shall their pouertie saith he in the middest of their filth and nastines whose raginge concupiscence is nothinge the lesse abated purchase vnto theÌ„selues those heauenly tabernacles who do neither possesse thinges present nor thinges to come for it is not euery poore that is called happy but the poore in spiritt of whome it is said Psal 40. Beatus qui intelligit super egenum pauperem c. Blessed is he that hath a respect to the poore and needie for in the euill day our Lord will deliuer him which is vnderstood of the poore in spirit who is ashamed to receaue what is offred vnto him Of prayinge vnto Sainctes And whether the Church doth offend in praying vnto them CHAPTER IV. 1. Iob. 42. DIcit Dominus ad Elephaz Themanitem c. I conceaue a great displeasure against thee and against thy two frindes because thou hast not spoken right before me as my seruaÌ„t Iob hath done Take therfore 7. Bulles and 7. Rames go vnto my seruant Iob and offer sacrifice for your selues and my seruant Iob shall praie for you and for his sake this fault shall not be imputed vnto you The same Iob saith Turne vnto some one of the Saincts Iudas Machabeus did see Onias lyfting vpp his handes to pray for all the people of Iewrie 2. Mac. 15. Dan. lib. 4 cap. 16. The old fathers and the children of Israell did praye in the name of Abraham Gen. 48. Isack and Iacob when it was said Inuocetur super eos nomen meum c. That is to say Let may name and the name of my fathers Abrahaman and Isack be called vppon these children Afterwards they did call on the name of Dauid And Christ by the intercession of the Apostles did heale the mother in lawe of S. Peter being attached with a great feuer Act. 9. The said S. Peter at the intercession of the poore widdowes that were releeued by Tabita did raise her from death to life so as wee see the praiers of our Almes folkes and beades men may do vs great good after our departure Ioh. 11. Did not the faith of Martha helpe her brother Lazarus dead sayinge did not I say to thee that if thou beleeue thou shalt see the glorie of God S. Cyrill Hyerofoll saith tantum enim inquit potuit illa fororum fides vt mortuus à porta inferi reuocaretur the faith of the sisters liuinge was of that force that the dead was brought back againe from the gates of hell 2. When poore miserable sinners can pray and be heard what absurditie is it that the blessed Sainctes nowe in heauen may be heard of God and also prayed vnto otherwise wee should denye them perfect felicitie which is to be able to helpe their poore frindes subiect to many calamities in this miserable lyfe The old hereticke Vigilantius and also these newe heretickes of our tyme do answere vnto this the Saincts beinge lyuing in this world and not when they be dead may pray and be heard for the liuinge But S. Hierom in the 3. booke that he made against the said Vigilantius doth sufficieÌ„tly conuince them sayinge Si Apostoli c. yf the Apostles liuing in their boâ—ies could pray for others how much more now being crowned for their victorius Tâ—yuÌ„phes One man Moyses obtayned pardon of God for 6000. armed men S. Stephen the true follower of Christ and his firsâ— Martyr did desire pardon for his persecutors and shall they be of lesse force and their prayers lesse heard of Christ enioyning his familiar and blessed presence The Apostle S. Paule auouched that God at his intercession gaue vnto him 28. soules that were sayling in one shipp with him and now being receaued to euerlasting glorie shal his petitions and prayers be reiected in the behaulfe of them that receaued the Ghospell of Christ 3. Vigilantius ympairinge the glorie and felicitie of the Saincts said that a liuinge dogge is better then a dead lyon but God doth declare vnto vs that neither S. paule nor other Saincts are dead in spiritt which are not said to be dead but at rest and as it were sleepinge So Lazarus which was to be raysed was not said to be dead but a sleepe did not Onias and Hieremias after this life praie for the people Soe Noe Iob and Daniell after this life were appointed intercessors by God for the people Did not S. Ambrose writt that the Emperor Theodosius after this life was both a prelate and a tutor with Christ in the behaulfe of his children Archadius and Honorius and for their Empire which they possessed after their Father Was not Abdias and Amos intercessors vnto God for the younge heires of their succession Iosue Asaph who then can be in doubte but that Theodosius is a protector with God in the behaulfe of his children so as by the fauour of God and the intercession of Theodosius Archadius is nowe a valiant Emperor 4. Wee must therfore honnor the saincts as the frindes of Christ and the heires of God as the learned diuine S. Iohn the Euangelist saith cap. Io. cap. 1. 1. As many as receaued him he made them the children of God wherfore not seruants but children and sonnes if sonnes then heires yea heires of God and coheires of Christ And Damasus saith when you call on the Saincts in your prayers you must esteeme of them as the shining light more bright then the beames of the sun which do see all good thinges by contemplatinge the vision of God as in another place S. Aug. saith quid est quod non videt qui videntem omnia videt what is it that he seeth not that beholdeth him that behouldes all thinges And S. Hierom saith Si prophetae sunt c. if there be prophetts Lib. 5. Coment and that the word of our Lord be in them lett them withstand the Lord of Hoastes vpon which place S. Hierom sheweth that a true prophett by his prayers may resist our Lord as Moyses stoode in the persecution against our Lord that he might turne and appease the wrath of his furie Samuel did the like our Lord said vnto Moyses Suffer me said he to strike this people for when he said suffer me he giues vs to vnderstand that by the intercession and suffrages of the saincts he may be appeased and retained from putting his wratn in execution 5. S. Ambrose doth sett downe very larglie the vertu Lib. 5. epistolar clero populo Thes and maruelous effect of the intercession of the sainctes and of the great victorie gotten by Theodosius by their prayers and therfore he said he had rather haue the prayers of the poore then a stroung Armye sainge that they are far strounger because they as it were bynde God himselfe When wee direct our prayers vnto the Saincts wee direct them vnto Chrisâ— and as wee followe or reuerence no other in the Saincts but Christ so wee do not inuocate or pray any
God which is readie to be offred to euery one that will imploie his best endeuour Soe auoucheth S. Augustine and S. Gregorie Ozius and other holie fathers To the intent therfore that you may take awaie all good indeuours from man in the buysines of his saluation and that wee should doe nothinge therin you take away all cooperation of man with godes grace and that grace it selfe without which wee can doe nothinge in the worke of our iustification you take it quite awaie sayinge that man hath not this grace inherent in him 2. lib. de capt To this purpose you say with Luther in his second booke of the captiuitie of Babylon that to teach that good workes are necessarie to saluation is deuilishe You say also with Caluine Calu. 3. de instit c. 19 that neuer any good workes were done of any saincte which did not deserue reproache And a little before he said that all our workes are pernitious and whosoeuer doth them is cursed And the said Luther in the 30. articles condeÌ„ned of Leo the Tenthe saith all the euill that wee doe is by the inspiration of God and that by sinninge wee doe well God beinge the cause of all euill as Caluine saith lib. 1. inst cap. 28. in so much saith he that not to sinne is sinne and to restraine any appetite or motion of any thought is to resist God and to sinne And so Luther saith in his booke Lib de ser arbit the more wicked you be the neerer you are to purchase godes fauour How damnable these articles be lett any Christian iudge that will open his eares to heare them I would euerie one would stoppe his eares from hearinge such horrible blasphemies so contrarie to holie scriptures and all honestie Noe prophane Philosopher or wicked heretique though neuer so damnable euer said the like And therfore these blasphemous and wicked articles are condemned by the whole Senate of Christianitie in the councell of Trent most worthilie Con. Trid. sess c. 11. cano 28. 21. because they be against comon honestie and against the holy scriptures in which many tymes the workes and endeuours of good people are comended and praysed as good and holie in which works there was noe sinne as it is said in Iob. In all these thinges Iob hath not offended Iob. 1. Lutae 1. and in the Ghospell of S. Luke it is said of Zacharias and Elizabeth that both of them were iust before God walkinge in godes comandements and righteousnes without grudge And as S. Paule saith 1. Cor. 7. if a virgin should marrie therein shee shoulde not sinne and in many other places wee are comaunded not to comitte sinne therfore the holie scriptures doe meane that wee may doe many good works by godes grace without sinne 5. Hereticks answere vnto these scriptures sayinge that the cause wherfore the scriptures saies that there are many good works of iust persons is because it is not imputed vnto them to damnation for the faith of Christ although say they they be sinfull I replie against that for the scriptures doe distinguish betwixt this which is to sinne and that which is to remitte sinnes or not to impute vnto vs the sinne which wee haue comitted as it is playne Scribo vobis vt non peccetis 1. Ioh. 2. Conc. Auranc c. 9. 18. 20. Hier. li. 3. contra Pelag. In Proemio super epist ad Philomen Ephes 1. Aug. sup Luc. 1. Amb de Spiritu litera cap 36. De natura gratia reg super CoÌ„c Trid. I write vnto you that yow should not sinne for if any man shall sinne wee haue an aduocate with the Father c. this trueth is confirmed by the tradition of the Church and the holie fathers It is also defined against Pelagius that without the grace of God a man cannot liue iustlie without sinne yet saith the councell by the grace of God wee may liue without offence Therfore S. Hierom saith Hoc inquit nos dicimus posse hominem c. And this selfe same wee saie also that a man maye liue without sinne if it please him accordinge to the tyme and place accordinge to the frailtie of his nature as longe as his mind is well disposed c. And the same he teacheth vpon that place of S. Paul Vt essemus saÌ„cti immaculati as S. Amb. sup Luc. S. Aug. and other saincts doe teach the like Protestants saie that a Christian though neuer so vertuous or so acceptable to God hath noe grace or vertue inherent in him because they would haue noe good acte to come from mâ—n by reason of that grace CHAPTER II. 1. THe generall Councell of Trent against this your heresie saith CoÌ„c Trid. sess 6. c. 7. The onlie formall and intrinsicall cause of our iustification is the iustice of God not by which he is iust himselfe but by which he makes vs iust by which wee beinge endued and inuested wee be renewed by the spiritt of our soule and not onlie that wee be soe reputed but that wee are trulie iust not only by name but by deede and the said holy councell hath these words Whosoeuer shal saie that men are iustified either only by remission of our sinnes or only by the imputation of the iustice of Christ excludinge takinge away grace and charitie which is diffused in their hartes by the holie Ghost which is giuen vnto them and by which the same grace doth lodge in them Anathema sit let him be anathema Thus farre the councell This also is proued by reason for when wee see a man to change his wicked life and vngodlie custome of sinne and to putt on the newe man which accordinge to God was created in sanctitie and iustice wee see so palpable a change in him that wee say Haec est mutatio dextrae excelsi From the right hand of the highest comes this alteration from bad to good from impietie to iustice from spirituall death to spirituall life but this true alteration and mutation cannot be without some feelinge or sparke of grace in man inwardly inherent in him The Maior proposition is proued by the gospell Wee are translated from death to life 1. Ioh. 3. Ezec. 36. and Ezeech I will giue vnto you a newe harte and I will put into the middest of you hart a newe spiritt and I will take away a stonie harte Coloss 3. and S. Paule saith Spoile yourselues of the old man with his actes and putt one the newe that is renewed in knowledge accordinge to the Image of him that created him And to the Ephesians 4. Ephes he said be renewed in the spiritt of your minde and putt one the newe man which accordinge to God is created in iustice and holynes of trueth I meane in true holynes and iustice and not in feined imputatiue iustice Iohn 4. This is proued by S. Iohn of whom it is said of the grace and iustice by
heede of a headlonge fall It is true that God hath elected his people before the constitution of the world Rom. 8. accordinge to the Apostle â—â—he 1. but he said afterwardes that they should be holie and imaculate in his sight in charitie for in godes predestination are implied and inuolued good life and works of mercie done by godes grace It is an infallible and theologicall rule when God ordaines any end he ordaines meanes without which wee cannot come to that end as God hath ordained his glorie to be the end of man soe he ordained grace and the works done by that grace to be the meanes to obtayne it 3. If a kâ—nge will make any of his noblemen gouernour or deputie of any prouince or kingdome it must be vnderstood that he must obserue iustice although it be not expressed in his pattent if God doth predestinate vs it must be vnderstood that he should giue vs his grace wherby wee should be iust and worke by that grace and our endeuours our iustification therfore S. Peter 1. Pet. 1. saith Fratres magis satagite vt per bona opera certam vestram vocationem electionem faciatis c. Wherfore brethren labour the more that by good works you may make sure your vocation and election for in doinge these thinges you shall not sinne at any tyme. Was not S. Iohn saued by his innocencie and Peter also saued by his pennaunce for the end of man was neuer ordained without wayes or meanes to come to the said end And therfore you must not saie God hath ordained my end and I will not endeuour my selfe to come to that end otherwise you take awaie the one halfe of predestination that is to say the waie and meanes appointed for the same And therfore S. Gregorie saith Greg 1. Dialog ponitur d. 23. q. 4. 2. Ipsa perennis regni praedestinatio c That euerlastinge and endles predestination of godes perpetuall kingdome so it is of the omnipotent God disposed and determined that vnto the same the electe may approache by their owne labour that they maye aske by their desertes that which the omnipotent God before the world was disposed to giue if you will not goe to hell take away your sinnes and amend your wicked life and thither you shall not goe otherwise ve impis à malo woe be vnto the sinfull through his wickednes and confusion be vnto him for his iniquitie 4. Neither ought wee to saie almightie God knoweth all thinges to come whether I shal be saued therfore I ought not to labour my selfe for my saluation God knoweth that this daie you shal dyne therfore you ought not to prouide for dinner God knoueth that you shal be cured of your disease therfore you ought not to prouide any medecine for your cure God also knoueth that the kinge shall haue the victorie against his enemies that the husband shall haue a good haruest of corne that the mariner shall ariue safe in Spaine that Christ should escape the bloudy handes of Herod therfore neither the kinge should leuie an armie nor the husband man sowe the seede or till the grounde euen so the meanes are to be vsed to purchase the victorie and to fill the barne with corne and to ariue safely in Spaine and to be secure from Herod Vnto this agree the holy scriptures that predestination and godes fore-knowledge takes not away mans free will and endeuours Deus ab initio constituit homiminem reliquit eum in manu consilij c. Eccl. 5. God from the beginninge made man and lefte him at his owne choyce He hath putt before vs his precepts and comaundements if we will keepe the comaundements they will keepe and preserue vs he hath putt before vs fire water vnto which of them we list we may stretch forth our arme for before vs he hath placed both good euill life and death of any of which man may take his owne choyce 5. S. Paule was predestinated yet spareth not to say Castigo corpus meum c. I chastice my bodie and I bringe the fleshe in seruitude to the spiritt least that preachinge to others I should become reprobate my selfe therfore wee may see that our owne good endeuours which godes holie grace doth worke with vs are not excluded from our election but those workes are both the meanes and effects thereof and therfore it is a desperate follie and a great signe of reprobate and damnable persons to saie if I be predestinated doe what I will I shal be saued Did not Christ promise and assure his disciples of the cominge of the holie ghoast notwithstandinge did not those disciples with the deuout weomen and the blessed Virgin continewe together in prayers and fastinge disposinge themselues to receaue the same Actor 1. Neither in their prayers or fastinge did they misdoubt the cominge of the holie ghoast accordinge as our Sauiour promised the same notwithstandinge they knewe that they ought to prepare themselues to be cleane vessells fitt for the receipt thereof Yf the Pope should promise vnto you to fill your vessell full of Balme or Chrisme which are most pretious liquores if you will bringe an vnclean vessell vnto him he will not giue vnto you what was promised for in his promise was included that you should bringe a fitt and cleane vessell to receaue the same Soe Christ notwithstandinge he promised to fill their consciences vnderstandinge memorie and will with the balme of the holy ghoast yet the Apostles ought to haue their consciences and their soules withall the powers thereof cleane and voide of all filth of sinne and wickednes to receaue the same for such as are predestinated are written in a white paper in golden lettres as S. Vincentius saith neither only the persons soe predestinated are written there but also the works and meanes by which they are saued and predestinated videlicet that such people shal be baptized that they shal be mercifull patient chaste godlie and penitent euen soe such as are damned are written in a blacke parchement not only the person but their works by which they be damned and reprobate that is to say that he is cruell leacherous impenitent proude couetous c. Whether the holie scriptures be for protestantes and not for papistes and whether we relie vpon Traditions not warranted by holy Scripure CHAPTER I. 1. S Cyrill doth answere this obiection saying Epist. 28. Omnes haeretici de scriptura diuinitus inspirata sui colligunt erroris occasionem all heretiques do founde their errors vpon the Scriptures which were infused by God which wordes were pronounced in the 7. generall councell and are inserted in the councell of Calcedon S. Augustine also doth confirme the same saying Aug. trac 18. in loâ— Non aliunde natas esse haereses quaedam dogmata peruersitatis illaquentia animas in profundum praecipitantia nisi cum scripturae bonae intelligantur non bene
decreede and the sentence of Anathema was pronounced against all those that should hould the contrarie And whosoeuer will not obey these generall councells assembled together by the vertue of the holie ghoast whose asistance was promised vnto the church in such occasions doth iniurie not onlie to the church but also vnto that holy spirite of these kind of people is said vos durae ceruicis spiritui sancto resistitis you stiffnecked people yow resist the holy ghoaste None ought to prefer his priuat opinion before the generall definition of a generall councell Therfore the Emperor Marcianus after the definition and ordinaunces of the councell of Chalcedon said he is a wicked and sacrilegious person that would oppose his owne priuate opinion against the authoritie of the whole churche in such a generall assemblie and this is the cause that S. Aug. defended S. Cyprian from heresie for that it was not decreede by any generall councell that such as were baptized by heretiques should be rebaptized againe as the said S. Cyprian helde and because the Donatistes did persiste in this doctrine after the definition of the generall councell they were condemned of the churche for heretiques as S. Aug. doth testifie and therfore those dogmatistes of our time because they defende not onlie this doctrine but also many other peruerse and damnable opinions not onlie against the definition of these generall councells but also against godes ordinances ought to be reputed for heretiques 11. S. Thomas doth saie D. Thom. in 6. Iohn lect 7. that it was the custome of the churche for danger of sheddinge that the priest at the alter should receaue vnder both kindes the laytie vnder one kinde for this said he is not against Christs institution for whosoeuer receaues the bodie receaues the blood alsoe because that Christe is vnder both kindes aswell in respecte of his bodie as his bloode Exod. 16. Genes 14. For all sacrifices did appertaine vnto the priestes the Manna the paschall lambe was eaten of the people which were figures of this Sacramente and they were not comaunded to drincke after it And although you vrge that Melchisedec did offer bread and wyne in token of this Sacrament I aunswere that he was a prieste for so the scripture saith Erat enim sacerdos Dei altissimi for he was a priest of the highe God In our Lordes prayer wee aske our dailie bread without wyne Tertul. in orat Dom. Ambr. l. 5 de sacra Hier. c. 6. Matt. homil 9. Aug. l. 50. which petition many holy doctors doe interprete to be mente of the Eucharist and when our Lord had fedd soe many thowsands there is noe mention made either of water or of wine that feedinge beinge a figure or token of the holy bread of the alter by which the faithfull Christians are releeued For our Lord makes mention of the Chalice but thrice of the eatinge of the bread he makes mention fifteene tymes soe as wee may perceaue that the churche may vse both the kindes seuerallie Qui manducat hunc panem viuet in aeternum Theophil in eadem verba Aug. li. de consensu Euangeli c. 25. ser in seria 2. illius diei Beda lib Comment in Lucam Petr. Damianus Card lib. de diuinis officijs 12. Christ also goinge to Emaus sittinge at the table did feede only the twoe disciples with breade alone and being perceaued in the breakinge of the bread did vanish awaye by which fraction or breakinge many holy fathers did vnderstande the Euchariste wherby wee may gather that the Euchariste was giuen vnto the laytie vnder one kinde vppon easter daye that is to say to Cleophas and to Lucke as many saie And although they were the disciples of Christe yet they were not priestes For at his last supper he did not saie to others then to the twelue Apostles these wordes Doe this in remembrance of me and vnto those disciples that went to Emaus he gaue onlie the bread without wine so vanished awaye Epistola Ephesios 13. S. Ignatius made mention but of one kinde to be giuen to the laytie Eruditi à paracleto c. Yow beinge instructed of the holly ghoast remaininge in true obedience to the Bishops priests which breake the bread vnto yow with due respecte and perfect deuotioÌ„ which is the medicine of mortalitie the onelie preseruatiue of life against death by Iesus Christ The blessed Sainte did not speake any thinge of the Chalice when the Pope goeth in any pilgrimadge or iourney he carries with him the blessed Sacramente but vnder one kinde Hier. in Apolog. pro libris contra IouinianuÌ„ S. Hierom doth reporte that it was the custome of the faithfull at Rome to haue our Lordes body at home in their houses because they did not presume to goe to the church beinge letted by coniugall societie which saith he I doe not commend or discommend S. Ambrose also doth reporte Ambr in orat funebrii de obitu fratris sui Satyr that his brother carried with him this dreadfull hoaste to sea and hauing suffred shipwreacke did by vertue of this blessed Sacrament escape drowninge the blood he did not carry beinge not soe conueniente for carriadge The Christians did in tyme past vse to carrie with them the Sacrament vnder one kinde least in their greatest danger of death they should not be releued of their greatest liuely â—oode S. Ambrose in the houre of his death did receaue the blessed Sacramente of the Bishopp of Vercell vnder one kinde Paulinus in vita eius as Paulinus doth reporte The like is also reported of S. Patronilla S. Hierome S. Martyn S. Benedict S. Lucia S. Francis of whome the histories make mention that in the time of their death they did communicate vnder one kinde Amphilogius wrote that when S. Basill did celebrate in the church a Iewe went to gaze and to behoulde the christians as they receaued the blessed hoast In vita S. Basil he ioyning himselfe with them sawe an infante diuidinge the hoast in the handes of S. Basill and soe came to all the communicantes as also to the said Iewe which wheÌ„ he receaued the blessed bread was forthwith tourned into fleash and beinge astonished at this miracle he himselfe with his wife and children were made Christians 14. Euagrius a greeke historiographer and Nichephorus doe deliuer vnto vs that it was the aunciente custome in the church of Constantinople to giue vnto children such as went to schoole the relickes and fragments of the blessed hoaste if any were left after the comunicantes but it were great absurditie to giue the relickes of the chalice vnto them their tender age and weake disposition being not capable thereof soe it should be a great indecencie so keepe the same being in a short time subiect to corruption With these children vpoÌ„ a certaine daie went a boy the sonne of a glass-maker who beinge asked of his father what he did with the
whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should graÌ„t that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of FraÌ„ce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine Aâ—histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be
and yet remaine still in heauen with many such strange interrogations which wee knowe rather by diuine faith supernaturallie infused vnto vs then by any naturall reason conceiued by our grosse vnderstandinge which according to Aristotle in his metaphisickes is as ignorante of naturall knowledge in respecte of thinges naturall as the owle is of the sunne in the middell of the daie So as this holie doctor impugneth these interrogations as arguments of incredulitie and lacke of faith which are interrogations of the Iewes and protestāts both which as they agree by two sundrie extreames in this infidelitie of discreditinge Gods omnipotencie soe if yow compare both those extreamities together you shall finde also that these mens extreame madnes deserueth more blame and farr exceedeth that of the Iewes 3. But the catholique church vseth a meane betweene both for it vseth none of those incredulous questions which Saincte Chrisostome cōdemneth but simply beleeueth that to be trewe which Christe affirmeth shee holdeth not with the capharnits whoe thought because he said his fleash was meate indeede they should eate him visibly nor yet with the sacramētaries who thincke because he said it is the spiritt that giueth life therfore this fleash is to be eaten by faith onlye But contrarie to them both and in the righte meane and trewe meaninge betweene both ioyninge all Christs woordes together it concludeth that vnder the forme of bread Christes trewe flesh is realy and substantially receaued by sayinge vnder the forme of bread it taketh away the Capharnits grosse and carnall imagination by affirming trewe flesh realy and substantially to be presente it condemneth the protestants spirituall and faithlesse figuratiue intention in all which the Catholique church is sufficientlie grounded and instructed by the plaine authoritie of Christs owne words touchinge the truth of their pretended difficultie For in the 6. chapter of S. Iohn are thies woordes I am the liuely bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread which I shall giue is my fleshe which I shall giue for the life of the world And where the Iewes fell at variance amoungest themselues saying How can this man giue vs his flesh to eate Iesus said vnto them Verilie verilie I say vnto yow vnles yow eate the flesh of the sonne of man and drincke his blood yow shall not haue life in yow he that eateth my flesh and drincketh my blood hathe life euerlastinge and I shall raise him vpp at the latter day for my flesh is verilie meate and my bloode is verilie drinke he that eateth my flesh and drinketh my blood dwelleth in me and I in him c. 4. This comunication our Lord had with the Iewes teachinge in the sinagoge at Capharnaum Mat. 26. Marc. 14. Luc. 22. and a twelmoneth after at his last supper when he instituted the same blessed Sacramente and performed his foresaid promise as they were at supper as the Euangelist saith Iesus tooke bread gaue thancks and blessed and brake it and gaue it to his disciples sayinge Take and eate this is my bodie which is giuen for yow this doe in the remembrance of me likewise takinge the challice after he had supped he gaue thanckes and gaue it them sayinge Take and diuide it amounge yow and drinke all of this this is my blood of the newe testamente S. Paule writeth thus much to the Corinthians saying For I haue receaued of our Lord that which I haue deliuered vnto yow for our Lord Iesus the same nighte he was betrayed tooke bread and giuinge thancks brake and said take and eate this is my body which shal be deliuered for yow doe this in remembrāce of me likewise the chalice also after he had supped sayinge This chalice is the newe testament in my blood doe this soe often as yee shall drinke in the remembrance of me for soe often as yow shall eate this bread and drinke this chalice yea shal shewe forth our Lords death vntill he come wherfore whosoeuer shall eate the bread and drincke of the challice of our Lord vnworthilie shal be guiltie of the bodie and blood of our Lord. But lett a man examine himselfe and soe let him eate of the bread and drinke of the chalice for he that eateth and drinketh vnworthilie eateth and drinketh his owne iudgmente not discerning the body of our Lord. Yow see plainlie the beleefe of the catholique church to be noe forged beleefe but moste firmelie builded vppon Christs plaine wordes as the 4. Euangelists and S. Paule doe wittnesse by which the vndoubted doctrine of this highe misterie of the blessed Sacramente of the alter is substancially and most certainly confirmed Chrys in Math ho. 83. 5. But to confirme the same by the testimonies of the fathers S. Chrisostome saith Sicut in veteri c. Euen as in the olde testamente soe likewise in the newe Christe hath for our benefitt lefte behinde him and gathered together the memorie of his misteries bridlinge therby the mouthes of heretiques for when they aske how it is proued that Christe was sacrificed and put to death besides many other thinges to musell and shutt vpp their mouthes with all wee shewe thē these misteries for if Christ died not whereof is this sacrifice a pledge and token Thus yow see how diligente Christe was and desirous that wee should haue continually his death in remembrance For whereas these heretiques Marcion Valentinus Manicheus and their disciples did denie this dispensation and worke of God in flesh Christe by this misterie soe bringeth vs allwayes in minde of his passion that no man vnlesse he be madde can be seduced By which woordes of S. Chrisostome the certeintie of Christs bodie in the Sacrament is proued for by the truthe thereof beleeued therein Marcion a foresaid and Valentinus and other like heretiques were confounded who said Christe had noe true bodie in which he mighte suffer on the crosse but if the church should haue holden in the tyme of S. Chrisostome that Christe was presente only in the Sacramente by a figure nothinge could haue bene concluded against those heretiques for they denied not but it was figuratiuely also present one the crosse Wee must also vnderstand that this Sacrament is a pleadge or token not as the sacramentaries would wreaste it vid. a pleadge or token of his passion which is liuelie there represented and brought to remembrance by the trewe presence of that selfe same body that suffred And therfore Christe at the institution of this Sacrament after he had said take eate this is my body adioyned therunto those other woordes Doe this in the remembrance of me which woordes Sainct Paule expoundeth verie plainly sayinge Soe often as yow shall eate this bread and drinke of this chalice yee shall shewe forth our Lordes death vntill he come 6. The said S. Chrisostome in the foresaid homilie vppon this texte hoc est corpus meum saith lett vs haue noe doubte but beleeue and
institution he also determined a tyme of triall which being expired euery one was bound to accomplish his vowe Of whom NaziazeÌ„ saith he was the first not only for his owne good but for the good and spirituall consolation of other that founded monasteries and reduced the old obseruation and ceremonies of the old monkes into a certaine forme and order more agreable to religion 3. S. Augustine writeth that he saw at Millan a monastery mainteined by S. Ambrose August 8. conf cap. 6 and saint Augustine himselfe as Possidonius declareth founded monasteries for men and weomen in Africke the same also writeth S. Antoninus Antonin 3. tit 24. c. 14. that before saint Augustine was annointed Bishop he erected a monastery in a wood neere Hippo which as well in his life tyme as also after his death was much increased by whose blessed propagation and budding ofspringe out of the conâ—erminat citties others retired themselues vnto that deuout and safe sanctuary but certaine yeares after saint Augustines death by the irruption of the Barbarians they were cast downe and dispersed some came to Italy some to other places which before liued in the wildernes as Ermits and were reduced afterwardes to liue in monasteries and conuentes in citties by Innocentius the 4. Pope of that name 1243. that by their religious examples their neighbours might be edified and instructed 4. S. Benedict who flying the world and liuing in the wildernes instituted his ordre in MouÌ„t Cassin anno 520. in ashort tyme made 12. monasteries and brought colonies into France by Maurus into Cicilia by Placidus into other places by others more of him is related by saint Gregory the great Greg. 2. dia. cap. 3. 36. FroÌ„ this religious order many other families sproÌ„ge the first was that of Cluny which about anno 923. tooke his name of OdoÌ„ Abot of Clunie who being a moste learned religious man reformed this order being through antiquity and other causes slackned was by him reduced to his former sanctity whose religiouse example was imbraced and followed by other Abotes in Italy Spaine Germany and England euery one casting and laying downe a certaine proiect for this reformation and vsing all possible meanes crauing herein the authority of the Popes which they obteined for the renuinge and obseruinge the said auncient discipline 5. Next him followed Romualdus who laboured and accomplished this reformation in the yeare of our Lord God 1000. whose family are called those of Camulduensis which florished in all examples of sanctity and perfection of life and so mooued all places of the world where they were to follow their blessed and rare institution 6. Next him succeded those of Valle Vmbrosia by one Gualbertus this man was so infestuous and offensiue to a certaine person for murthering his brother that he neuer omitted the pursute of him vntill he tooke him who neuertheles for that he prostrated himselfe at his feete and asked pardon and mercy of him for the passion of Christe whose feast at that very season was solemnized by the christians did remitt vnto him that trespas and did him no harme in so much that former malice and rancor was turned to loue and charity Whereupon the said Gualbertus went to the next church and praied before the Image of the crucifixe which bowed its head vnto him as if the said Image would imbrace him after which tyme he was so inflamed and enkindled with the loue of that religious and contemplatiue life that in that very place of the Vale of Vmbrosia he determined to put â—is religious purpose in due execution which afterwardes increased by many that followed him 7. And What family in the world more famous for the like sanctity then those of Cister which in the yeare of our Lord 1098 â—ad their beginninge and ofspringe in the tyme of Henry the 4. Emperor and Philip the first king of France by one Robert which was prefect of the abbie of MollissmeÌ„ who for that he saw the Monckes through great riches and other worldly allurementes degenerate from their first rule and institution departed witht wentie one of such as were more perfect then the rest into Burgundy where in a certaine desert called Cister he fixed his aboad and so sequestred â—e liued most religiously but the Monkes being mooued with pennaunce requested his returning againe vnto them promised vnto him to be reformed and reclaimed he therefore hauing placed in his rome one Stephen returned to his former monastery But Cisters was 15. yeres afterwardes confirmed in sanctity and increased with monasteries by saint Bernard who entred into the same with 30. fellowes and 3. of his brethren who increased in estimation credit both with God men wherupon in a shorte time was builded for him 160. monasteries and all this familie sprunge out of the institution of S. Benedict 8. About that time also being 16. yeares before the institution of saint Bernard begaÌ„ne the order of the CarthusiaÌ„s through the strange and dolefull example of a great doctor of Parris who being by the common opinion of all men counted a verie good and honest man yet after his death at his exequie and funerall in the open assemblie he said the first time that he was accused the second time he said he was iudged and laste of all that he was condemned at which dreadfull voice one Bruno an eminent and learned Doctor of Parris being present was so amazed and terrified that turning himselfe to some that were with him he said who can be saued vnles he doe forsake the whole world Wherfore he fled presently into the desertes neere to the cittie of Gratianople in Fraunce and there liued solitarie And that his said purpose was acceptable vnto God it was reuealed in sleepe to one Hugo Bishoppe of that diocese that God descended into those desertes that he made a worthy pallace to himselfe that 7. starres lifted vpp themselues being of wonderfull splendor like a crowne aboue the earth the one different from the other 9. After this the order of Carmelites was reuiued by Albert Patriarche of Hierusalem VVald de sacrament tit 9. c. 84 which as Thomas Waldensis writeth beganne in Mount Carmele in the first church that was dedicated to the blessed Virgin Mary in the Apostles tyme but discontinued by the inuasion of the Sarazins into Palestine wher before their comming this order florished with multitude of saintes and holy people After this time followed the holie orders of saint Frauncis saint Dominique and saint Celestine the former I meane saint Frauncis was confirmed by Innocentius the 3. 1202. S. Dominique who was first a cannon regular in the churche of Oxman in Biscaia hauing imployed his learning and his trauelles for the space of 20. yeares at Tolosa in Fraunce against the heretiques by the consent of certaine of his fellow laborers instituted his order stiled the order of preachers which was approued and allowed by the said Innocentius the 3. in the
with the darcknesse of infidelitie were by him reduced vnto the faith of Iesus Christ What should I say of all other nations were not they all conuerted by the Apostles and religious people was not Irelande conuerted by saint Patricke a reguler cannon of S. Augustins order Bishopp of Hippo Thuringian Frisland and Huss conuerted by Bonifacius an English Mouncke who afterwardes beinge Archbishopp of Moguntia was martyred The rest were to prolix to set downe I referr yow to the Chronicles of holly orders only I will content my selfe with the conuersion of America and of the east weast Indies which was brought to passe by religious people 3. The first that euer went thither for that purpose were the fathers of S. Frauncis order for when Christopher Columba was suiter to Ferdinando kinge of Castile and Arragon to send vnto him some shippes to discouer that land and he making great difficultie to be at anny chardges in soe vncertaine an exploite two Franciscan fathers intreated the kinge to further that proiect and when the said Columba returned againe into Spaine some of the Fathers of that order accompanied him in the iourny Anno 1303. A little afterwardes when other partes of the weast Indies were discouered by Vasta Gama anno 1500. there went with him by the procurement and intreatie of Emanuell kinge of Portingall 8. fathers of that family both learned and holie Not longe afterwardes other fathers of saint Dominique saint Augustines order followed them Last of al by the request of Iohn kinge of Portugal F. Francis Zauier of the societie of Iesus went into the East Indies by whose blessed industrie those spatious kingdomes and barbarous nations Domino cooperante sermonem confirmante sequentibus signis Our Lord concurringe withall confirminge their words with signes that followed were conuerted 4. This religious institution is at this daie to be seene in those countries of the east yea amoungest the Barbarians themselues which thorough Gods speciall assistance was neuer extinguished in those places where it once began For when the kinge of Portingalls fleete arriued at the gulfe of Arabia an ould mounke the Father of 3000. mounckes who saw the signe of the crosse in the vpper part of the mast of their shippes presently thought them to be Christians and made signes vnto them that they would speake with them who when they spoke one with another they did weepe for ioye to see the Christians and they deliuered a booke of praiers as a token which was sent vnto the Pope by the handes of Michaell de Silua theire ambassador for the kingdome of Portingall which booke Lewis de Granada handled and saw Granadâ— Symb. fid l 4. c. 12. who relateth thus much as I haue sett downe 5. By this you may perceaue that protestantes are greater enemies to religion Christian pietie then all the Heathens Barbarous nations and Turques and all the reprobates in the world are who doe permitt religious persons and monasteries amoungest them as the Arrabians Turckes and Iewes doe yea many monasteries are permitted in Grecia Constantinople Hierusalem Argell and amoungest the Tartarians themselues But when protestancie began first to start vp it made hauocke of all religion and like a most raginge swifte streame destroied ransaked and spoiled all churches monasteries and sacred howles cast downe Alters and prophaned Sanctuaries hanged Christes picture vppon the gallones defloured sacred virgines cast the blessed Eucharist vnto dogges and imbreued their murtheringe handes with the blood of innocent and religious persons against whome they practized their vildest and bloodiest factes extended their greatest furie and rage against whome alsoe they make newe and neuer harde of lawes and decrees with most rigorous execution to punish them to death as traytors and to execute all tormentes vpon them as the vildest malefactors of the worlde 6. Was there euer seene anny heathen contrie cittie towne or villadge conuerted vnto Christ by them Was there any parte of the east or weast restored vnto their former sanctitie and religion by them Nay was there euer seene anny man sanctified in his life or reformed in his manners by them Manny countries of the north haue bin subuerted by them manny florishinge prouinces and wealthie citties ransaked and brought to vtter desolation and turned into ashes by them Such as were religiouslie giuen honestlie disposed temperatt in their diett mortified in then members humors and passions chast and continent in their bodies and mindes when they were catholiques as soone as once they came to be protestants they lett the reines loose to all irreligious misdeamenor intemperate behauior and wanton dissolution and to all kinde of riotousnes Seing therefore that all Catholique religion and religious discipline came from Christe it must followe that Luthers doctrine and his sectes came from the deuill and as it impossible that two repugnant contraieties can proceed from one principle as extreame heate and extreame colde cannot come from one subiect so neither can Catholique religion and Luthers opinion both flowe from one fountaine 7. This will plainly appeare by what ensweth Lib. de Missa Aug. to 6. For Luther himselfe confesseth he had a longe disputation with the diuill at midnight who fiersly impugned catholique priesthoode orders and priuate masse In another place he affirmeth that the diuill passed through his mouth tom 5. Gen. ep â—delect far Kellyson ibid. Replie of Kellison 91. When I am in company saith he he hurteth me not when he findeth me alone then he teacheth me manners Kellyson ibid. I haue saith he one or two diuills of the greatest sorte which I take saith he to be doctors of diuinitie amoungest diuills He confessed also that he had eaten a bushell of salte with him Frequentus proprius mihi condormit quam mea Catherina and that he slept oftener and neerer vnto him then did his Catherine Zuing. in subs Euchar Vnto Zuinglius also appeared a goblin or spiritt white or blacke when he was intoxicated touchinge his opinion against Christs reale presence and suggested vnto him the 12. of Exodus Phase hoc est transitus Domini against the reale presence 8. Contrariwise the catholique religion was founded in all countries with many glorious miracles and the preachers thereof were most holie men not detected with any notorious vice yea were lanternes and lightes of all vertue and sanctitie but the founders of the protestant religion and the pillers thereof of all men were most abhominable in their liues and coÌ„uersation and neuer wrought miracles The founders of catholique religion were moste charitable and humble but the other most proude and cruell The one were the Architects and plotters of all treasons ouer-throwes bloodie imbruments and detestable tragedies in all countries where they begunn but it was neuer known nor read that either S. Patricke that brought the Catholique religion to Irland or Paladius that brought it for Scotland or Damianus or S. Augustine that brought the same to England or
and learning made therin great and admirable encrease and so became a priest and not without expectation of such a one as he liued and died afterwards For his rare vertues he was made Archbishopp of Ardmagh and primat of all Ireland and comming for his Country where he perfourmed the office of a diligent pastor and a zealous prelate was betraid by one of the country and committed to close and ghastly prison in the Castle of Dublin And after suffering much trouble in prison was brought to his triall in the kings bench before Sr. Iohn Plunkett then cheef iustice of that court and being there endited and arraigned of high treason and enforced to abide a Iury of gentlemen of the pale he was found guilties but they for acquiting of him were all comitted to the said castle and put to great fines When they could get no way by law to make him away or that his constancy could not be infringed he was remitted ouer to the Tower of London out of which he made an escape But after arriuing in Ireland to helpe his flocke the best he could was againe apprehended and sent ouer againe to the Tower where he ended his life 13. Cnohor O Duanna Bishopp of Downe Patricke and Connor was apprehended the moneth of Iuly 1612. and committed to the Castle of Dublin wherin he liued in continuall restrainct many yeers before by the apprehension of one maister Smith secretary to Sr. Nicholas Bagnall but being taken the 2. time was hanged drawen and quartered the first of Februarie 1612. One Patricke a vertuous priest suffred also with him Of Priests 1. IOhn Traners doctor of diuinitie being accused that he wrott against the suppremacy of the king was hanged drawen and quartered at Tiburne Anno 1535. which being at the place of executioÌ„ he confessed plainly shewing the 3. fingers with which the wrott that matter and his hand beinge strooken of and cast into the fire euerie whitt was burned but those 3. fingers could nott be burned as Surius writeth 2. Lawrence Moore whom doctour SaÌ„ders in his letres 1580. to the Cardinall Commen of the warres of Ireland called a holly priest being with the Spaniardes at the Forte called Dowy Nore was betraied and deliuered ouer to the Lord Gray then Lord deputie of Ireland with two proper gentlemen the one called Oliuer Plunker an Irish gentleman the other called William Welsh an English gent. by the Corronell of the Forte called Sebastian de saint Ioseph for that they refused vppon any composition to yeld ouer the said Forte which they could well defend hauing no want of any thinge neither victuals nor munuâ—ioÌ„ were comanded by the said L. deputy to be brought to a smiths forge and al their bones and Iointes to be beaten and crushed with a hammer and this for the space of a day and night the priests fingers being cutt off with a knife but in that extreame paine they suffred yett their liues were promised vnto them if they would turne protestaÌ„tes Al the Spaniards to the nuÌ„ber of 900. except the said Corronell and 10. more were stript of their weapons and were all slaine and casâ— ouer the cliffs into the sea for that Forte stood vppon a mightie rocke ouer the sea notwithstanding the L. deputies word and faith vnto al them for their life libertie goods and for safe conduct into Spaine Of this euent the good prieste told the said Corronell and the rest of the Spaniards this hapened vpon saint Martins eue 1580. 3. Morris Kent natiue of Kilmalock and bachelor of diuinitie was apprehended and accused for hauing been Chaplaine to the Earle of Desmond And for as much as a good and worshippfull Alderman named Victor White had of a pious zeale and for the comfort of his owne soule kept the said Morris in his house was for that cause appreheÌ„ded putt in prison for his guest but the good priest to saue his hoast harmeles appeared before the said L. president of his owne accord who was hanged drawen and quartered He was a holy and a vertuous man of few wordes very zealous he suffred the 30. of Apprill 1585. 4. Edmond Odonel natiue of Limerick of the societie of Iesus was apprehended for being suspected to carry letters from Rome to Sr. Iames fitz Morris and therfore was hanged drawen and quartered at Corck by Sr. Iohn Perrot L. president of Munster about the yeere of our Lord 1575. He was sent ouer as a fellow with father Goad an English Iesuit who in company with F. Dauid Woulf priest of that society were sent in a mission into that country by the procurement of primat Creogh to teach grammer about the beginning of Queene Elizabeths time 5. Daniell Okeilan was apprehended at Yonghull by Sr. William Morgan and captaine Peers which then kept garrison in that towne He was hanged with his legges vpwardes and his head downewards and then all the souldiors were comaunded to leuell at him with their bulletts Comaundement was also giuen that none should leuell at his harte therby to encrease his paine by his lingering death he was a priest of the order of S. Frauncis this hapned the 28. of march 1580. 6. Daniell Hinnichan Phillipp O See Morris O scanlan of the order of S Frauncis being old impotent and blind as other friers were were all three slaine at the high alter of their monasterie called Lislaghtine 1580. 7. Teigh Odulan of the order of saint Frauncis was apprehended at the monastery of Askettin and brought to Limericke and there was hanged drawen and quartered After his head was cutt of he was heard to speake these woords Vias tuas demonstra mihâ— 1579. 8. Richard French natiue of the countrie of Wexford a vertuous priest after long imprisonment in the castle of Dublin and in the castle of Wexford ended his life 1581. Thomas Coursey viccar of Kensale a most vertuous priest was hanged by Marshall lawe by Sr. Iohn Perrot L. president of Munster for entreating Iames fitz Morris to restore the pray which he tooke from his parishioners of Beasale 1577. 9. Glasuy O Boyll Abbot of Boyll of the diocesse of Elfyne in Connaght and Ouen O Mulkeran Abbot of the monasterie of the holly Trinitie of that diocesse were hanged and quartered by the L. Gray Anno 1580. Iohn Stephen priest for that he said Masse to Feigh Ma-Hugh was hanged and quartered by the L. Burrowes 1597. Thady O Boyll guarden of the monasterie of Downigall was slaine by the English in his owne monasterie 6. Freers were slaine in the monasterie of Moynighan in Shaane O Neals warrs Iohn O Onan was hanged by Marshall lawe at Dublin 1618. Patricke O Dyry was hanged and quartered at Derry 1618. Brien O Carulan was hanged by Marshall law 1606. 10. Iohn O Calyhor Brien O Trower moncks of the order of S. Bernard were slaine in their owne monastery de SaÌ„cta Maria in Vlster Felymy O Harra a lay brother of the order of S. Fr. in his monasterie
For although the written law lightneth our vnderstanding with many instructions and fownd doctrine directing our vnderstanding to follow and embrace vertue and to discerne the good from the euill yet it disposeth nor prepareth not our hartes with the loue of the one nor our affection with the hatred of the other it giueth light to the vnderstanding but it healeth not the infirmitie and disease of our appetites The lawe teatcheth the way to heauen but giueth no force to our weake soules to trauaile thither which saint Iohn auerreth The law was giuen by Moyses but grace and trueth was giuen by Christ which is conferred by the sacramentes and which are instrumentes to conuay the same vnto vs. 2. As there are many maladies disseases and necessities so there ar also many sacramentes which are as it were conduits that do deriue manny remedies and receipts to ech of them And as the Humane body is first borne and so encreaseth is fedd and receaueth diuers alterations Ephe. 5. Mar. 16. in Clemen ex summa trinitate fidei Cath. ca. 1 Ezech. 36 Clemens epist 4. Vrba ep ad omnes fideles Melch ad epis Hisp Ioh. 6. 1. Cor. 11. Iohn 2. so there are many such varietie of alterations of the soule which is borne and regenerated by water and the holy ghoast which is baptisme and the grace and vertues which are giuen in baptisme are againe confirmed by the Sacrament of confirmation which maketh the soule stoute and constant in the profession of his faith which faith and grace hath neeede to be nourished and augmented which is don by the holie Sacrament of the Eucharist which is the body of Christ which is the foode of our languished soule which through many infirmities and diseases incident therunto hath great need of a spirituall phisition to heale the same by contrition confession and satisfaction And for that after long and prolix sicknesse and disseases there are many dregges of the old sicknesse stil left Ia. 5. cont Flore for the healing and curing wherof the Sacrament of extreame vnction is ordained as also that a christian in his cheefest agony of his spirituall extremitâ—e should be releued and refreshed 3. The other 2. Sacramentes are inioyned for the 2. states of people Matt. 19. Ephes 5. the one for such as be married the other for such as be ecclesiasticall and seruing in godes church But the new religion hath no Sacrament althoughe for some shew of litle deuotion they do not reiect the Sacramentes of Baptisme and Eucharist yett they handle them without any deuotion or reuerence at all as for Baptisme some or most of them doe holde that it is not necessarie to our saluation for they thincke that the childe is saued by the faith of his parents As for the Eucharist with they call the Lords supper they make no more accompt of it then of anny common bread whose effect is nothinge els ten to remember Christ his death which may be don aswell by the one as by the other The 4. Excellencie is to fauor the good and to punish the wicked CHAPTER V. 1. WHen the end of euery lawe is to take away vice and wickednesse and the occasions therof and to make meÌ„ sober honest and vertuous it is meete that the good should haue many priuiledges fauors and rewards and the wicked should be punished Deut. 28. Ezech. 5. 6. as we may read in Deutrono wher god almightie threatneth death and destruction against the transgressors of his lawes and comandementes The like also we may read in Ezech. But the new religion taketh away both merits and rewards from the iust and paine and punishmentes from the wicked saying the more wicked you are the neerer you are to Gods fauor and grace as Luther affirmeth The 5. Excellencie is the conuersion of all nations vnto Christe and driuing Idolatrie out of the world CHAPTER VI. THe more that princes persecuted christian religion the more the same encreased as Pliny the 2. being a Pagan withnesseth For when he saw such a multitude of christians to be put to death he wrott to the emperor Traian aduertizing him that there were thowsands of christians executed by exquisitt tormentes for no kind of offence but for being Christians and the more they were tormented and afflicted the more they encreased and florished and the more the reuerence of the Idols decreased But the new religion neuer conuerted the gentles from Idolatrie to Christian religion whose only imployment and drift is to corrupt and confound the faithfull and neuer to reforme themselues charging the church with Idolatrie as old heretiques haue done Athanasius witnessing the same The 6. Excellencie of the Catholique Religion is that the same is proued and auerred by so many good witnesses as sacred and learned doctors blessed saincts martyrs and generall counsells CAPTER VII 1. ARistotle saith that a man is beleeued for three causes and ought to be presupposed that he telles the trueth 1. If he be wise 2. If he be vertuous 3. If he be oure frind For wee thincke that a wise man should not be deceaued a good man should not lie a frind should not deceaue his frind Such therfore as did beare witnesse of our catholique religion were wisemen eminent and exquisitt in all sciences and faculties most holy and religious in their liues as Dionisius Areopagita disciple to S. Paule saint Ignatius Policarpus Origines saint Basill the great and his brother saint Gregorie Nissenus saint Iohn Chrisostom Theodoretus saint Nazianzenus saint Gregorie saint Aug. saint Hierom saint Ambrosse saint Hillarius saint Cyprian Lactantius Firmianus S. Vincentius Lirinensis Arnobius saint Bernard saint Bonauenture Scotus Alexander de Halles with diuers others for they had no cause but to tell the trueth being honest vertuous free from all inordinat affection that should otherwise restraine theÌ„ to declare the trueth therof being people that were altogether addicted to the seruice of God and most zealous of his glory and honor which they preferred before all worldly designements and promotions 2. Vnto these are annexed for confirmation of the trueth all generall counsells of the world which were 20. with the aprobation of Christs viccar generall in earth together with all the blessed martyrs that euer were in all the persecutions and tempestuous stormes and agonies of the church which she suffred vnder 14. Kinge and Emperors according to S. Aug. accompt lib. 18. de ciuitate Dei The first was of Nero who was so infestuous to the Christians that he caused Rome to be sett on fire in diuers places and laid the imputation of that infamie vppon them wherby the Romanes should insult vppon them and should destroy and massacre them euerie one the Tirant himselfe commanding the same The 2. was of Domitian who caused S. Iohn the Euangelist to be cast into a Tunn of hoat burnâ—nge oyle which caused also by his edict published that all the bookes of Christians should be burned