manny godes Instit de monarchia Dei lib. 3. cap. 1. yet they affirme Iupiter to be the father of all the reste and saie that they did worshipp but one God and the reste of the godes as the ministers of one God as Iustinus martyr said and Plato saith Plato de repub dialogo 2. in fine Deus qui bonus est malorum causa nonest God which is good is not the cause of euills and in another place he saith God is not vniust but most iust But the new religion doth say in the chapter aboue recited that God is the cause of all mischeefe and wickednes by which wicked assertion they make him a deuill 2. All philosophers did referre all the inferior motions to a certaine supreame motiue by the consideration whereof they found a certaine supreame mouer and a certaine euerlastinge cause which is the center of begininge and principle of all thinges vnto whome all thinges are subordinated The Turcks saie that God is immutable mercifull pittifull one onlie who giues euerie man according to his worckes reward to the good and tormentes to the badde and soe they call God la Ila Mahomet resulaÌ„ God God aboue and Mahomet his prophet But the new religion doth say he giues noe reward to the good nor tormentes to the badd soe that he hath any iott of faith with him and the more wicked a man is Lutherus the neerer he is to Gods fauour The Turcks doe beleue that it is possible to keepe godes lawes but the newe religion doth say it is impossible and that heauen is giuen to those that haue any faith without anny respect to works or mans endeuour The Turcks also affirme that Christe ascended vnto heauen in his fleashe and sitteth in the presence of God The Turckes Alcoran saies that Iesus Christe was the sonne of the Virgin Marie was inspired by God that he was the worde the spiritte the wisdome and the minde of God the father and that he was the Messias and the Prince that was promised vnto the Iewes Thene l. 6. cap. 4. Alcoran Azoar 2.20 Azoar 31. Also they say that the spiritt of God did enter into Marie and that Iesus was begotten of her shee beinge a moste pure Virgine That God did indue her soule with greater grace and vertue then the soule of anny that was and that of all men and women shee was the best the purest and the godliest and that of all the children of Adam none was vnspotted and vndefiled by Sathan but Marie and her child Azoar 3.76 The new religion beleeues of her noe such matter and compares her with their owne mothers and some of them calle her a saffron bagg 3. Vnder the dominion of the Turcks the christians are permitted without anny restraint to exercise all the rites and exercises of christian religion not soe vnder princes of the new religion who are greater persecutors of the catholique christian religion then anny Turcks Iewes Gentiles or pagans that euer were In Constantinople there are many monasteries standing and replenished with religious people in Grecia and other of the Turcks Dominions are at this day many degrees orders and ecclesiasticall dignities of the church and christian pastors as Patriarches Metropilitans Archbishoppes Bishopps and Priests vnto all which it is lawfull to consecrate to say Masse and Mouncks Deacons and Subdeacons doe minister at the Alter There are all also other officers which they call Agnests which doe read vppon sondayes the epistles There are also Archimancritae that is to say the Fathers of Moncks These Patriarches are chosen by Metropolitans Archbishopps and Bishopps and are confirmed by the cheefe Bassa the kinges â—iccar the next vnto these are the Metropolitans the cheefest of them is the Metropolitan of Thessalonica which hath vnder him 10. Bishopps the Metropolitan of Athens hath vnder him 6. Bishopps In that cittie of Athens were seene in a publique profession together 250. priests there is a Metropolitan of Mitelin but he hath no Bishopps vnder him The Metropolitan of Chalcedon hath vnder him 60. priests There is a Metropolitan of Nyce but he hath noe Bishoppe The Metropolitan of Ephesus hath hnder him 50. churches The Metropolitan of Philipen hath 150. Antioch 40. Churches Smyrnensis 150. and Corinth with other Metropolitans 6. 4. All doe agree with the Catholique religion in euerie pointe exceptinge 3. or 4. errors of the Greeks This is knowen by the censure that Ieremie the Patriarche hath giuen of the protestant religion which was sent by him theÌ„ into Germanie who sought an vnion betwixt them and the Greeke church seeinge they forsooke the Latine church or rather God and the Latine haue forsaken them but the said Patriarche did abhor and refuse an vnion with them and said there was asmuch difference betwixt them as betwixt heauen and hell You may read more of this matter in Michell ab Iselt Anno 1580. Surius hist. ibid. Also the Patriarch of Philadelpha called Gabriell did write vnto Martinus Crusius a Lutheran of this matter requestinge him neuer to trouble him touchinge either vnion or confirmation of his doctrine 5. To coÌ„clud this matter if Turkes Iewes and Gentiles thincke more reuerently of God the Father D. Tho. 2.2 q. 10. art 6. Tit. 4. of Christ Iesus his sonne and of his blessed mother yea and do shew more fauor to christians then those of the new religion doe I must thincke and conceaue a better opinion of Turckes then of these new vpstarts for S. Thomas saith that heresie is a greater sinne theÌ„ paganisme and Iudaisme for althoughe infidels denye more articles of faith then heretiques yet because heretiques do persecute the church with greater malice then the other and the greater malice argueth the greater sinne therfore heretiques are the greater sinners For as saint Paule saith an hereticall man is damned by his owne proper iudgment therfore I leaue the conclusion to the consideration of the reader An answer vnto Protestants barkinge against the religious institutions of holy Orders saying that religious vocations were not instituted by our Sauiour CHAPTER I. 1. IF humane nature had continued in that blessed perfection of originall integrity in which it was created there would not be required that grace excepted which in the beginning was infused and superadded vnto it so many other graces and helpes preuenieÌ„t subsequent exciting her slacknes and brackwardnes and expelling her corrupt inclination and propension to sensuality to corruptible base and vile creatures Wherfore the creator and protector of man whose nature is goodnes whose proper worke is mercy as S. Leo saith doth neuer cease or desiste from giuinge of all helpes and meanes to repaire and redresse this humane imbecillitie by proposing and intimating all such sufficient motiues to worke our saluation withall conuincing our negligence and vnprouident carelesnes if wee will imbrace and put the same in due execution so as for curing and healing the contagious maladies and restles diseases
keepe Iustice with god that takes from God his righte which is religion depriues his diuine maiestie of that worshipp reuereÌ„ce which is due vnto him This is proued for that Princes followinge this false reason of state haue beene put by God froÌ„ their state as Ieroboam the seruant of Salamon to coÌ„tinewe himselfe in the kingdome which he had taken from Roboam did alter the Religion made a false religion For he made two golden calues one at Dan and the other at Bethell and also altered the order of priestoode by ordaininge others that were not of the order of Leuie For which both he and his yssue were depriued of their kingdome and destroied of their liues The Princes of the Iewes by reason of their state put Christ to death least the Romaines shoulde come vpon theÌ„ neuerthelesse the Romaines came vpon them and destroyed them 7. Vetiza a kinge of Spaine and his successor Rodorigus fearinge the rebellion of their subiectes for their owne wicked actes destroied and rased downe all the stronge holdes of Spaine which was the cause that that Country was broughte in one quarter of a yeare in subiection by the Moores which were not expelled Spaine in 700. yeares after The kinges of Fraunce Francis the first and his sonne Henry the second the one brought in the Turcke thinckinge to bringe him in to Spaine against Charles the fift Emperour kinge of Spaine to destroy Spaine But whether did the tempest driue the Turcke but to Tolouse within France which afterwards with great a doe makinge many spoiles of that Countrie were driuen out after burninge the Cittie of Nicea other citties out of which they brought with them 5200. Christians as slaues amongest which number were 200. consecrated virgins the other did ioyne with the rebellious protestaÌ„t Princes against the said Charles by whom they were ouerthrowen and brought to subiection Kinge Henry the third of Fraunce beinge perswaded that he should neuer be obeyed of his subiectes vnles he should make away the Catholique Princes as Henry of Loren Duke of Guise and Luyes of IoreÌ„ the Cardinall his brother murthered them in the assembly of Bloys 1588. but for that he was led rather by the wicked Councell of Macheuillians and not by the lawe of God he was punished himselfe by a poore sillye friar without the procurment of any but of his owne head who thrust him thorough with a knife beinge in the middest of his army purposing to besidge Paris Iohn Fredericke Duke of Saxonie intendinge to take the Empire from the house of Austria followed Martine Luthers Councell that he should change his religion soe that by the procurment of Luther he rebelled against his soueraigne But the frute that he reaped by this false reason was to be apprehended put in to prison depriued of his estate Dukedome and dignity of elector shipp was not Absolon destroyed by the false Councell of Architofell And Aman by his wicked plottes by which he tought to destroie Mardocheus and the chilren of Israell For there is noe wisdome or Councell of Macheuillians against God his Church Thomas Cromwel was put to death as Fox saith by the cruell lawe he made himselfe as by a certaine fatall destinie these be Foxes wordes that whosoeuer should be cast into the Tower he should be put to death without examination the said Fox calleth this Cromwell the wall and defense of protestant religion But qui hominibus placent confusi sunt quoniam Deus spreuit nos those which doe please men are confounded for God despiseth them 8. The principal and last reason or cause is for that these articles are already condemned by the generall Iudgement and verdit in soe many generall Councells as haue beene in the world specially by the last generall Councell of Trent therfore nowe they ought not to be called in question Whereupon Gelasius the Pope saith Maiores nostri diuina inspiratione cernentes c. Our Ancestours foreseinge by diuine inspiration did most earnestly pray the faithfull that whatsoeuer was decreed by any Councell against anny heresie for the faith of the Catholiks and the Catholike trueth it should neuer be broughte in question againe Also Leo the Pope did desire the Emperour Marcianus that there should be noe retractation in any thinge defined by the holy Councell and soe the said Marcianus established by lawe accordinge to his request that none should dispute of the definition of the Councell The said Leo also taught the same in his Epistle to the Councel of Chalcedon to Maximus the Bushopp of Antioch The same is also decreede in the Councell of Ephesus and in the Councell of Chalcedon S. Augustine also said that it is an insosolent madnes to disputed against any thinge that the Catholike church had defined For our Sauior saith whosoeuer heareth your heareth me and whatsoeuer they will you to doe that doe yee 5. For as much therfore as these heresies were condemned as I haue said by the generall Councell of Trent vnto whom protestantes refused to come to trye their doctrine for none euer refuseth the triall of generall Councells but heretikes therfore we ought not to dispute with them any more Which also rightly agreeth with the couÌ„cell of S. Paul vnto Titus saying A man that is an hereticke after the first and second admonitioÌ„ shunne knowinge that such a one is peruerted And to Tomothy he saith these be they that craftilie enter into houses and leade captiue silly women alwaies learninge and neuer attaininge vnto the knowledge of the trueth but as Iames and Mambris resisted Moyses soe these also resist the trueth men corrupted in minde reprobate coÌ„cerninge the faith All the while that S. Augustine was an Heretick S. Ambrose would neuer dispute with him And the Empresse Placilla wife vnto the great Theodosius vnderstanding that Eunomius the Hereticke would faine reason with her husband for eschewinge danger of being corrupted by him did with great wisdome hinder the conference And Nazianzenus saith we ought to abhor Heretikes as the destructioÌ„ of the church and the poyson of trueth not carienge any hatred vnto their persons but hauing pitty of their errors Ignatius likewise saith vt siilij â—â—cis fugite diuisionem vnitatis malam haereticorum doctrinam As the children of light shunne diuision of vnitie and the wicked doctrine of Hereticks by whom the whole world is defiled resraine from those euill hearbes which Christ did neuer plant for they be not the seede of God but of the deuill Be not deceaued brethren saith he whosoeuer shall followe a seducer shall neuer possesse the kingdome of heauen and whosoeuer departes not from a false preacher shall purchase euerlastinge damnation 10. Thus he admonished that we should beware of wicked Heresies the reason of his caueat is for that Heresie as the holy Doctors saye is a certaine mischeefe of the diuill and a firebrande that cometh from hell a pestilente corrupt and poysoned aier a cancker that consumeth
diuinity in S. Andrewes and diuers others cheefe ministers of that Contry flye into England and for this traitrous fact were there receaued and cherished Did nott Robert Pont and walter Baquanquell minister by the instigatiō of Iames Lanson cheefe preachers oppose themselues against his maiesties edict that now is publickly at Edenborough Did not these ministers demaund of his maiestie also to be admitted in parleamēt aboue their bishopps Is it not one of their cheefe articles that it is heresie for any kinge to call himselfe head of the Church within his realme A prosecution of the laste Chapter that heresies are the causes of troubles and disquiettnes CHAPTER V. THe other reason of these reuolutions is the fauor that kinges Princes doe giue vnto heretickes when they doe not in time punish them or at leaste ridde their Countries of them because that kinges or Princes growinge forgettfull of God haue a more respecte to their temporall commoditie then vnto the will of God or the good of his Church thinkinge by their owne industrie and reason of estate themselues and their estate be sure and secure yet God almightie doth often suffer them to fall into great miseries and calamities and their kingdomes to be ouerthrowen and ruynated Tripert hist. lib 8 cap. 13. Theod. l. 4 Valent. an Arrian Emperor did send against the Goathes his great Captayne and a deuout Catholicke who was called Traian and was ouercome by them when he retourned he reprehended him called him Couard he answered it is you and not I that haue lost the victory for that you haue forsakē God he gaue the victory to the Barbarians against thee Also the said Emperor in his iourney against those Goathes was mette by the holy Monk called Isacius who said vnto him whether doe you goe hauing God against you Theod. l. 4 cap. 30. Metas in vita Isacij for against him thou makest this warre c. giue ouer thy warres against God and he will giue ouer his warres against thee 2. Valentinian the younger who being deceaued of his mother Iustine Theod lib. cap. 14. did fauor the Arrians was put to flight by Maximus the Tyrante who made himselfe Emperor and soe Theodosius the great did write vnto him that is was goods iust iudgment Carol. Sig. lib. 9. that he should suffer that infamy for that he forsooke the trewe Christian catholicke religion and fauored the enemyes thereof So Winceslaus the 12. Eneas Syl. hist Bohemia c. 35. kinge of Bohemia by his false reason of estate giuing tolleration vnto the hereticks was both by them depriued of his life and kingdome 3. Boleslaus Prince of Polland In Chron. lib. 6. hist. Polo did suffer the people of Prusia to renounce their Christianitie and liue in Idolatrie for which they sent him a verie riche present but was after ouerthrowen by them with the ruyne of all the kinges and the nobilitie of Polande Sabel Aeneas 8 c. 6 Carol. Sig. de regu Genebr in Chron. An. 607. 4. Nicephorus Cōstant for that he fauored secrettly the Manichees was ouerthrowen slaine by the Bulgares The like example wee haue of Gessulfe Duke of the Lombardes who for fauoringe the Arrians his armie beinge ouerthrowen was slaine himselfe by the Auoros whose wyfe betraied the Cittie wherin shee and her husband liued to the captaine generall of them thinkinge to marry him after but shee first was dishonored in her bodie and then hanged a liue vppon a Gibbett Num. 16. 5. Not without cause did God say vnto Moyses departe from the Tabernacles and tentes of wicked people and touch nothinge that belonges vnto them 4. Reg. 17. God sent liōs amoungst the people of Samaria for hauinge Idolls Geneb in Chron. both to kill and destroy them wherfore the Cittie of Parris hath this for a monumente engrauen vppon her gates one God one kinge one faith one lawe 6. Hence it is written by the holy Ghoste in these woordes All the kinges besides Dauid Ezechias Iosias sinned and that the kings of Iuda forsakinge God and his lawes were with all their kingdomes deliuered vnto others and their glorie to strangers and although Dauid did committ adulterie and soe Ezechias alsoe offended by his ostentation 2. Reg. 11. Isa 39. yet because they forsooke not their faith and religion nor made shippwracke thereof it is not counted that they sinnned for that to forsake our faith is the greatest sinne that is That God doth extende the rodde of his wrath vppon Princes and Common welthes infected with heresies CHAPTER VI. 1. THe sore punishmente and affliction by which almightie God doth prosecute this wickednes many authors doe treate therof esepcially the ecclesiasticall histories Designis Eccl. lib. 5 cap 11. signo 16. and of late Thomas Bozius For none are more prone to wantones riotous misdeameanors which euerie Heresie bringes with it then Princes because commonly they are brought vpp without due chastisment and correction and because each man soothes them to flater and misreporte the truth As also because they are loath to submitt themselues to the ecclesiasticall discipline and censure of the Church or to acknowledge anny spirituall power in the Church of Christe to constraine them as it doth heretickes of whom it is said by the prophet and proued by experience that the nation and people that serueth her not shall perish whosoeuer obeieth her not must be accounted as Ethniques yet to mantaine their absurde heresies they doe labour to deface and infringe her authoritie as wee see in all ages yea onlye the disobeinge the authoritie of the Church and the censure of S. Peter and his successors is the cause of all the heresies that euer were and the Princes that hearken vnto them and forsooke the Church by defendinge them were vtterly destroyed with their states For what punishment doth he deserue that vnder the pretence of Christianitie makes warre against Christ and he that shall call himselfe the childe of the Church destroies and rayses a flame therein all which examples it were to long for me to repeate for I will not alleadge here the dolfull and ruynous example of Constans and Valens Emperors who were enemyes of the Church neither of Hunericus kinge of the Vandals neither of Basiliscus the capitall enemie of the Councell of Chalcedon who was depriued of the Empire by Zenon neither of Zenon himselfe which was buried aliue by the comaundement of Ariadne his wife nether of Heraclius which in the beginning was a catholicke and a valiant Prince but after became an heretick Ionas 1.3 ibi Ion Paulus Diaconus lib. 7. c. 1. Carol. Sig. lib. 7. de occid imp and lost soe many noble Prouinces in the Easte and dyed of a most shamfull disease nor of Anastasius vnto whom a vision did appeare of a terrible and dreadfull man with a booke in his hande who opened the booke in the which the name of the said Anastasius was
more indisciplinable then they were in poperie These be Luthers owne wordes As touching their learninge or knowledge in diuinitie Stanc lib. de trinitate mediatore Francis Stancarus witnesseth one of their prophetts one Petrus Lombardus is more worthie then one hundreth Luthers two hundred Melancthons three hundred Bullingers foure hundreth Martyrs fiue hundreth Caluines Who all if they were pounded in one morter there could not be beaten out of them one ounce of true diuinitie especiallie in the articles of the trinitie incarnation mediator and sacraments 12. You see what testimonie your owne prophett doth beare against you looke to all those countries where they haue stirred vpp their tragedies was there any countrie the better for this ghospell or was the wicked life of any one reformed by it or were the professors themselues amended any thinge in their wicked liues by it Compare the wicked life of the professors of this newe religion with the vertuous life of the holie fathers that haue planted the religion that wee professe No kingdome gained vnto thirst by the woord Haue they not shined in all holines of life in all heauenly conuersation by which they haue allured the hearts of faithles and stiffnecked gentiles did they conuerte any kingdome vnto Christe by the sword haue they euer surprised citties or ouerthrowen kingdomes or euer brought with them armies into the fielde no not by the sword but by godes word and humilitie of spiritte haue they ouercome the deuill Was not Luther a professed Fryar many yeares who beinge giuen to loosenes of life did transgresse the lawe of God in breakinge his vowe by which he consecrated himselfe to serue God in holines of life and continencie of body all the dayes of his life whoe rann awaie and tooke a Nunne with him out of her Cloister Was not Iohn Caluine the fire braÌ„d of France and Scotland and other countries alsoe he being a priest for Sodomitticall wickednesse burned in the backe and continewinge his wicked life stil in that filthie sinne surprised Geneua Was not Beza his next successor giuen to that wicked and abhominable sinne with a boy called Andebertus and that manifestlie And to defend their wicked lines and filthie sensualitie they cast forth poisoned doctrine as that vowes and votaries are not made by the lawe of God that wee are not iustified by works done by Gods grace and that the same be not meritorious before God but that wee are iustified by faith only that all our woorkes though neuer soe good are sinfull before God that to bridle or restraine our filthie desires is to resist Gods ordinaunces that God is the cause of all euill and that from him all mischeefe comes Therfore they take away free will from man saying that man doth not concurre to his owne iustification with many such damntble heresies which were to long to relate and whether these be false prophetts who bringe into the world such poisoned doctrine lett euerie man iudge at least lett him take heede that his soule be not poisoned therwith in followinge their liues or imbracinge their cursed heresies out of which as our Sauiour wittnesseth noe good fruicte can bud forthe and consequentlie noe meritorious works of religion or charitie can wee euer expect at their handes The absurditie of this doctrin that euery one should assure him selfe that he is predestinated vnto life euerlastinge and that wee ought to be soe certayne therof as wee should not once feare the contrarie or to misdoubt the same is discussed CHAPTER V. 1. THis doctrine is most false wicked and hereticall sith the holie scriptures saie Cogitationes mortalium timidae incertae prouidentiae nostrae Sap. 9. The thoughtes of men are fearfull and their prouidence is vncertaine by reason that the bodie which is corrupted doth aggrauate the soule beinge in great danger by reason of the inclinations of the flesh occasions of the world and tentations of the deuill and wee being in the countrie of our enemies wherevpon S. Bernard saith faciles sumus ad seducendum debiles ad operandum sragiles ad resistendum wee are easilie to be seduced weake to worke and labour well and fraile to resist manfullie and couragiouslie And soe our Sauiour said to the Apostle Luc. 10. Neminem per viam salutaueritis You shall salute none by the waie as S. Vincentius expoundeth Ser. 11. post trinit Saluum dixeritis viatorem to him that is a poore pilgrimeâ— or stranger you cannot assure his saftie without danger nor securitie without feare for the shipp is not safe without feare in dangerous seas otherwise wee should not be admonished Lauda post mortem magnifica post consumationem prayse none before his deathe nor magnifie any before his end The scripture confirminge the same Eccle. 9. Nemo scit vtrum â—dio vel amore dignus sit sed omnia in futurum seruantur incerta None knoweth whether he be worthie of hatred or loue when all thinges are reserued in tyme to come And therfore the Apostle which was one of the greatest Saintes that was saith Nihil mihi conscius sum 1. Cor. 4. sed tamenin hoc non iustificatus sum I am not guiltie in conscience of any thinge but I am not iustified herein The Apostle durst not assure himselfe that he was iustified neither would he iudge whether this thoughtes were pure or noe but the trial thereof he left to Gods iudgment And for this cause wee are wild to worke our saluation with feare and tremblinge 2. As for predestination which is almightie God his election foresight purpose and decree of his deare children as alsoe his other actes touchinge their vocation inspiration illustration and illumination of them and consequentlie their iustification and last of all their glorification wee doe not denie but it ought to be reuerenced and embraced of all men with tremblinge feare dreadfull humilitie but that wee should not cast our selues with headlonge fall into any precipitat madnes and presumptuous malipartnes for this hath bene the gulfe wherein manie proude persons aswell at this tyme as before haue by godes iust iudgment perished groundinge thereon most execrable heresies and damnable blasphemies against godes mercie good life free will humble behauiour and religious christian modestie Rom. 8. S. Paule hath these wordes of predestination whome he hath forknowen he hath also predestinated to be made conformable to the Image of his sonne that he might be the first borne in many brethren and whome he hath predestinated them also he hath called and whome he hath called them also he hath iustified and whome he hath iustified them alsoe he hath glorified S. Augustine answereth those that are curious of Gods fore-knowledge and decree who saith Si quaeras c. If any man will aske wherfore God doth make choise more of this man then of that man lett him search godes inscrutable and vnsearcheable iudgment and in that search lett him take
quod in eis non bene intelligitur etiam temerè audacter asseritur heresies and other peruerse opinions infectinge and intanglinge our soules euen to the deepe pitt of confusion doe springe of noe other roote then when good scriptures are ill vnderstoode and the badd vnderstandinge therof is bouldly and rashlie applied S. Ambrose doth likewise declare the same sayinge Ambr. 3. ad TituÌ„ S. Hil. in lib. ad Const Haeretici per verba legis legem impugnant by the wordes of the lawe it selfe the heretiques doe impugne the lawe S. Hillarius also saith Neminem haereticorum esse qui se non secundum sacras scripturas praedicare eas quae blasphemat mentiatur there is noe heretique that doth not alleadge falsy the scriptures for his blasphemies Also he saith de intelligeÌ„tia heresis sit Lib. 20. de Trinit non de scriptura sensus non sermo fiat crimen heresie is of the vnderstaÌ„ding not of the scripture the fault is in the sense and not in the word Hiero ad Lucif vnto which agreeth S. Hierom Neque sibi blandiantur c. Lett them not flatter themselues if they alleadge or affirme any thinge of the scriptures when euen the deuill hath alleadged the scriptures for his purpose The scriptures saith he doe not consiste in readinge of them but in vnderstandinge of them Origines also declareth the same Orig hom 9. in Exo saying Non rarò c. Somtimes the diuill doth wreast godes wordes from many for that there is nothinge soe holie but the enemie of mankinde doth abuse the same to the destruction of man Tertulian also saith de scripturis agebant De prefâ—cript her de sciptuâ—is suadebant c. They pleade the scriptures they persuade the scriptures they inculcate the scriptures vnto this they moue some at the first dashe they wearie the stronge they coÌ„nfound the weake and men of indifferent iudgment they dismisse with scrupules Thus far Tertulian soe the Arian heresie the Macedonian the Nestorian Eutichian and all other old heresies would allowe nothinge but scripture and last of all these newe phantasticall heresies doe grounde all their turbulent spirittes and singuler maleperte and headie deuises vpon holie scriptures 2. For example Luther in his first booke against Zâ—uinglius saith that amoungest Zuingilans the Zuinglians themselues concerninge these 5. wordes there arose tenn seuerall sects of different religion I meane 270. sects of heresies in this time Lib de here fabulis hoc est enim corpus meum Stanislaus Rescius hath deuided the hereticall sects of this tyme into two hundred and 70. different heresies euerie one alleadginge scripture for his owne fancie Theodorus did reckon 76. heresies in his owne tyme. Aug. lib. de heres S. Augustine also did reckon 88. heresies vnto his owne tyme. And vnto Luther his tyme there were 290 sortes of heresies all which did alleadge scriptures Yea was there euer any heresie that did alleadge more scriptures for herselfe then that of the Arians did not the Iewes alleadge scriptures against Christ that he should not be holden for a Prophett saying Iohn 7. Scrutate scripturas vide quia a Galilea propheta non surgit search the scriptures saie they and behould that a prophett doth not arise from Galile and by scripture they did endeuour to proue that he was worthie of deathe Iohn 19. Wee haue a law say they and by our lawe he ought to die because he made himselfe the sonne of God Did not Iulian the apostate alleadge scripture as S. Cyrill saithe lib 10. in Iulianum for visitinge Martyrs Reliques alleadginge that place of S. Mathewe 23. that the Scribes Pharisies and Hipocritts are like to white monuments and they ought not to visitt them c. Also he alleadged many places of scripture as Math. 5. Ro. 12.1 Cor. 6. Math. 10. against the christians for repininge against him for takinge away their goodes but to beare all tyrannicall oppressions patientlie Did not Osiander a cheefe secretarie alleadge 20. different opinions touchinge the article of Iustification and at last he cited his owne opinion contrarie to them all 3. Of all these sectes it is saide Obscurum est insipiens cor eorum dicentes se esse patientes stulti facti sunt Their foolish hearte is darkned sayinge themselues to be wise but they be made fooles for heretiques can neuer haue the knowledge of the scriptures In maleâ—olam animam non introibit sapientia Sap. cap. 1 nec habitabit corpore subdito peccatis true knowledge shall not enter into a wicked soule nor lodge in a bodie subiect to sinne Therfore the prophett saithe Discam in via immaculata I will learne in an vnspotted waie and when heretiques through pride and malice haue most maliciouslie opposed theÌ„selues against the catholique church the piller and foundation of all trueth and haue sought by all wicked and malicious meanes to deface the same wee must not thinke they haue had any true knowledge or perfect wisdome for if once a foundation of a house or a rocke vpon which are builded manie chambers do fall all those chambers cannot stand vpp the catholique church is the firme rocke vpon which the faithe of euerie christian is builded if he once fall from the church he hath no faith nor any vnderstandinge of the scriptures and therfore S. Augustine saith he would not haue beleeued the ghospelll without the authoritie of the church which beinge inspired by the holie ghoast hath taught thinges which the scritures haue taught the contrarie as that wee should not obserue the old lawe nor obstaine from thinges suffocated or straungled and such like for the letter saith S. Paule killeth 1. Cor. 3. but the spiritt quickneth And as the letter in the old lawe not trulie vnderstoode nor referred to Christ did by occasion kill the carnall Iewe so the letter of the newe testament not truly taken nor expounded by the spiritte of Christe which only is in his church killeth the heretique who also being carnall and voide of spiritt gaineth nothinge by the scriptures but rather taketh hurte by the same Aug. to 10. de teÌ„pore li. de Spiritu litt c 5. 6. 2. Pet. 3. 2. Tim. 3. as S. Augustine auoucheth for in the newe testament saith S. Peter are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also they do the rest of the scriptures to their owne perdition of whom S. Paule himselfe saith alwaies learninge and neuer attayninge vnto the knowledge of the truth men corrupte in mind reprobate concerninge the faith but they shall prosper noe further for their folly shal be made manifest to all and as Iames and Mambres resisted Moyses soe they alsoe resiste the truethe 4. If Daniell after that God had reuealed vnto him thinges to come concerninge the militant church saith Ego audiui non intellexi I haue heard but I vnderstood not the Angell said vnto
But to those wordes of our Sauiour S. Basill doth aunswere saying Nihil aliud ijs recepi verbis intelligi Bas in Ethicis quam quod humanis traditionibus ad mandatum Dei reprobandum obsequendum non sit that nothinge else is meante by those wordes then that wee ought not obey such traditions as are repugnant to Godes lawes as many obseruations of the Iewes and alsoe of the pharisies were then and the like traditions of heretiques are nowe yet we ought to obey the custome of the church otherwise wee should be counted by the wordes of Christe as Ethnicks and Publicans But the traditions deliuered to vs by the pastors and fathers thereof which are the foundation of our faith and which are not repugnant to Godes precepts nor to his lawes or scriptures but doe rather confirme the same are not meant by those wordes for Godes worde doth not consiste onlie of the scripture Vppon what occasion heraesie did growe but also of tradition for such as were old heretiques did not gainsaie the written word but because they did not beleue the tradition of the church and the definition thereof they were soe counted and accursed 2. That the sonne is of the same substance with the father the catholique fathers haue defined by godes word but because the heretiques did not finde the same written they would not beleue the church which did grant it was nor written but deliuered by tradition Soe as you may see the difference betwixt the heretique and the catholique Felix Pontifex writinge to Benignum 130. yeares before the councell of Nyce saith that it was an Apostolicall tradition that the sonne was of one substance with the father and that the holie Ghoast is to be adored as the father and the sonne and that he is of the same substance with the father and when the same heretiques did aske where it was written the church did answere them that it was deliuered vnto them by tradition which two pointes continued afterwardes by the 2. councell of Nyce and Constinople Articles of faith by traditions Also in the councell of Ephesus that the blessed Virgin Marie should be called the mother of God In the councell of chalcedon that there are two natures in Christe In the 3. councell of Constantinople that there are in him two wills and two operations In the second councell of Nyce against heretiques that the church should vse Images In the generall councell of florence that the holy ghoast proceedeth from the father and the sonne And when heretiques did relie all vpon the scripture the catholique fathers did conuince their interpretation of scriptures by tradition of the successiue doctors and fathers in all ages The tradition also that easter daye should be obserued vpon the sondaie next after vnto the 14. daie of the new Moone as some doe write S. Peter and S. Paule ordained so as in all pointes of doctrine wee recurr to the tradition of our ancestors and when you teache that all thinges are â—on by necessitie not by the free will of man wee recurr vnto the successiue age and wee find out that the first author was Symon magnus next vnto him was Marcion next vnto Marcion was Manichaeus next vnto him was Petrus Adelhardus Next vnto him was Iohn Wicklief Next after whome followed your great master Martyne Luther so that we find in all antiquitie of tymes that this doctrine was detested by the holy doctors that liued in those ages 3. Againe when you obiect vnto vs your tradition of your imputatiue iustice where you say that our faith is imputed vnto vs by the iustice of Christ as if it had bene our owne iustice as also that euery one vnder paine of damnation is bounde to beleue Tradition of protestantes and to be certaine that his sinnes be forgiuen him that he should not mistrust his proper infirmitie therein also that not any one is iustified but he that beleues for certaine that he is iustified and that his iustification and absolution of his sinnes is effected by faith onlie without any relation to the Sacraments and that euerie one is bound to beleue that he is in the number of those that are predestinated and that by all infallible certitude he hath the guifte of perseuerance to be the true seruante of God vnto the last gaspe of his life this and such like wee can not find in the scriptures nor in the fathers nor in the doctors of the churche but rather the contrarie and that which the holie catholique churche calles pennaunce All things peruerted by the protestants you call terror of conscience and that which she calles Sacraments and sacrifice you call it the Lords supper wee search the fathers and wee can finde noe such wordes and although somtimes they make mention of the supper yet more often doe they call the same a sacrifice Did not S. Paule wish Timothy to keepe his depositum to auoide the prophane nouelties of voices and oppositions of false tearmed knowledge For the scripture is not subiecte to loftie skill or arrogant or presumptuous mindes who I pray hath greater skill or knowledge and vnderstandinge of the scriptures then the deuilles and yet it auaileth them nothinge because their mindes are possessed with malice and their hartes are emptie of charitie soe as men doe not sinne so much by the ignorance of the vnderstanding as by the malice of the will Aug. de doctrina Christi an cap. 35. and accordinge to S. Augustine the summe scope of all the scriptures is charity whosoeuer saith he that seemes to vnderstaÌ„d the scripture or any parcell thereof soe that his vnderstandinge doth not edifie that knott I meane the loue of God and our neigbors he hath not as yet vnderstoode the scriptures 4. Now all your manner of administration and ministerie is your owne tradition and inuention without scripture or warrant of godes worde but the traditions of the Apostles and ancients and all the preceptes of holie churche were comauÌ„ded to be kepte and they are not prescribed by man only but are made by the holie ghoast ioyninge with our pastors in the regimente of the faithfull Luc. 2.37 Matt. 18. where Christe saith he that heareth you heareth me and he that despiseth you despiseth me they are made by our mother the churche which whosouer obeieth not wee are warned to take him as a heathen 2. Cor. 3. S. Paule willed the people to keepe the decrees that were decreede by the Apostles and auncientes at Ierusalem he commaunded the people to keepe the precepts of the Apostles You are saith he written in our hartes not written with Incke but with the finger of the holy ghost S. Paule wrote many thinges not vttered in any epistle as some of the Apostles wrote the christian religion in the hartes of their hearers Wherfore Ireneus saith Iren. l. 3.4 what if the Apostles also had lefte noe scriptures ought wee not to followe
respecte that kingdomes and nations are subiecte to conquestes and inuasion of strange nations which alwayes for the most parte bringe with them their languadge vtterly defacinge the languadge of the country conquered soe also in these countries there muste be alterations of trāslations of scriptures which cannot be done without great danger of the corruption thereof either in respect of the ignorance or malice of the trāslators especiallie if they be heretiques which neuer translated the scriptures trulie being carried away by their passsionat affection of their heresie And therfore S. Hierom founde great faulte Hier epist ad Paulinum that the scripture should be soe common and in contempte for saith he talkatiue ould women and doting ould men the cauelinge Sophiste all men doe presume to speake of scripture they rent the scriptures in peeces they teach it before they learne it When S. Basil heard the cheefe cooke of the Emperor in his presence to speake of scriptures he reprehended him sayinge Tuum est de pulmentis cogitare non dogmata diuina decoquere it is thy office to thincke vppon thy cooquerie not to play the Cooke in diuine misteries I am sure if these fathers were liuinge in this wicked age to see the Cobler the Tailor the Tapster speake and dispute of scriptures and alsoe to preach in the pulpitt they would sharplie reprehend them Whether we forbid the ignorante to pray in a languadge which they vnderstand CHAPTER V. 1. Cor 14. 1. THe heretiques obiect vnto vs the wordes of S. Paul saying he that speaketh with the tongue let him pray that he may interprete for if I pray with the tonge my spirite prayeth but my vnderstandinge is without fruite I answere that although it be not fruitfull for his vnderstandinge yet it is fruitefull for his deuotion for here is noe mention made of any other tonges but of such as men did speake in the primitiue churche by miracle as of spirituall collations and exhortations which the christians were wont to make to praise God and not of those lāguadges which were then common to all the world as Hebrewe greeke and latine in which the scriptures both olde and newe were written For it is a palpable and grosse deceit and cogginge of the heretiques to say that the vertue and efficacie or the Sacramentes and sacrifice oblations prayers and religion dependeth vppon the peoples vnderstandinge hearing or knowledge the principall operation and force therof and of the whole misterie of the Church consistinge especially in the verie vertue of the worcke and the publicke office of the priestes who are appointed by Christe to dispose the misteries to our saluation The infant innocente idiott and vnlearned takinge noe lesse fruite by baptisme and all other diuine offices then the learnedest clearcke yea more if they be more humble charitable deuoute and obedient and perhappes wee see more often the simple to be more deuoute and the learned more rechles and more colde for deuotion doth not consiste in the vnderstandinge vnles the will be well affected 2. S. Augustine said of the common people non intellgendi vluacitas sed credendi simplicitas tutissimum facit It is not quicknes of vnderstanding but simplicitie of beleefe that shall saue vs And in another place he saith Si propter solos eos Christus mortuus est sui certa intelligentia possunt quae ad fidem pertinent discernere penè frustra in Ecclesia laboranus If Christe had died onlie for such as can vnderstand well the misteries of our faith in vaine well should labour in godes church for God doth rather respect your simple beleefe then your deepe vnderstandinge the affection of the will concerning your faith then the hawtie knowledge of your loftie minde Charitas aedificat scientia inflat as the Apostle saith charitie doth fruictifie to edification when science serueth for the moste parte to ostentation soe as our Sauiour did speake vnto the common people in parables whose simplicitie and godly affection did proffitt more therby then the wordlie wisdome and proud knowledge of the arrogant and swellinge Scribes and Pharesies 3. Doe you thincke that the children of the Hebrewes did vnderstande when they cried in the Temple Osanna filio Dauid Or that our Sauiour was displeased therby for that they vnderstoode it not but the priests and scribes were much confounded therby saying Audis quid isti dicunt truly our Sauiour was not discontented at the prayses of those littles ones for then the prophesie was fulfilled ex ore infantium lactentium c. thou makest an instrument of the tender infante and suckinge babe to magnifie and praise thy name to the confusion and ouerthrowe of thine enemies seinge the ende of all the scriptures and of the lawe of God and man and of the science and knowledge thereof is true and perfecte charitie inflaminge and inkendlinge our hartes with the firie loue both of God and our neighbors flowinge and florishing abondantlie with all fruitfull exercises and worckes of mercie pietie and religion as the Apostle saith plenitudo legis est dilectio the fulnes of the lawe is charitie 4. The experience of the catholique flocke in agreeing and submittinge themselues to the seruice of the church in the vniuersall and common languadge thereof and of their great increase and charitie pietie deuotion religion therby as their shinning resplendent vertues of their godly conuersation and their externall worckes of mercie may wittnesse and confirme the same and the example of the contrarie practise in fewe yeares paste of these new euangelistes or pretended reformers as in disagreeing from the common vse and custome of the whole churche and reuoltinge from the obedience thereof auoucheth no lesse as also the smale or noe fruite at all that their vulgar and confused translations haue brought both vnto themselues and to their miserable and scabbed flocke which like giddy heades and itchinge braines were not contented nor setled therein but conceaued great loathsomnes thereof like the children of Israell who hauinge soe earnestlie sought vnto themselues a kinge yet when he did raigne ouer them nothinge was more toilsome vnto them Puritants cares nott for prayers soe as nothinge is more troublesom vnto your carnal appetites then any sett prayers or seruice in your vulgar translations which the puritantes doe protest to be collected out of the Popes portuis Masse Admonitio parleamenti and consequentlie verie distastfull vnto them Admonition parl pag. 45. and for this cause by the protestants of englande are censured as scismatickes Was euer their stinge more venemous or their bookes more exasperatinge or more vehement against the seruice of the church in the latine tounge then it i◠this day against the booke of comon prayer set forth in the englishe tonge and set seruice in your owne churches I haue reade the slanderous and bitinge booke of Thomas Cartwrithe oppugninge the same against doctor White-guifte Bishopp of Canterburie for defending it
vs all feare of God or of hell and soe giueth a scope to all mischeefe That the comaundements pertaines not to the christians That there is noe sinne but incredulitie and that all are deceaued if they thincke to be saued by good woorcks with many such vild and absurde doctrines which make a man careles of his saluation rechles of his behauior and nothinge willinge to doe anny good when neither he that doth them is not recompensed or rewarded or God offended or displeased by the saide doings For as by the catholique religion Christ reformed the wicked inclination of man gaue hoalsome precepts and councells to amend his desolute misdeamenor instituted also SacrameÌ„ts to cure all diseases of our soules and to purge our conscience from all filth of sinne now by these carnall and wicked doctrine all ragged conuersation and discomposed misbehauiour is reuiued and as Ouid saieth Iâ— quorum subiere locum fraudesque dolique Metamorphose Insidiaeque vis aâ—â—â— sceleratus habendi In place of simple dealinges and honestie Were brought into the world by heresie â—eceite couetousnes and leacherie 18. The 12. note is the perfecte rule that the Catholique church Io. 20. Luc. 10. Matt. 23. Matt. 19. Iacob 4. and Catholiqueâ— haue to direct them in their faith for the church of Christe hath the holy ghoaste to instruct her in all trueth and to guide her from all errors Iohn 14.16 and wee Catholiques beleeuinge the church as wee are taughte in the Creede when wee saye I beleeue in the holy Catholique church obeyinge her in all thinges as wee be comaunded by our Sauiour wee cannot be deceaued by her nor is it possible we can offend God in submittinge our selues to her doctrine Matt. 18.3 Reg. 4. Actor 15 beinge comaunded by God to hearcken to her and as Rebeca vnder tooke for Iacob to rid him of his fathers malediction if he should followe her aduise soe the Catholique church which Rebecca figured shall deliuer vs from the enormitie of godes malediction if wee shall obey her But the protestants haue noe rule of their faith for they doe not beleeue the churche neither the traditions and generall councells thereof neither the auncient holye doctors of the same The onlie rule they as themselues saie is the scripture But this is noe certaine rule for that wee are bounde to beleeue manny thinges which be not in the scripture Matt. 13. Hebr. 13. yea that which the scripture doth teach the contrarie as the obseruation of the saboath daye and thinges strangled Againe in many places the holy scripture doth wante explication of manny thinges 2. Petr. 3. for saint Peter saith that the epistles of saint Paule are verie hard to be vnderstoode which the vnlearned and vnstable depraue as alsoe the reste of the scriptures to their owne perdition Alsoe all heretiques doe alleadge the scriptures for themselues as saint Augustine sayes Aug. li. 1. de Trin. Hier. aduersus Lucifer for as saint Hierom saith the scripture doth not consiste in readinge but in the sense and vnderstandinge thereof and as for the vnderstandinge and sence of the same there may be a thowsand controuersies as for the trewe sense of these woordes Hoc est corpus meum this is my bodie I am sure Luther and Caluine are against one another touchinge the sense a and meaninge of those woords Therfore S. Augustine saith he would not beleeue the ghospell had he not bene moued therunto by the auctoritie of the churche 19. Soe as these protestants forsakinge the church they haue noe rule of their faith as may appeare by the deadly contention and debate which is daily betwixt them as betwixt Lutherans Caluinists and Anabaptistes for they charge on an other with heresies soe as each of these sectes is diuided into manny sectes for there are 13. sects of Lutherans differinge in opinions one from the other Also amoungest the Caluinists there are many as the world can tell for some of them would haue the kinge to be supreame head of the church others doe repine against it as the puritans doe The Anabaptistes are diuided vnto 14. sects and eche of them haue seuerall and contrarie opinions touchinge the principall pointes of their faith how can two lawiers pleadinge one against the other and ech of them alleadginge lawe for himselfe determine the righte of the cause and the sincere meaninge of the lawe without there were some iudge vnto whome they should referr the controuersie to be decided and debated And because these sectaries will haue noe other iudge but the scripture ech one alleadginge and interpretinge the sense thereof accordinge to his priuate opinion and corrupt affection their controuersie can neuer be decided nor their faith can neuer be setled or made certaine 20. The 13. note is the lawfull authoritie and mission of catholique pastors and preachers whereof the Protestants are wholie destitute no heretique being euer able to shew his next predecessor For as the holie doctors affirme There is no accesse to God but by Iesus Christ No accesse to Iesus Christ but by the church No accesse to the church but by the Sacraments No accesse to the Sacraments but by a Priest None can be a Priest vnles he be ordained by a Bishopp Neuer was there lawfull Bishopp ordained out of the catholique roman church Wherfore as saint Ierom said vnto his aduersarie you are out of the communion of the church of Iesus Christ because you haue not a priest of the order of the Mediator This marke of the vocation and perpetuall succession of pastors in the church of Christ hath euer ben most terrible vnto all heretiques for euen as Baptisme is the only doore to enter into all other Sacraments a Sacrament not reiterable and whose character is indellible euen so this Sacrament of holie Orders and of entring into steward-ship ouer the flock of Iesus Christ was ordayned by our Sauiour as necessarie for distinguishing and discerning such as be vsurpers and robbers from true and lawfull pastors then the other of Baptisme to knowe and discerne sheepe from Wolues and Christs flock from the troupes of infidels 21. This argument doth so gaule and pinche the Protestants that they are forced to fetch all the authoritie they haue for their vocation only from the temporall prince alledging the wordes of saint Paul that all authoritie is from God then saint Matth. that wee must giue vnto Cesar that which is Cesars then saint Peter that wee should be subiect to euerie humaine creature for godes sake all which places aswell the puritantes as the Catholiques doe interprete and vnderstand of temporall authoritie only for gouerning the common weaâ—th and not of spirituall direction and instruction of our soules in articles of our faith and saluation for that all Princes and kinges were then and 300. yeares after Christs passion infidels and especially the Romaine Emperor of whome this was principally intended Otherwise saint Peter and the Apostles who were
put to death by them for their religion were damned in not obeying and conforming themselues vnto those Princes in matters of faith and in the doctrine of saluation The puritanes which are called the reformed and seuere Caluinistes doe grounde themselues vpon the election of the people and that the common and vulgar sorte should make appointe and elect cleargie or pastors to feede and gouerne them and alleadge the first and 6. chapter of the Actes of the Apostles Act. 1. 6. where it is said that it pleased the people to make choice of saint Mathias insteede of Iudas and saint Stephen Philipp Procherus 4. others to supplie the offices of Deacons and afterwardes in the primitiue church wee finde that the people did choose or nominate their Bishoppes But to this puritanticall foundations both the Catholiques and protestantes doe aunswere that those elections or nominations were permitted to the people by the Apostles for their comfort and that the parties so chosen receaued authoritie and spiritual iurisdiction from the Apostles and not from the people as wee see this daie that in manny places the people are permitted to make choice of their encombents but are inuested and consecrated of the Bishoppes of euerie diocesse where the parishioners are permitted to haue this priuilege That there are many excellencies and effectes which should allure euerie one to follow and imbrace the Catholique religion And contrariwise many enconueniences and blasphemies which the newe religion houldeth and teacheth The first excellencie CHAPTER II. 1. THe first and cheefest excellency is to beleeue that God is the first trueth and first cause from whome proceedeth all trueth and by whom all causes haue their operation and their influence The first goodnesse and sanctitie of whom all goodnesse and sanctitie doth depend And as it is the proprietie of the sunne to giue light of the fire to giue heate of the water to make colde so it is the nature essence and proprietie of God with farr greater excellency to do good and to communicat and impart the same vnto his creatures And so saint Augustin saith O God thow art perfect without deformitie great without quantitie good without qualitie eternall without time strong without infirmitie trew without fastshood thow art present euerie where with out ocupieng any place and thow art inward and intimat to euery thing being tyed or fastened to nothing 2. Butt the new religion maketh God crwell without mercy in that he doth encomber his people with lawes and preceptes which they cannott keep wicked without goodnesse in that they make him the cause of all the euill and wickednesse which the wicked doe comitt and for the which they are so seuerely punished The 2. excellencye is the pure and holly doctrine which it professeth CHAPTER III. 1. SVch is the perfection of catholique doctrine that it nether admitteth nor alloweth any thing against the light of reason godes glory or the good of our neghbors it teatcheth the law it comandeth vnder paine of damnation the perfourmance therof and the morall precepts of the tenn commaundeth which are certaine conclusions deriued from the same But Luther saith they pertaine nott to them and all the schoole of protestantes do teach that wee cannott keep or obserue them that God respecteth them nott and that the good woorckes of a christian do preiudice and derrogat from the merites of Christs passion And so they take away all the meritorious woorckes of the iust and all the force and industrie of mās proper merites and consequently al graces and inherent iustice of a sanctified soule by the extrinsicall and imputatiue iustice of Christ and saith that so they haue faith God regardeth nott their woorkes which is a wide gappe and dangerous gulfe to all wickednesse dishonestie loosnesse of life and dissolute behauiour a quite defacing dissanulling and abrogating nott only of the law of nature butt of all other lawes whatsoeuer and therfore most pernitious and dangerous doctrine 2. Besides these holy precepts it perswadeth though not commandeth the Euangelicall counselles of our Sauiour the cheefest wherof is perpetuall chastitie which is a celestiall vertue by which a man forgoeth many encombrances of worldly cares troubles and perturbations of minde 1. Cor. and affliction of his spirit as saint Paule saith The 2. counsell which our Sauiour gaue was to a certaine yong man sayeng vnto him if thou wil be perfect go and sell all that thow hast giue the same to the poore and thou shalt haue treasure in heauen follow me By this counsell a christian doth eschew many tentations and snarres of the diuill into which such as be rich do fall hedlong and ar deliuered from troubles vexations and anxietis of minde and of many contentious and litigious strifes and debates with his negboures which for the most part is incident to worldly people which blessed counsell was obserued of the christians at Hierusalem Acto 2. at Alexandria in Aegipt and at the lake Marian as Philo the Iew reporteth Matt. 5. The 3. counsell is to render good for euill and to pray for our persecutors The 4. counsell is to giue almesse and to pittie the poore to be mercifull to releeue the distressed no vertue is so often inculcated as this no vice so often discommended or with greater punishmentes threatned thē inhumanitie and crweltie The 5. counsell is to exercise our selues in continuall praiers Matt. 25. 1. Tim 2 Luc. 18. Luc 11. and so the Apostle wisheth vs alwaise to pray and our Sauiour also counselleth the same by 3. examples The first of a carnall father in respect of his sonne which yeldeth to his sonnes demande The 2. of a frind that was vrged at the earnest inintreatie of another frind to rise out of his bedd at night to giue vnto him what so earnestly he sought for The 3. of an inflexible iudge that neuer yelded to any mans desire yett at the earnest and importunat suite of a poore woman he was perswadeed to take comisseration of her 3. The religion of protestantes not only barketh all the obseruations of the precepts of the lawe but also forbiddeth and reiecteth all euangelicall counselles sayeng that no man ought to accomplish them As for virginitie they say it is impossible As for the poore they may starue for them for any relefe or comfort they receaue of them For they pull from them all that they haue As for mercy of all people none are so blouddy or so crwell yea the very first preachers of this new religion as you may read As for praiers they cannot abide any order of time or deuotion for performing them for they do nott only barcke as another Vigilantius against euensongs Masse and mattens and against any obseruation of times as att midnight morning and euening but also against the English comon praier booke as you see The 3. Excellencie most diuine Sacraments which confer grace CHAPTER IV. 1. THe 3. Excellencie be the sacramentes