefore. I may well conclude against Peter Martyr, and the makers of the afore recited catechism, and the articles adjoined to the same, that they are not members of Christ's holy● church, because they say that baptism is but a sign, token, mark, and confirmation of our justification, and of the remission of our sins, but that they are forgiven us by faith only before we be baptized, yea we being children lately borne & having no faith of our own. Saint Ambrose agreeth herein 
Ambros. in i. Cor.  with the other father's speaking of our washing in baptism, of our being hallowed in baptism, 
Fareth only both not justify man, but baptism also.  & o● our justification obtained therein, as Paul witnesseth in that place. Haec omnia beneficia pu●●tatis, in baptismate consecuti noscuntur, quod est fundamentum e●angelicae ●eritatis. Illic enim omnibus peccatis depositis, ab luitur credent, & iustificatur in nomine domini, & spiritu dei nostri, filius deo adoptatur. The pe●ple are known to have gotten all these benefits of pureness in baptism 
Note this, r●ader, diligently.  which baptism is the foundation of the truth of the evangell. For in baptism he that believeth is washed clean from his sins, and is justified in the name of our lord, and thorough the spirit of God is chosen the son of God, all his sins being put away from him. Seest thou not here plainly▪ reader, 
The virtue ●nd strength, of baptism.  that saint Ambrose expounding saint Paul's words, declareth that he mente, that we are justified in baptism, and do receive thereby the holy ghost, obtain remission of all our sins, ●● are made the sons or children of God by adoption, which altogether Peter Martyr denieth ungodly? Ought he then to ●e credited & believed in his other opinions, which doth so ignorantly err in this matter against the holy scriptures, the general counsels, the doctors, the ancient custom, and the belief of the catholic church? Hear the holy man Leo the first Pope of that name, which 
Leo. sermone primo de nati●●tate Christi.  was above M. C. years since, and saith. Per baptismatis sacramentum, spiritu● sancti fa●●us ●s templum. Thou art made the temple of the holy ghost through the sacrament of baptism. Maximus an anu●ie●t great learned man was of the 
Homi. de symbolo apost.  same belief, when he wrote thus. Sancta ●st ecclesia, quae baptismi sacramento; peccator●m contag so●● deter●a, terrarum in colas transmient ad coelum. The church is holy, which sendeth the dwellers of the earths unto heaven, through the sacrament of baptism, the infection of sins being thereby wypp●n or taken away. This is manifestly spoken of those holy doctors. I pass over all the rest of the old doctors sentences, both because th●se are sufficient to persuade every man, that is not obstinately given to abide in his error, and also for that, that I would not be over tedious to the reader. Our lord of his infinite goodness, & most ●endre mer●ye grant them grace to amend, and to forsake this wicked error, and all others their abominable opinions, and to return again unto Christ's catholic church leaving their schism, to the honour of God and the salvation of their own souls, which Christ bought most dearly with the shed ●ynge of his precious blood▪ (▪)   


The preface to the seven. chapter. That vows ought to bekent both of men, & also of women, which is against Peter Martyr, & the whose tablement of the new brethren, and especially against the married monks Canons, Freers, and Nume●●●  
WHen I perceived, reader, that many, which had made vows to God of perpetual chastity, were married thorough the enticement and a●luringe of the devil, the flesh, and the world, and that their doings was against the word of God, to their own uttermost damnation, I thought it good, and needful breifelie to treat of this matter, that they, which are offenders therein, might plainly se●, in what peril they stand, and avoid it in time. And for as much as many men; especially such as are detained, and impeached with many great affairs, delight in things brefelye se●furthe, I will use in this treatise a brevitee of words, and allege but a certain of the old doctors sentences written in this controversy. But I will commence and begin with the scriptures, and then address to them the holy father's minds thereof, that every man may see thereby, both that this doctrine is not new (as our new men say) and also how abominablye M. Luther the frere, Martem Bucer the frere Peter Martyr the canon of saint Austin's rule, johan Hoper the white mo●●, Coverdale the frere, Ferre● the ●hanon, resemblable others ●otaries, erred, & brought many more into their errors, and heresies, God permitting them so evidently and shamefully to fall for the punishment of their sins, as he suffered the gentiles to run headling, as it were into vices mo●st detestable, and into a reproved mind (as saint Paul 
Rom. ●.  witnesseth) so to be avenged on them for their former offenfes. But I will set upon this enterprise, and dispatch it breifelye, because the right worthy doctor Thomas Marten, hath written 
Doctor Martens book against priests marriages.  thereof both learnedly & largely. Thou shalt good reader, understand that all such places of the scripture, which do, require of us generally the performance and accomplisment of our vows godly made unto God, doth show that men●e must needs upon pain of everlasting damnation, keep, not only the vow of chastity, but also of poverty, of obeisance, and of all others. Wherefore let no man be offended with me, that I am so plain in this matter against their breaking of their vows, for the truth ought to be pleasant to every good man, which regardeth God's glory, and his own salvation. Saint Paul reproved the Galathians 
Gala. iiii.  very sharply, because they were offended with him for teaching them the truth.  
I● any man be displeased with this my setting forth of God's holy verity, he shall give to me a just occasion to say unto him, as S. Paul said unto the Galathians. Who hath be witched and impeached 
Gal. iii. iiii.  thee, that thou obeyest not the truth? Our Lord jesus Christ, which is (as he said) the 
john. xiiii.  verity, give them, against whose faults this traicte is written, grace to remember that Christ said. Si veritatem dico. etc. 
john. ix.   
If I tell you the truth, why do you not believe me? He that 
Note this.  is of God, doth here the words of God, ye therefore do not hear God's words, because ye are not of God. What man is so stony hearted, that these words can not move him?  
Doth not these Christ's words declare, that they are not Gods children, nor the children of salvation, which will not believe & follow the truth opened to them? I speak against them here, that vowed poverty, & renounced utterly the propriety of goods, when the● were professed, and do no● accomplish that their vow, ●●t are benefi●ed, yea have 〈◊〉 benefices, dignities, & promotions, and do gather together thereby much riches. But this should not offend any man, for I teach them Gods wor●, and truth. Which embraced of them, and followed, shall (as Christ said to the jews) deliver them from the peril of 
john. ix.  damnation. Will not such v●taries call to their minds this Christ's saying ●● What 
john, xvi.  〈◊〉 profit 〈◊〉, if he gain ●ll the world, and thereby lo●● his foul? What exchange shall a man make for his soul? Were we not all borne naked, and shall bear nothing out of this world with us, a● S. Paul sayeth▪  
Wherefore let every man continue 
i Tim. vi.  (as Paul commandeth us) in his own vocation, and 
i Cor. seven.  serve God therein godly, let no man look back ward with Loathes wife lest he perish. Let every man remember, that 
Luc. ix.  Christ said. No man putting his hand to the plough, and looking bahind him, is meet for the kingdom of heaven.  
S. Paul sayeth again, that 
two. Tim. two,  no man shallbe crowned, except be fight ●●wfullye, that is to saye● no man shall obtain the crown of bl●sse, except he fight against the Devil, the flesh, and the world, manly and courageously, in his own calling, degree, and estate, according to the laws, and ordinances of his vocation, and profession. Therefore to end this preface, I advise, yea God doth advise, every man and woman, 
Psal. lxxv.  which hath vowed chastity, and poverty to perform that their godly vows to the advancement, and increase of God's honour, and to their own salvation, that at the ●●de of their moral lives, Christ may say unto them, amongst the res●: our good and 
Math. xxv.  faithful servants, enter ye in to the joys of your Lord. Unto whom be laud, and honour for ever, and ever. Amen.   

The seventh chapter.  
That all godly vow●●, as the vow of 〈◊〉 of continual chastity promised by a wydome, the vow of wilful or volunta●●● 〈◊〉, and semblables, ought by God's law co●e observed under ●he ●ayne of ●uerlastinge damnation.  
WHen I saw, good reader, that very many of our countrymen and women now of late in the miserable alteration of Christ's holy religion, which was of late in this Realm) were run headling into a damnable estate through breach of their vows, I thought it needful, and my bound duty to advertise them thereof, that they seeing in what peril and danger they stand in, might by God's succour and aid avoid it in time. Wherefore let them weigh diligently these places of the holy scripture, which are manifestly against their doings. Si quis virorum votum domino 
Num. thirty.  voverit, aut se constrinxerit juramento, non faciet irritum verbum suum, sed omne quod premisit, implebit. If any man shall make a vow to our lord God, or shall bind himself with an oath, let him not break his word, but ●e shall fulfil all that he hath promised. Can there he any thing more plainly 
Note this ye votaries and beware of danger.  spoken against them, that do break their vows and promises made to God of chastity, and voluntary poverty▪ Se●st thou not here reader, that religious perfon●es, which have vowed poverty, and have willingly forsaken the propriety of worldly goods, 
The vow of poverty.  do break that their vow, and promise, when they take benefices, prebends, and such other promotions, enriching themselves thereby, as much as other do, that never made any such vow? Why read they not this verse of David? Vovete, et reddite domino deo 
Psal. lxxv.  ● estro omnes, qui in circuitu eius offertis mun●●a. Vow and ●●●der your vows to your lo●●● God, ye all men that do● offer gifts unto God in his citeuit●. Doth not GOD require her● the accomplisment and performance of all godly vows made to him? Solomon setteth forth the same doctrine, 
Eccle. v.  saying. Si quid vovisti Deo, he moreris reddere, displicer enim ●stulta et infidelis promi●●io, sed quodcunque voveris red, &ce. If thou haste vowed any thing 
A vow of poverty ought to be kept, & all others lawfully made.  to God, tarry not to render it. For a foolish and an unfaithful promise displeaseth him, but what thing so ever thou haste, or shalt vow, perform it. Who seeth not here evidently (except he be blinded with carnal affection) that the holy ghost forbiddeth here the breaking of all lawful vows, and godly promises, both of chastity, and voluntary poverty? What mean then our vow breakers, when they can not abide him that teacheth them their duties to god for their salvation? Ought they to be angry with him, that telleth them the truth? Why remember 
Matth. xvi. Mar. viii.  not they these Christ's words? What shall it profit a man, though he should win all the whole world, if he lose his own soul? But let them hear the scripture again, for a further, and a more sufficient proof of this matter. Quum 
Deut. xxiii.  votum voveris domino deo tuo, non tardabis reddere, quia requiret illud dominus deus tuus, & si mo●atus fueris, reputabitur tibi in peccatum, & nolueris polliceri, ab●que pecca●o eris. Qu●d autem egressum est de●●bijs t●●s, ●bseruabis, & fancies, 
Mark this ye vo●aries and repent the breach of your vows in time  sidu● promisisti domino deo tuo, & propria voluntate, & ore tuo so●utus es. When thou hast vowed a vow unto thy Lord God, thou shalt not be slack to pay it, because thy lord God will require it of thee, and if thou shalt be slow or slack, to perisome thy vow, thou shalt sinn●. If thou wilt not make a vow, thou shalt be without sin, concerning this point. But thou shalt keep, and do that thing, which is once gone out of thy lips, as thou haste promised to thy lord God, and haste spoken with thine own free will, and mouth. Oh how manifest is this text against the breakers of their vows of chastity, voluntary poverty, obedience, 
Read this.  and all other that are good & godly, as these three are? Why remember they not that Christ would not suffer a man, which he had called to be a preachour of his word, to bury his 
Matth. viii The●ph. Luc. ix.  own father, declaring thereby that every man should serve God in his own vocation, and not leave it, or do any thing repungnaunt to the same Doth not Christ exhort us to remember 
Luc. xvii. Gen. nineteen.  Loathes wife, that we look not backward from our v●ca●iō, and calling? Said not Christ also to one that said, I will 
Luc. ix.  follow the o Lord, but let me first take my le●ue of them that are at home in my house? No man putteth his hand to the plough, and looketh back, or behind him, is apt to the realm, or kingdom of God? And doth not they look behind them, which forsake their profession, & kind of life willingly chosen to serve God in Saint Paul commandeth, yea Christ speaking in 
i Cor. seven. two. Cor. xiii.  him, that every man should a bide in his own vocation, Doth they so, that break their vows of chastity, & poverty? Did not saint Peter by the puissance, and power given to him of God, strike Ananias, and Saphyra to death for breaking 
Act. v. Fulgentius epistola i Cyprianus lib. i ca xxv. adversus judaeos.  their promiss, and vow made to the holy ghost, which was in reserving to themselves a piece of the money gotten by sale of their field, where they had promised to give the whole unto th'apostles, for their sustenance & the pooers, as then had done many good men, willingly 
Act. iiii.  without any commandment of God, following therein only Christ's counsel? Saint Basyl 
Matth. ●ix. Lib. de institutione ad vitam perfectam.  proveth by this place, that men ought to keep all their vows of virginity, continence, chastity, poverty, of abstinence, of fasting, and semblable others.  
saint Bede, which was 
Lib. i ca xxiii. hist. anglorum  our countreeman, and lived above. DCCC. threscorre years passed, witnesseth that saint 
Anno. do. ●8.  Gregory the first Pope of that name, sent one saint Austen with almost forty other learned good men into this our country England to convert it unto the faith of Christ again, and that when the king Edilberthus, and many others hadd● received the faith of Christ, the said Austen was made bishop of Cantorburie, and that then he wrote to the Pope Gregory, to be instructed of him, how the bishops and the clergy should live amongst the people, or how many portions should be made of the things, which thorough the 
Lib. i ca xxvii hist. ecclese. Anglorum.  faithful people's oblations came to the altar, and how the bishop should use himself in the church. Unto which demands the Pope saint Gregory made this answer. The accustomaunce of the apostles seat 
How bishops should dispend their goods  at Rome is to teach bishops created, or made, that of every stipend, which cometh to them, four parts or portions ought to be made, one for the bishop, and his family, and to receive strangers, and to keep hospiralitie with. The second for the nouriture & sustentation of the clergy. The third part should be given to the poor people. The fourth aught to be reserved and despended upon the repairing of his churches: But for as much as, saith he, thy brotherhood hath been instructed in the rules of solitary living, 
Religious men, albeit they were bishops ought to have nothing proper.  and of religion, you may not live severally from your clerks, ye must ordain this converlation, & thus lead your life in England, as the fathers did even at the beginning of Christ's church, amongst the 
Act two. et iiii.  which every thing that they had, was comen, and they had nothing proper. This leasson gave that holy father saint Gregory the Pope unto that bishop, which was afore a religious person, and to his companions, that were monks. Which counsel being grounded 
Note this  upon the scriptures, & their vow, all religious men & women ought to follow upon pain of damnation. But I will recite some of the old godly 
The old doctors upon vows.  father's sayings, written of them against priests pretenced marriages, that they may see evidently, how they err in the defence of them, and that they stand in danger of everlasting damnation continuing in that opinion.  
S. Fulgentius writeth these 
Fulgentius epiprima de debito coni●gali.  words. Sayncte Paul pronounceth that my dove's are in danger of damnation, because 
i Tim. v.  they have a mind to marry after they have professed chastity. Quàm sit autem malum, quám ●● follicle effugien dum, si quis de hoc quod domino voverit, aut ●et in●re, aut rep●tere aliquid, mortificatione, p●rtentet, exemplo sunt Ananias & 
Acts. v.  Saphyra, quos de precio agri quan dam partem infoeliciter subtralientes, non solum vox apostolica, tanque divini juris pervasores increpuit, sed etiam severitas justitiae coelestis occidit. Si quis igitur rem iam devotam, carnali victus ille●e bra, crediderit denuo reposcendan, non est legitimus rei possessor, sed divini juris pronunciatur invasor. Nec immerito continentiae ●am deuot● vi●l a● of immun●●●●udit, quod pocuniae aua●●● 〈◊〉. haec ille. Is not this manifestly 
Mark this ye votaries and possessors of church lan●es & goods  written against breakers of their vows of chast●●●e, and voluntary poverty? See we not also here doth by the scripture, and also by S. Fulgentius, that no man may lawfully take again to his own use that thing which he gave to the church, the service of God, or to the poor people? How much less is it then lawful for any other man to enjoy such goods, revenues, rents, houses, possessions, or lands, given of godly people to God's service, to monasteries, churches, chapels, hospitals, and to semblables others? But of this matter I will by God's help, speak more at large in another treatise.  

Some of the ancient doctors sentences, written against the marririages of them, which had made a vow of continual chastity, and continency.  
Oecumenius an old Greake 
Oecumenius i● i. Cor. 7.  writer thus hath, declaring these Sayn●te Paul's words: If a virgin do marry she sinneth not. Virginem ho● loco appellat, non eam, quae Deo consecrata est, sed innuptam puel ●am. Nam quae Deo consecrata est, 
Photinu●.  si nupserit, Christo reddit ●um adulterum, cui nubit. When S. Paul saith, that if a virgin marry, she offendeth not God, he calleth not her in this place a virgin, which is wholly given to God by a vow of chastity, but a damsel or a wench● unmarried. For if she marry, 
Read ye married nuns and beware of danger.  which hath vowed chastity, or virginity, she maketh him, to whom she marrieth, an adulterer against Christ her husband. The godly and good Christian Emperor, jovinian 
Tripar. histo. lib. 7. cap. 4.  made a law, that who so ever married a nun, or a virgin, that had vowed chastity, should suffer death therefore. S. Hierom is plainly against 
Hierom. lib. i contra Iouin●anum.  the marriages of them, that have vowed chastity, writing after this sort upon these words of Paul. If a virgin do marry, she doth not sin. 
● Tim. v.   
Non illa virgo, quae semet cultui Dei dedicavit. Harum enim si quae nupserit, habebit damnatio n●m, quia primam fidem irritam fecit. Paul saying, if a virgin marry, she sinneth not, did not mean that virgin, which had once for ever given herself by a vow of chastity, or virginity, to serve, or worship God. For if any one of them shall marry, she shall be damned, because she hath broken her first faith, given to God, when she vowed to him virginity. Peter Martyr following therein the frere Oecolampadius, Bucer, and other the Lutherians, and Swinglians, which married against their professions and vows, affirmeth and defendeth with a shameless face, that it is not lawful to vow continual chastity, and that men and women may without fault martye, although they had vowed ch●●stifie. Is this to reform Christ's religion defaced (as they at the least do pretend) and to restore it again to her former estate and pureness, which was at the beginning of the church? But hear S. Hierom again, saying: Virgins quae post consecrationem nup 
Lib. i contra ●ouini anum.  serint, non tam adulterae sunt, qu● incestae. The virgins which do marry after their profession, are not so much advoutresses, as sinners against their promiss made to their spiritual espouse Christ. Read him ad Sabinianum, where he sayeth, that he which marrieth a nun, committeth adultery against Christ her spouse, had husband, Hear word 〈◊〉, which was al●idste xii. handyeth 
Epiphanius ●●tra apostolicor● haeresin. anno d●mini. 369.  years passe●, and sayeth. 〈…〉 ostoli, pec●●tum ess●post decretam virgi●●●●, ad nuptias converti: Et ●●ripsit apostolus. Si nupserit virgo non peccavit. Quomodo igitur hoc cum illo concordat? ●mo ●●iam illam virginem dicit, quae non est dicata Deo. &ce. The holy 
The apostles law that vows should be kept.  Apostles of GOD have taught, that it is sin, to to●●●ne unto marriage after virgin●●e is decreed to be kept. And the Apostle Paul hath written. If a virgin do martye she hath not sinned. How then doth this saying of S. Paul agree with that the Apostles teaching? Yea the Apostle rather speaketh of that 〈◊〉, which is not offered, or ge●●● to the service of God by a vow of chastity. 〈◊〉 accordeth with this godly doctrine when he saith. Melius est nubere, quàm 
Ambrose ad virginem lat● sam. cap. 5. tom. i. de justificatione virgins. cap. 15. et lib. 3. de virginitate.  uri Hoc apostolicum dictum non ad pollicitam pertinet, ad non dum velatam. Coeterum, quae se spopondit Christo, & sanctum velamen accepit, iam nupsit, iam immortali juncta est viro. Et iam si volverit nubere communi lege connubij, adulterium perpetrat, ancilla mortis efficitur. It is better to marry then to burn. This saying of the apostle appertaineth not to her, which is promised to god by a vow, to her that is not yet covered with a vele. But she, which hath promised herself to Christ to be his espouse, or wife, and hath taken the holy ●●yle, is now married, is now joined unto an imortal husband. And if she will now marry by the comen law of marriage, she committeth adultery, she is made the bond servant of death. Is it not then a great madness to follow Peter Martyr, 
August. lib. iii ca 〈◊〉 pec●catorum etc. Lib. de hares. ca lxxxii.  doctor Thomas Cranmer, and such others defending the heresy of jovinian, condemned by saint Austen, saint Hieroin and many other notable clerks and to forsake these holy father's lessons, the determinations of divers counsels, 
Con. Eliberin●● ca xiii. sub Si● vestre. Con. Chalce. cap. xvi.  established with the word of God? Our lord God of his tender goodness, and great mercy take this blindness out of men's hearts, that they may return unto the catholic church, ou● of the which they are gone, and are clean divided from it by a deism most damnable, when they forsake the mother church (as faint Ironeus and saint cyprian calleth it) which is Rome. The great learned 〈◊〉 saint Basilli wrote much 
Basillius lib. 〈…〉.  against this heresy, for he faith; V●●ginitatem domino professae ● de●●de carnis vol●p●●tibus con●●ta●●, scortationis peccatum, nupe● a●●m nomine uolun● uela●e. 〈◊〉. They have professed virginity to our Lord, and after ward 
Read ye Nuns, that have married.  being stirred by the lusts or pleasures of the flesh, would cover their whoredom with the name of marriage. What can Peter Martyr the ●hanon, and other votaries, that have married women, say to these ancient doctors sayings Would they that men should rather believe their ignoraun●e judgements, than these father's excellent learned sentences? Doth they not plainly declare themselves to be schismatics, and no membres of the catholic church, when they descent from these, and the other holy writers belief and teaching? Again saint basil 
Taii. ad. int●●rogati●●e xiiii. & xv.  speaking of religious persons, which had vowed chastity such as are Monks, Nuns, and Canons, sayeth, Horum unusquisque si posteaque inter reliquorum fratrum societatem adscriptus f●erit, factam à se professionem ●esciderit, is perinde aspici 〈◊〉, ut qui in deum peccau●●it, q●●m videlicet profession is rest ma●●●buerit, cuique se voto folemni obligarit▪ Etenim qui s●ipsl●m deo semel devouit, hic s●●d aloud deind● vitae genus transierit, sacrilegious scelere obstrinxit, quip qui seipsum deo, cuise consecraverat, veluti super●uratus sit. If any one of these, after he is ones chosen into the compa●gnie of the other brethren, shall break his profession, 
Read this ye votaries and repent the breaking of your vows.  he must or ought so to be looked upon, as he, which offended God, whom he took a witness of his profession, and to whom he bound himself with a solemn vow. For he, which hath made to God a solemn promise, or vow, if he go afterward to an other kind of life, hath bound himself with the heinous sin of sacrilege because he as it were, stealeth 
Lege Basilium epi. lxiii. libro constitutionum monasticarum ca i. & ad monachum lapsum.  himself from God, unto whom he had wholly given himself. Is not this plainly spoken against the canon Peter Martyr, and semblable others, that have broken their vows of chastity, and voluntary povexte? In an other place saint basil layeth 
Epist. ad virginem lapsam.  a great reproach to a virgin, that had brooken the solemn vow of her profession made with the vesture, or habit of a professed Nun. I let pass many other sentences of this holy doctor. To be brief sa●●t Austen is against this heresy, which writeth thus. Quod cuique antique uouisse●, 
August. lib. i cap. xxiiii. ad pollentium.  licebat, q●um i●● se numquam facturum voverit, non licea it. Si ●d voverit, quod voven dum ●uit, sicut est per petua virginitas vel continentia, post experta connub●a ●o● lucis á vinculo coniugali ●●uel ex consens●iuonentibus etc. He that 
The vow of poverty. aught to be kept.  hath, sayeth he, made a vow of perpetual virginity, or of contivence ever to endure all his life▪ or else of poue●te, he may● in no case breeke that his vow, because our Lord hath commanded that vows should be kept, saying thus▪ V●●ete, & 
Psal. lxxiii.  reddi●● domino deo●●estro●●● Make ye a vow; and render it to your lord God. Also he proveth by this sentence of Daui● now all eaged here, that it is against▪ Gods commandment to br●eke a vow of chastity, & other vows, when he saith after 
To i●▪ epist▪ ad Armentarium riparium & paulinam epi. xlv.  this manner. Non te voville preniteat▪ imo gaude iam tibi sicmon licele, quod cum de trimento tuo lic●isset. Do thou not repent, that thou haste vowed, nay rather rejoice, and be glade that that thing is not now leeful for the to do which thou mightest have done leefullye with thy damage▪ To be brief, and to let pass many of his sayings in this matter, he sayeth▪ Quid ai● apostolus de quibusd 〈◊〉 
To. viii. in psal. lxxv. i. Aimeth.  ●●●erunt & non ●ed ●derimt? Hal●entes in quia, dam nationem, quia prima● fide●●irritam fece●●nt. Quid est 〈…〉 fecer●nt. Voverune, 〈◊〉 di●●tum. What sayeth the apostle. 
jege cum in psal. lxxxiii. de bono viduitat●s ca ix. x. xi.  So Paul of 〈…〉 which have vowed 〈…〉 have no t●●ent 〈◊〉 vowed ● They have, sayeth Paul●● damnation, because the● have broken their first▪ faith, what 〈◊〉 
Note this ●eader diligently.  is that, they have broken 〈◊〉 first faith? They have vowed, and kept not their promise, or vow. Who will the● give any further credence to our new gospelers in any one point of their damnable opinions, seeing they do heru●erre so manifestly both against the holy scriptures, and the ancient doctors expounding the same to us? Also he affirmeth that n● 
Lib de bono viduitatis ca 8  woman, which, hath vowed ●hastitee may leefullye afterward marry, but she runneth thereby into everlasting damnation: & groundeth his saying upon the text of saint Paul last abou● rehearsed. But hea●e now saint 
Timo. v. Chrysost. homi. de fide, spe, & charitate.  chrysostom in this mattier saying thus. Si aliud gesseris, ● voveris, & fideinomen perfida ●olun●ate dissolueris, non modo pr●●miorum composesse non poter●● sed●● dest●●to suppli●io, necess● est sub●uge●is. If thou shalt do 
Read this votaries  any thing against thy vow, ye & shalt bre●ke the name of ●aith, or faithfulness, with an unfaith full will, thou shalt not only lose thy reward, but thou must needs be punished accordingly as God hath determined. Again he writeth thus expounding these S. Paul's words. If a virgin do marry 
T●mo. 4. homi. nineteen. in. i Co. seven  ●he sinneth not. Ne●● de ea, quae sibi virginitatem elegerit. Ioq●●tur, quip quae iam peccaui● Nam 〈◊〉, quae secu●dis se nupr●●s alliga●une, ●●dicium subeu●●, 〈◊〉 ●●duitare in elegerint, 〈◊〉 magis virgins. saint Paul saying, if a virgin ●o marry, 
i Tim. v.  ●he sp●●neth not, speaketh not of he●, that hath on●● chosen to herself virginity, because she● hath now sinned. For if w●● d●wes, which h● the ●ound● themselves to the second marriages, are under the peril of damnation, i● they once have chosen by a vow to continue widows▪ and a fr●● that do mary▪ much more virgins▪ Wha● can be moor playne●ye spoken against the votaries▪ Nuns, Mo●kes, Canons, & Freer●▪ that have married against them vows made to God▪ chrysostom sayeth also that the marriages of Monks are worse than, 
Tom. 2. hom. 21. ad Theodorum monachum, ubi di● monachum contrabentem nup●● 〈◊〉 rear adulterium, et e● peius cri designare.  ad●outrye. Seest thou not them, good reader, evidently that Peter Martyr▪ doctor Thomas Crammer late archbishop of C●torbu●●● Ridlye, La●yme●▪ john H●●er, Rogers, doctor ●rome, and all the rest of that sort are not of the catholic church, out of the which there 
i Pet. iii.  is ●● salvation, but schismatykes, and d●u●ded clearly from the ●companie of them that shallbe saved, saying they believe not as these holy fathers did, which are now saints in heaven? Is then any man so foolish to believe their doctrine, touching the blessed sacrament of the altar, the holy Mass, and such other mattiers of our faith, lately called into question, and doubt, by them, after they had forsaken the unity of the catholic church? But hear 
Cyprianus lib. i. epist. xi.  saint Cyprian, which was almost 〈◊〉 sirs sense, & a holy Marty●. Q●um christus virginem suà sibi de●●icat●●et 〈…〉 destinatan iacere cum altero credit, quam indignatur, et irascitur, et quas paenas incestis eiusmod● coniunctio: nibus comminatur? When Chryst● seeth his virgin, given to him by a vow of 〈◊〉, and appointed to his holiness, lie with an other, how much is he moved & angry? And what pains threateneth he to such an unleeful marriage, which is worse than adultery? Again he ●ayeth. 
Cypria. de dup●●c● martyrio. Lege eum de habi ●● virgin●●.  Nun videmus tot● ecclesiae coetum vultus dimit●ere, at ●●erubescere quoties aliqua virgo, quae christo nupserat, dilapsa ex angelico contubernio, defecit ad stuprum, aut coniugium? Do we not see all the whole company of the church look down with their countenances, and to be ashamed, as often as any virgin, which had married to Christ by a vow of virginity, fallen down from the company of angels, forsook her profession by committing of whoredom, or by marriage?  
The holy Pope Leo first of that name, which was above. xx. hundred years passed commended wonderfully of the general counsel holden at Calcedo being there in assembled D C. thirty. learned fathers, saith this of Monks. Propositum 
Leo primus Epist. 92.  monach● proprio arbitrio, aut voluntate susceptum, des●ri non potest absque peccato. The purpose of a monk taken with his own arbitrament or will, can 
That had vowed chasti●●● and poverty.  not be left undone without sin. But let this be said in thy● controversy, as sufficient to establish● the troth the 〈◊〉, and to over throw the contrary. Now hear a little 〈◊〉 of the vow of poverty, 〈◊〉 of the keeping of it. albeit, that which is already spoken thereof, might the sufficient, for the ignorant to learn the truth of this matter, and to see in what danger they be, which do break that vow.   

That the vow of poverty ought to be observed of monks, ●onnes, canons, freres, and all other religious persons upon the pain of damnation.  
For asmuch as, good reader, many good men think that this lawful for a man that hath made a vow of voluntary poverty, to enjoy rych●sses in proper, or 〈◊〉 have the proprle●●e ●f go●des, 〈◊〉 thought● i● be 〈…〉 to 〈…〉 of th●● 〈…〉 tha● men might the ●ett●r kno●● the t●●eth the 〈◊〉, for the 〈…〉 of their 〈…〉 God.  
The 〈…〉 written, out of the ●●●iptures tou●hinge vows, do pr●●● sufficiently that if a man, or woman hath vowed willingly poverty, to have nothing proper, he or she is bound to keep this same vow under pain of everlasting damnation: and the same doth the holy doctors of the church ●●ach, amongst the which these are some of their sayings that here follow: S. Austen entreating of m●n●es, 
L●b. i cap. 31. de moribus eccl●siae.  sayeth. Nemo quidquam to said●● proprium, nemo cuiqu●● o●●er o ●us est. None of them possesseth any thing as his own proper goods, no man is onerous to an other. Also he sayeth 
Aug. lib. 17. ca ● de cruitate dei.  that the Apostles (the life of whom monks should follow in that point) professed and vowed poverty, which S. Peter declared, when he said to 
Math. nineteen.  Christ. Behold, we have left all things. Alius vult reli●quere 
Aug. in psal. 7●  omnia sua, distribuendo ea pau peribus, e●●re in communem vitams, in societatem sanctorum, magnum vorum vovit. Vnusquis● reddat deo, quod vovit. another man doth vow to forsake all his goods, distributing and dividing them to the poor, and to go into a common life, wherein all things are common, and nothing proper, and to go into the fellowship of the holy, he hath made a great vow to God. Let every man pay, or render to God, that thing, which he hath vowed to him. saint chrysostom was of that same 
Tractatu adversus vituperatores monasticae 〈◊〉.  mind, saying. In Monasteries all things are comm●n, meum, & tuum, mine, and thine, which do trouble all the whole world are taken away there. Item he sayeth: In monasterijs non 
To. v. homi. ●●iii ad pop. Ant●● ochenum.  est meum, & tuum, sed hoc verbum eliminatum est, infinitorum causa bellorum. In monasteries is not mine and thine, but this word, which is the cause of infinite battles, is put out of those houses.  
The holy Pope Urban, an 
Vrbanus p●● lib. de bonis eclesiarum & run cōmu●●c.  ancient great clerk writeth after this sort. Quicunque vestrum communem suscepit vitam, et nih●● se habere vovit, videat ne pollicitationem suam irritam faciat, se● hoc, quod domino est pollicitus, fideliter custodiat, ●e damnationem, sed praemium sibi acquirat etc. Which so ever of you, sayeth 
Note ye beneficed votaries.  he, hath taken upon him a comen life, & hath made a vow to have nothing proper, let him se●, or take heed and beware, that he break not his promiss, but keep faithfully that thing, which he hath promised to our Lord, that he get not to himself damnation, but a reward of God. Our lord give that grace to all votaries, which have made a vow of poverty, to beware of breaking of it, lest they for lucre and gains of a little worldly goods, lose the eternal, and heavenly richeses. Amen.  
But hear saint Hierom saying. Non est ●ibi eadem causa, quae 
To. i epis. i. ad heliodorum.  coeteris. Dominum ausculta dicente●. Si vis perfectus esse, vade, & vend omnia, & da pauperibus, & sequere me. Tu autem perfectum te fore pollicitus es. Nam cum derelicta militia, te castrasti propter regna coelorum, quid aliud quam perfectam secutus es vitam. Perfectus autem servus Christi, nihil praeter christum habet. Aut si quid praeter christum habet, perfectus non est. Et si perfectus non est, cum se perfectum fore deo pollicitus sit, ante mentitus est. Os autem, quod mentitur, occidit animam, Igitur ut concludam, 
Sapient. ●.  si perfectus es, cur bona paterna desideras? Dominum ●efel listi, si perfectus non es. Alia est monachorum causa, al●a clericor●. Clerici pascunt oue●, ego pascor. Again he saith unto a monk. 
To●. ad rusticum.  Tuver●, si monachus esse vis, non videri, habeto curam, non rei familiaris, cui renunciando, hoc esse caepisti, sed animaetuae. But if thou wilt be a monk in deed, and not to appear only, care not for the goods belonging to thy family, or household, which thou hast forsaken, to be a Monk, but take care of thy soul. He sayeth also. Vidi ego quosdam, qui postquàm renunciavere 
Read ye monks and canons.  saeculo, vestimentis dumta ●a● et vocis professione, non rebus, nihil de pristina conversatione mutarunt. Res familiaris magis aucta, quamm imminuta. Eadem ministeria seruulorum, idem apparatus con 〈◊〉. I de ●●●d pa●linum de institutione monach ●aid, Siofficium vis exercere presbyteri, si episcopatus ●e ve● opus, vel honor for●e delectat, vi●e v●bibus, vel ●●stellis, 〈◊〉 salutem, ●ac lu●rum ani●●●●uae. Sim autem c●p●s esse, quod diceris, monachu●, id est, solus, quid facis in urbibus, quae ●●que non ●unt solorum habit ●cula●sed multorum? ●am non sunt tua, quae possides, sed dispensatio tibi eredita est. Memento 
Act. v.  Ananiae at Sapphyrae. Illi sua timide serua●●er●●●, ●u considera, ne christi substantiam imprudenter effundas, id est, ne immoderato i●dicio rem p●uperum trib●as, non pauperibus, Is not this manifest lie said against religious men, that have benefices, prebends, and other promotions, where they have vowed poverty, and made a promise in the time of their profession, to have nothing as their own, and proper to themselves, but to live in commone God give to them grace, and to all others, to serve him devoutly, that thereby they may purchase unto themselves the glory of heaven, thorough God's mercy, and the deserts of our Lord jesus Christ Amen.     

Imprinted at London by Robert Caly, within the precinct of the late dissolved house of the grey Freers, now converted to an hospital, called Christ's hospital. M. D. LV.