both a sacrifice and a Sacrament fol. 286 CHAP. III. Whether the Catholique Church commit offence in leaning to the litterall sense of Christs wordes in the blessed Sacrament of the Altar fol. 318 Lib. VI. CHAP. I. That there is a purgatory which is proued aswell by Scriptures and auncient Fathers as also euen by testimonies of Protestants themselues fol. 350 CHAP. II. Touching the Popes Authority in releasinge of soules out of purgatory fol. 359 CHAP. III. Whether it be against the lawe of God to forbid Priestes to marry and whether vowes and votaries are rather the inuentiōs of men then the ordinance of God fol. 363 CHAP. IV. Whether we ought to confesse our sinnes to priests and whether that priests cannot remitt or forgiue them fol. 372 CHAP. V. Whether fasting from one sorte of meate more then from another or for to vse any obseruation therein be superstitious according as protestants doe affirme fol. 377 Lib. VII CHAP. I. Whether the Protestant assertion be true which affirmeth that generall councells can erre fol. 386 CHAP. II. That the catholique church in those things shee doth propound to the christians to beleeue whether they be contained in the Scriptures or not cannot erre fol 395 CHAP. III. Whether Catholiques are to be charged with arrogancie for thinking that their church cannot faile fol. 396 CHAP. IV. That this Church which shall neuer be hid but remaine visible is manifest by the parable of Christ our Lord. fol. 402 CHAP. I. Li. VIII Whether that papistes doe amisse in hauinge their churches and monasteries soe sumptuous their alters and ornamentes so riche and ecclesiasticall possessions so great the poore wanting the same fol. 407 CHAP. II. Of the vnhappy endes and other punishments by which God doth chastice those that presume to robb Churches or otherwise to prophane and abuse sacred things fol. 416 CHAP. III. A prosecution of the last chapter fol. 426 CHAP. IV. Whether the kinge may take away church liuinges at his pleasure And whether as he is absolute kinge of the temporall goodes of his subiects he be so also of the Churche churche liuinges fol. 440 Lib. IX CHAP. I. That the protestant religion whose principall foundation and groundes are these articles aforesaid is nothing else then a denyinge of all Religion and piety and a renewinge of all heresies fol. 447 CHAP. II. That no iot or sillable of Christian religion ought to be counted a thinge indifferent or of smale moment and that whosoeuer doth not agree with the Catholique church in all pointes of beleefe cannot be saued fol. 459 CHAP. III. That the new Religion for that it takes away all religion is worse then that of the Turckes and Gentiles fol. 452 Lib. X. CHAP. I. An answer vnto Protestants barking against the religious institutions of holy Orders saying that religious vocations were not instituted by our Sauiour fol. 467 CHAP. II. That the Apostles and their followers in the primitiue church followed this estate of perfection fol. 473 CHAP. III. Of the increase of religious orders and how the same continued from time to time vntill our dayes fol. 476 CHAP. IV. That preestes in the primitiue churh euen from the Apostles time were religiouse and obserued religious order of life fol. 486 CHAP. V. Of the multitude of religious persons fol. 491 CHAP. VI. Of many great and eminent men who forsooke and contemned the world to become religious fol. 499 CHAP. VII Of Emperors Kinges and Princes who forsooke the world to become religious fol. 504 CHAP. VIII Of Empresses Queenes and Princes who likewise forsooke the world to become religious fol. 518 CHAP. IX How greatly religious people fructify vnto God and to his Church and that they are the best labourers which are therein fol. 525 Lib. XI CHAP. I. The name of those that suffred death by the Gewses of Flanders where the protestantes are soe called fol. 534 CHAP. II. Certaine cruell and bloody factes committed in Fraūce against the Catholikes by those that the vulgar sorte doe cal Hugonotes from the tyme that they stirred rebellion against the kinge Anno 1562 fol. 544. A Catalogue of those that suffered death as wel vnder king Henry as Queene Elizabeth and king Iames from the yeare of our Lord 1535. and 27. of king Henryes raigne vnto the yeere 1620. fol. 555 CHAP. III. A Compendiū of the martyrs and confessors of Ireland vnder Queene Elizabeth fol. 569 Lib. XII CHAP. I. Euery sect of heresies challinging vnto thēselues the trewe and Catholique church there is here set downe the true notes and markes by which the same may be discerned fol. 587 CHAP. II. That there are many excellencies and effectes which should allure euery one to follow and imbrace the Catholique religion And contrariwise many inconueniences and blasphemies which the new religion houldeth and teacheth The first excellencies fol. 609 CHAP. III. The 2. excellency is the pure and hollie doctrine which it professeth fol. 610 CHAP. IV. The 3. Excellencie is most diuine Sacraments which confer grace fol. 613. CHAP. V. The 4. Excellencie is to fauor the good and to punish the wicked fol. 616. CHAP. VI. The 5. Excellencie is the conuersion of all nations vnto Christe and driuing Idolatrie out of the world ibid. CHAP. VII 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 fol. 617. APPROBATIO Hic Liber cui Titulus The Theater of Catholicke and Protestant Religion nihil continet quod fidei vel moribus aduersatur quin potius multa quae tam ad fidem Catholicam stabiliendam quam ad haereses huius temporis impugnandas optimè inseruiunt Matthaeus Kellisonus S. Theol. Doct. WHETHER THE RELIGION WHlCH Protestants professe be a new Religion or whether the Romish Religion be new and that of the Protestant be ancient and ould CHAPTER I. 1. IF Protestants were of sound iudgment or nott distracted of their wittes they would neuer suppose much lesse auerre so manifest an vntruth as that the religion of the church of Rome is a new religion or defend an absurditie so egregious as Protestant religion to be the more auncient Wherfore this first assertion being so euident and knowen an vntruth such as doe follow are the lesse to be beleeued 2. It is well knowen that before these 80. or 100. yeares all Christendome did imbrace the catholike Roman religion so that it was terra vnius labii Gen. 11. Act. 4. as it is written in Genesis a countrie of one language and one speeche and as we reade of the christians in the Actes of the Apostles that first beleeued in Christ that they were of one hart and of one accord and as one God was honored and worshipped of all soe one faith was embraced of all they obserued one order of administration of the Sacraments they vsed and kepte one obseruation of ceremonies all were called Christians
time of the generall councell of Lateran and afterwardes confirmed by Honorius the 3. 1206. 10. The order of saint Celestine beganne by one Petrus Moromus who liued in the wildernes with great example of holines of life and multitude of miracles which was approued by saint Gregory the 10. in the generall counsell of Lions 1274. And it is called the order of Celestine for that the said Peter beng the author therof was made Pope afterwardes and called by the name of Celestine the 5. 11. The order of Obseruants beganne in the time of Fredericke the 2. Emperor who was a great enemie to the Pope and church and spoiled all the territories thereof they dedicated themselues to the seruice of the blessed Virgin and being in number 7. verie noble and welthy men went into thâ— wildernesse and there liued remoued from all the enticementes and inducementes of mischeife which was the occasion that others also forsooke the vanities of the world Many oâ— godly people in all ages and countries haue bene by a speciall fauor of God raised vp to knocke the hammers of pennance at our slumbring and lumpish hartes oppressed with dead sleepe and Lethargie to sounde the trumpet of Gods wrath in his church to awake rechles and forgettfull soules out of the slumbring dreames of fleshly concupiscence crying repeating to the carelesse children of Adam our sauiours heauie and dreadfull voice vnles yee repent you shall euerie one perish That preestes in the primatiue church euen from the Apostles time were religiouse and obserued religious order of life CHAPTER IV. 1. SEing that religion consisteth of the foresaid three vowes obedience chastity and pouerty and that the Apostles and their successors haue accomplished and performed them they were religious and obserued a religious life for when the preistes receaued holy orders they promised perpetuall chastity and if any of them had wiues by the example of the Apostles they willingly of their owne accorde refrained from the vse of wedlocke They obliged themselues also to cannonicall obedience as Sâ—lpitius writeth of saint Martin whome saint Hillary sollicited that he should be made preiste by himselfe and whome for his great vertue he loued for that in receauing holy orders of him he would be obliged to stay with him and render to him obedience S. Gregory also declareth 4. Epi. 74 that it was the custome of Rome that no preist could deaparte from thence that receaued ther holy orders CoÌ„cerning pouerty which is the third the preistes in old tyme imbraced the same in so much as when they were made priestes they made a resignation of all they had whether it was patrimony or anny other worldly substance which S. Hierome declared saying that this was the cause why the preistes were shauen that it should signifie a cuting off and forsaking of all temporall wealth Lib. de vita conteÌ„platiua cap. 9. Prosper confirmeth the same saying it is expedient and meete for the acquiring of perfection to despise his proper goodes and to be contented with the goods of the church for the goods thereof are not proper but common and so he brought examples of saint Paulinus and S. Hillarius who when they were made preistes and Bishops they sould their patrimony and gaue the price thereof to the poore and were diligent administrators of the patrimony of the church Epist. ad clerum Hierosolimitanum distributing to each one proportionably according to his degree and necessity S. Clement writeth that the common life was requisite and to be followed of those that addicted and yeelded themselues wholy to the seruice of God and to the imitation of the Apostles the like obseruation of life saint Gregory the greate wished saint Augustine to institute amongst the cleargy of england The same is also confirmed by the decree of Eugenius the 2. and Vrban Pope in his epistle to all the cleargy 2. Of this grew the Canons regulars which life began in the Apostles days and afterwardes was renewed and restored by by saint Augustine as Possidonius writeth Possid in vita â— Aug. that he had a monasterie within the church in the which nothing was propre but all was common But after that saint Augustine was deade and Hippo of which he was Bishoppe being destroyed and ransacked by the Vandales Gelasius a holy man of that institution with some others came into Italy being made Pope the rest that were with him liued most regulary in a monestary that was founded by them nere to the church of Lateran which continued 800. yeares vntill afterwardes thinges that were common were made proper euery one hauing a portion assigned vnto him Of this order of Canon regulars was saint Patricke the Apostle of Ireland and also saint Dominicke before he instituted his order In the primatiue church all preistes obserued this religious community and especially such as dwelling in citties and great townes had any charge in them as wee may read in saint Augustine but such as were ordeined to be incumbentes in the country Aug. ser 1 resertur 12. q. 2. in respect of seuerall parish churches and seuerall distinct incumbencies were permitted to haue seuerall prouisions and distinct benefices and as the christians encreased so their pastors and preistes increased also the spirituall want of the christians the maiestie of God and the dignity of the church requiring and exacting many seruantes to serue the one and many pastors and preistes to serue the other in the multitude whereof it were very hard to preserue and continew the splendor and sincerity of the former feruor and charity of that heroicall age which had as it were the florishinge springe and the first fruictes of the holy Ghost and therefore the prime and the cheefest season of holines and religion Of whose blessed vigor of piety the lesse wee sauor by tract of tyme the more our owne proper loue increaseth and the loue of God decreaseth 3. But in all ages God sendeth some to reforme the auncient discipline and to reuiue the languished vigor therof not only in themselues but in others especially in this so generall a corruption not only of nature but also of manners of religion and lawes of ciuill honesty and religious pietie as Ignatius Loiola 1540. began his reformation of the clergy and by the institution of his order confirmed by Paule the 3. Pope renued the old discipline by reducing his order and institution therunto It is also a matter of no lesse consideration then the former The founder of the order of the Societie of Iesus that in one night he was borne in the house of Loyola nere the towne of Bergara in Ipulcha a prouince betwixt Biscaie and the kingdome of Nauarre and Luther was borne in Saxony in a towne nere Wittenberge called Ilesby 1483. Surius vpon S. Martins daye Both of them employed theire wittes at one time the one to bring all religion and ecclesiasticall order to vtter confusion and miserable
there-you may see with what inuectiue stiles redoublinge withall oprobrious tearmes they doe entertaine one another and what a generall reuolte wee see nowe a dayes from this vulgar translation of sett prayers order sett downe in that booke and comaunded to be putt in continuall practise into Caluinisme and Puritanisme yea and at last vnto plaine athisme who will haue noe set prayers or common seruice at all sauinge some lasciuious and wanton psalmes of Geneua rather for fashion sake or some carnall delight then for any spirituall deuotion I haue seene a pamphlett in printe which was exhibited to the parlament that it was not lawfull for christians to say our pater noster or the creede yea not in our vulgar tongue 8. God doth knowe and wee ought not to be ignorant that your vulgar and false translation of scriptures or set prayers is not for edification but rather for cauillation though you inculcate the same soe ofteÌ„ your selues not restinge therein but slidinge from it againe In the kingdome of Ireland you comaund the englishe Bible and the english common prayer booke to be obserued in all the churches of that poore kingdome coÌ„pellinge the prisoners to buy those bookes which themselues coulde not vnderstande yea not one person amoungest 40. when that comauÌ„d was giuen forthe could speake or vnderstande the english tonge And now in the kinges raigne you cause those bookes to be set forth in the Irishe tonge compellinge euerie parish church to pay 10. shil for an Irishe Bible when one amoungest a 100. cannott read them or vnderstand them and therfore an Irish protestant Bishopp did laugh at this strange kinde of alteration and said to some of his frindes in Queene Elizabeth her time wee had englishe Bibles and Irish ministers but nowe said he wee haue ministers come out of england vnto vs and Irish Bibles with them 6. Are not for the most parte all the benefices and church liuinges of that kingdome bestowed vpoÌ„ English Scotish ministers not one of them hauinge three wordes of the Irish tonge and although in the English pale and in porte townes the inhabitants especially the best sorte caÌ„ speake Englishe yet fewe of the common sorte except it be betwixt Dublin and Drodach and in 3. barronies in the country of Wexforde can speake any worde of Englishe and truly I thinke that the Irish Bibles haue as many faultes errors in theÌ„ as the translation Martine Luther made of the Bible in which Hieronimus Enser found more then 1000. errors which he set downe in the translation that he made 1522. And not only catholiques haue charged him with those errors but also Zuinglius who made another kind of translation disagreeing from that of Luther The same is also witnessed by your variable traÌ„slations of your English Bible the first not agreeing with the last nor With the seconde In the conference had at Hampton courte the English Bible was censured to be ill translated and containing very partiall vntrue and seditious notes and too much sauoringe of dangerous and traiterous conceites and soe order was taken to make a newe translation How can the true sense and meaninge of the oracles of God be imbraced if they be tossed and corrupted with euerie vulgar tongue which oughte to be a sufficient cause that it should be preserued in those languadges in which it was first set forth by the Apostles and fathers of the primitiue church Cor. 14 7. S. Paule did forbid a womaÌ„ to speake in the church but nowe euerie woman amoungest the protestants is a mistris of scripture are all men Apostles all Euangelists all doctors saith the Apostle but nowe this vulgar translation or rather corruption or prophanation all Shoomakers Coblers Tailors Tauernors yea and lasciuious wanton women yea the most ignorant of all are Apostles prophetts euangelists and doctors so as they take away all order and forme of discipline from godes church and in the place of Hierusalem which ought to be a cittie well ordered withall vnformitie both of doctrine and discipline there is a Babilon builded where there is nothinge but a sauadge and barbarous confusion Soe as wee may perceaue that this inordinate desire of knowinge the hidden and secrett misteries of God which he woulde not haue to be abused by these contemptuous spirittes brought such fruite vnto the worlde as that disordered greedines of our first parentes touching the knowledge of good and euill therfore wee are warned not to knowe to much but rather to feare least wee should abuse our knowledg and therfore the holly ghoast doth aduise vs Eccle c. 3. not to be curious in searching things aboue our capacitie and beyond our reache 8. The beginninge and end of Ezechiel as S. Hierom wittnesseth was read by noe man before he was 30. yeares of age Hier. in proemiâ— Ezech. Baptisme was vealed in the read sea the Eucharist in the paschall lambe in manna and in Melchisedeks bread and wine the trinitie was not knowen to any but to the prophetts and the highe priestes S. Paule calleth the incarnation misterium absconditum à saeculis A misterie hidden from ages for the word misterium is not to be made knowen or diuulged to euerie one Dion lib Eccles Hier. c 1. Orig. hom 5. in cant Hier. ep 81. ad Pamachum as Dyonisius and Origenes doe counsel Did not the Apostles forbide to write the creede that noe man might learne it but by word of mouth of the Christians S. Ambrose alsoe saith lib. de ijs qui initiantur cap. 9. lib. 6. de Sacra c. 4. that ineffable misteries must be kept silent And therfore in the latine translation of the scripture wee retaine many Hebrew wordes and not without great cause are they reserued in the very hebrew it selfe which cannot be soe well translated into the latine much lesse to any other languadge as Alleluia Osanna Amen Emanuell Rabbi Abba as also greeke wordes Kyrie eleison Psalmum Christum Baptismum Episcopum Diaconum Eucharistiam Euangelium which are greeke voyces and when the Pope doth celebrate the Ghospell and the Epistle are read in greeke before the latine in the churche of Constantinople those were read first by the grecians in latine and afterwardes in greeke and soe the latine was interpreted by the greeke and this as Remigius declareth was done to shew the vnitie of faith in those two churches and that greeke in which the priests in Grecia doe celebrate or say Masse is not the same which the vulgaâ—e people doe vse but farr different from it which only the learned sorte of people doe vnderstande euen as the latine tonge is not the vulgare tonge of the latines but the Italian tonge for the latine is only knoweÌ„ to the learned For as S. Basil saith Basil lib. de Spiritu sancto Num. 5. it is not a misterie if it be commoÌ„ to the vulgar sorte for in the olde lawe all the vessells of the tabernacle were couered
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
mooveables they had all was sould and the price thereof brought before the Apostles And this they did as they were obliged by â—owe and as votaries they accomplished the same as saint Hierome expoundeth related by Platus de bono statu religiosi vpon that place of the Actes where Ananias with Saphira was stroken dead by S. Peter for reseruing to himselfe parte of his goodes which he had gotten for the land he sould Act. 5. For you said he did not lye to man but to God but had not he promised the same he should not haue bin taxed with that impuâ—ation of a ly against the holy ghoste nor so sore a punishment would haue bin inflicted vpon him had it not bin in his free choise to bringe the valew and price of all his goodes vnto the Apostles And S. Hierom saith Act. 2. that the state of the Christians in the beginninge was like vnto that of the Monks in his owne tyme in such sorâ—e that none had any propriety of goods none rich or poore amoungst them In descriptione Ecclesiae apud Philonem Act. 2. theire patrimonie was equally distributed euerie man receiuinge an equall portion they imployed their study and their tyme in prayers psalmes reading and other religious exercises as S. Luke and Phylo doe reporte Cass 2. lib. cap. 5. col 18. c. 5 2. Cassianus testifieth that this religious discipline of monasteries and conuentes was not only begunne by the Apostles but also was much increased and augmented by them and much more by their immediate and next successors men and weomen were disioined and sequestred one from another absteining from wedlocke communication of flesh and bloud and from all idle and friuolous conuersation of worldly vanities And therefore for solitarines they were called Monkes and for communitie of all thinges amongst themselues they were called Cenobitâ— Hier. in vita Mar. This religiouse discipline and strict profession was first practised by saint Marke the Euangeliste as S. Hierom Cassianus doe auouch for not only at Hierusalem and Alexandria this order was established but in other partes of the world as in Ethiopia the daughter of the Kinge there was consecrated vnto God by saint Mathew the Apostle holy Thecla by saint Paul in Grecia Domitilla by saint Clement at Rome in Fraunce saint Martha the good hostesse of our Sauiour erected a monasterie by Marcells in a place very remote where she with other religious weomen liued most vertuously 3. Dionys de Eccles Hier. c. 10 in descrip Eccles in vita Mar. Dionysius Areopagita saint Paules disciple declareth at large not only their increase in his owne time but also of their profession ceremonies and honour they haâ— in the world Philo the Iew which spake with saint Peter at Rome did write a booke in the commendacion of the professors of this religious profession thereby to extoll his owne nation for that they were so vertuously addicted Euseb 1. Eccl. hist cap. 17. Tert. de veland virg â—0 q. 1. ca. virginis Eusebius allso alleadgeth Philo and largely setteth downe his wordes to this purpose Tertullian wrote a booke of the vailing or mourninge of Virgins So wee read a decree of Pius the first Pope of that name being set foorth Anno 147. of the order in consecrating of virgins which order or ceremonies saint Ambrose and saint Eusebius sett downe Lib. de inst virg c. 17. Euse c. 4. Also Iustinus martyr Apologetico 2. pro christianis Clemens Alexandrinus ad stromatum 2. Ignatius disciple to saint Iohn the Euangelist ad Tarâ—enses S. Cipr. lib. 1. epist. 11. and Origenes Homil. 17. S. in Luke doe write of the order and consecration of Virgins Ruff. l. 10. hist Theod. l. 1 cap. 18. Ruffinus and Theodoretus doe write when S. Helena went to Hierusalem to finde out the crosse of Christe that then she founde virgins there dedicated to God and all auncient writers that euer wrote were not forgettfull of virgins vowes and votaries with which the Churche of Christ florished in all ages Of the increase of religious orders and how the same continued from time to time vntill our dayes CHAPTER III. 1. THe church of Christe hauing no intermission or time of breathinge from the cruell and terrible stormes of bloody persecuting tirantes for the space of 300. yeares when all the princes of this world complotted all deuised pollicies extended their force exercised theire bloody imbruementes to destroy her no prince or monarche being a christian vntill Constantine the greate about the yeare of our Lord 305. became a christian at which tyme the church florished in great peace and prosperity This religiouse institution of Virgins increased also by the great saint Antony the Moncke of Egipt commonly so called for his great sanctity austerity of life contempt of the world mortification of his carcase hatred of himselfe and inflamed charity towardes God and althoughe wee reade there were religious places wherein this religiouse profession was exercised Athan in vita Anthonij yet as saint Athanasius writeth he was the first that reduced and trained them to the order of monasticall rules and discipline instructing them with the rudimentes of this spirituall warfare and that vnder the gouernment and leading of others from whome like the industrious Bee he collected certaine spirituall honie as well for his owne education as for the instruction of others his resplendent sanctity being a shining light in the whole world by his blessed examples all the desertes of Armenia Scithia Nitia and both Thebaidas were replenished with monasteries all which were directed by the prouident care and wisdome of the said S. Antony being as it were their father generall whome others imitated and followed as S. Hillarion who was another S. Antony who founded first monasteries in Palestine as S. Hierom saith Our Lord Iesus hath old S. Antony in Egipt he hath younge Hilarion in Palestine and so others followed his steps and many monasteries learned from his the precepts of a celestiall life 2. In the same tyme also S. Basill the great so called also for his great learninge and sanctity instituted in Greece monasticall order and discipline who in a certaine epistle writeth thus Wee are accused saith hee that we cause men to exercise piety to forsake the world and all temporall cares which our Lord compared to thornes which hinder the fertility of Gods worde for such people doe carry the mortification of Iesus in their bodies and carringe their crosse they followe Christe I heare saith he that in Egipt there be some that doe imbrace this vertue and perhaps in Palesâ—ine there be some that follow this euangelicall life I heare also that in Mesopotania there are blessed and perfect people but wee are boyes in coÌ„parison of such as be perfect so that S. Basill both augmented and directed this reguler life according to order and rules for first of all he established most holy lawes that should confirme this holy
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
at Babilon and Memphis an inumerable multitude of Monkes which were endewed and adorned with sundry giftes of the holy ghoste this is the place where the Patriarche Iosephe kept in store prouision of wheate for seuen yeares scarcity He maketh mention of Amonius the father of 3000. Monkes dwellinge neere Thebes and Paconius which liued 400. yeares after Christe which had 7000. Monckes disioined the one from the other in diuers houses Also Serapion which had 10000. vnder his gouermente whose liues were so famous for their sanctity and eminent vertues that many went in pilgramage to the desart to see them amongst whome was that holy woman Paula Epitaph epist 27. as saint Hierom reporteth Who beinge astonished with their admirable vertues forgettinge her owne sex wished to dwell amongst so many thousand Monkes who neuer went to any of their cells but she prostrated her selfe vpon her knees before each of them beleeuing she saw Christe in euerie one of them 5. Many thousand virgins imbraced this religious perfection as the ecclesiasticall histories recorde especiallie Theodorus who writeth that there were an infinite number of Monasteries and conuents of Virgins in moste partes of the easte as in Palestine Aegipt Asia Pontus Siluia Siria and Europe from the time that Christ was borne of a Virgin the swarmes of Virgins were multiplied in all which multitude both of men and weomen no irreguler or disordered confusion was practised none was impeached with any imputation of shameles or irreligious misdeameanour the cheefest consideration of theire rules and institutions as saint Hierom saith was to obay their superiours in all thinges Religiosa histor except saith he the time of publique exercise of prayers and meditations The Monkes of Aegipt liued altogether by their owne labours and what euerie one could gett by his toile and industrious acquisition sauing a small portion which he reserued for his owne sustentation and liuelie-hood they brought it to their father generall to be distributed vpon the poore so they were wonte to send ships loden with corne and prouision vnto Alexandria for the releife of the poore prisoners and other needy distressed persons for in Egipt were not such number of poore people which could consume the Almes and bountifullnes of these saintes 6. But let no man carpe or take occasion of detractinge of the religiouse persons of this time for that they doe not so labour◠for those Monkes of Egipt and Palestine had no other purpose or imployment but to serue God and to labour for their owne proper perfection not respecting their neighbours and so for the moste parte they liued in remote places and it was also prouided by their institution to labour with their bodies but the Monkes and religious orders of our tymes they are bound by the institution of their order not only to helpe themselues spiritually but also their neighbours and so they are bounde to preach and teach and heare confessions For the accomplishing of which worke to doe it well they must needes study and labour very much which cannot be accomplished or well done if they should bestow their tymes in any seruile worke 7. Europe also is bewtified and famous with these religious orders and obseruations of Italy as saint Gregory the great maketh mention in his 4. dialogues which he composed for the moste parte of the liues and miracles of many religious sainctes of that country Trithemius doth write that in his owne tyme which was about anno 1470. there were of the order of S. Benedict in the prouince of Moguntia 124. abies besides 10. that were seperated from the rest and added that there were in other places 5000. compleat abies besides many small monasteries Other authors doe write as Caesararius Bruto and the author of the beginning of the order of Cisters Montaluo and Arnoldus Abion in ligno vitae that there were 37000. monasteries of the order of S. Benedict in the world 14000. Priories Nunries 15000. that there were canonized of that order 55000. that there were popes 46. Cardinalls 300. Parriarches and Archbishops 1600. Bishops 4000. Emperours 25. Empresses 29. Kinges 54. Queenes 53. sonnes and daughters of Emperours 54. sonnes of Kinges 49. daughters of Kinges 72. doctors that wrote bookes 15000. Martirs 5270. For the space of 300. yeares all the Popes were of that order for the space of 600 yeares all the vniuersities were gouerned and directed by that order and 33. kingdomes were conuerted by that order vnto the christian religion Tertullus father to Placido the Monke bestowed vpon saint Benedict 28. prouinces 98 cities and villages all the kinges of these partes of the world for the moste parte were buried in the monasteries of the said order the Kinges of France in the monastery of saintes Denis the kinges of Englande at Westminster the kinges of Naples at S. Seuerine the kinges of Cicily at Palermo the kinges of Arragon at Poblete the kinges of Nauarre at S. Saluador the kinges of Portugall at Alcobaco the Emperours in the Monastery of Fuldense The Abbay of Floriacense with the monasteries therunto belonginge is worth a million by the yeare Bernard in vita 8. Malachiae 8. S. Bernard writeth that in Ireland there was a monastery that brought forth many thousand Monkes was the head of many monasteries a place saith he truly holy fertile of sainctes and moste aboundantly fructifyinge vnto God so as one of the children of that most holy place called Luanus was the founder of an hundred monasteries Plati de bono statu religiosi lib. 2. c. 24 Ireland saith the same saint Bernard being so inriched by these blessed people may ioifully singe the verse of Dauid Visitasti terram inebriasti eam multiplicasti locupletare eius Thou hast visited the earth and thou hast ouerflowen and abundantly inriched the same with the swarmes of these holy people who made their excursions and cast forth their beames into other places out of which came holy Columbauns into Fraunce and builded the famous monastery of Luxouia where heauenly and deuine Alleluias surceased not any instant or moment by night or by day whose blessed quire is incessantlie supplied by religious Monkes thus farre Saint Bernard Of many great and eminent men who forsooke and contemned the world to become religious CHAPTER VI. 1. BEing to speake of many great and eminent persons who contemned the world to become religious and were the flower and ornament of the catholique church the number whereof are almost inumerable I wil endeuour to exēplifie them first in the grecians and next in the latines Of these in the first ranke I may put Serapion who in the yeare 193. beinge a younge man imbraced a monasticall life and was made the 8. Patriarche of Antioch after saint Peter none in his time being soe learned or soe eloquent as he who wrote manny learned bookes After him succeeded Pamphilus anno 240. being the learnedest of his time of whose great librarie saint Hierome made
mention Hier. de script Eccles he was put to death by Maximianus About that time also was Lucianus which as Suidus saith kept schoole at Antioch who also was famished to death by the said Maximianus After him florished saint Iohn Climachus Hier. ibid. the ornament of his tyme who liued in the monasterie of MouÌ„t Sinay Not inferior vnto him was holie Ephrem whose writinges next after the scriptures were read in many churches of the East as S. Hierom recordeth 2. Others were most famous both for their incomparable learninge and sanctitie as saint Basil and saint Gregory Nazianzen both of which professed monasticall life For the said Nazianzen trauailing by sea vnto Athens and being affrithed with great tempest made a vowe to serue God in monastical profession if he did ariue safe which vowe when he had ended his studies he accomplished S. Epiphanius also a man verie memorable beinge the light of his age by the helpe of one Lucius Mounke retired himselfe to religious sanctuarie What shall I say of S. Iohn Chrisostome Archbisâ—oppe of Constantinople who liued anno 400 and of saint Iohn Damascen who liued anno 730. haue they not also applied themselues to serue God in this euangelicall discipline I ought not to forgett Nilus Isacius Euthimius Anastasius Besarion the last wherof was the anchor in the general councell of Florence for the reconsiliation vnioÌ„ of the Greekes vnto the latine church who for his great learning and hollines was created Cardinall by Eugenius the 4. thus farr of the Greekes besides others thowsandes which were to tedious to recite 3. Amoungest the Latines wee will put it the first rancke the two pillers of the church saint Hierome and saint Augustine both which consecrated themselues to the seruice of God in monasticall profession As for saint Hierom from his childhoode he was trained vpp therein and soe addicted therunto that he refused to take holie orders at the handes of Paulinus Bishoppe of whome he was soe earnestlie sollicited therunto yet he would neuer take it vpon him but conditionallie that he should neâ—er leaue off monasticall professioÌ„ Epist 61. of which writinge to Pamacius he said he would not leaue of that for the which he forsooke the worlde and when he was stricken in yeares he retourned vnto Hierusalem and at the tribe of our Lord he by ioyninge his helpe with saint Paule erected two monasteries one for men another for women and amplified and enlardged them at his owne proper charges and as he himselfe witnesseth did send Paulinus to sell all his patrimonie for the entertaininge and reliuing of all such Mounks as out of all places of the world came to see him 4. As for saint Augustine although it be manifest by other authors and specially by Possidonius that he obserued this institution yet his owne wordes can best declare the same I saieth he the writer hereof haue most intierlie loued the perfection of which our Sauiour speaketh saying Goe and sell all that thow hast Aug ep 4. and giue it to the poore and come and followe me neither by my owne force haue I don soe but by his grace helpinge me and none knoweth how much I proffited by this way of perfection but my selfe and to this purpose I exhorted others asmuch as I coulde and in the name of our Lord I haue many consorts who are perswaded by my meanes In another place he saith Contra Petil. c. 4. Petilianus with his cursed tounge did not forbeare to slaunder and find fault with Monasteries and Mounckes reprouing me that this kinde of life was instituted by me which order being spred through the whole world he saith he knoweth not or at least he faineth ignorance therein thus farr saint Augustine Hier epist 13. 5. In their times was that charitable Prelate Paulinus Bishopp of Nola who was a Mouncke as saint Hierome recordeth his bookes doe testifie his great learninge his workes of mercie doe witnes his great charitie for when Nola was ransaked of the VaÌ„dals in Affrick he would needes put himselfe into captiuitie for the redemption of a poore Widdowes onlie sonne I ought not here to neglect the worthie Prelate S. Martin Bishopp of Toures who builded 3. monasteries the first at Millain out of which he was driuen violentlie by Auxentius the Arrian The second at Poiters The third at Toures where though he was a Bishopp he obserued reguler discipline with 8. Mounckes vntill he died as Sulpitius writeth About that time alsoe florished Iohn Cassianus a Scythian by nation being first disciple to saint Iohn Chrisostome who erected a monasterie at Marsells Next vnto him was Eucherius Bishopp of Lyons and monck brought vp in the conuent of Lyrinensis and Prosper Bishopp of RhegeÌ„ who was a mouncke and secretarie to Leo the great 6. How famous was Fulgentius in Affrique and in all partes of the world for his great learning in writinge so much against heretiques who being a Bishopp obserued monasticall life Immediatly after him followed that worthie man Cassiodotus who being Senator of the cittie Daneâ—an and chauncelor to Theodoricus king of the Romanes whome for that the said kinge killed Boetius he forsooke together with the worlde and became a mouncke of the order of S. Bennet Anno 550. After him succeded Gregorie the great soe called for his great learning and sanctitie who of a mouncke of the said order was made Pope What shall I say of S. Gregorie of Toures who was taken out of the monasterie to gouerne that Sea of saint Eutropius Bishopp of Valentia he being also a moÌ„cke Of Isidorus who was taken out of his monasterie to be Bishopp of Ciuill Of Alfonsus who from the conuent was assumpted to be Archbishopp of Tolledo in Spaine whose learned bookes doe edifie the world How glorious is France by soe learned mounckes and religious people as S. Bernard S. Cesarius Bishopp of Orlians and Anselmus with many others Italy by S. Benedict saint Bonauentura saint Thomas of Aquinus saint Frauncis c. England by saint Beda saint Bonifacius c. Irland by saint Patrick saint Malachias saint Columbanus saint Columba saint Brandan with infinitt others Of Emperors Kinges and Princes who forsooke the world to become religious CHAPTER VII 1. ALthough our soules in the sight of God who made them are equall by nature yet he maketh choice rather of the poore then of the powerfull and riche of the humbliest and basest then of the proude and loftiest 1. Cor. 1. For as the Apostle saith there are not many noble nor wise accordinge to the fleshe for God maketh of the poore his scelected people to confound the rich the foolish of this world he prefers before the wise thereof he deposeth the mightest from their throane and exalteth the humble and meeke the more that a man is intangled with the worlde and allured by the vncertaine and deceitfull promisses and promotions thereof the greater difficultie hath he to forgoe it and
the lesse feelinge hath he to preuenent the dangerous ruyne and dismall lott of the same and a man once being ingulfed in the filthie puddle of beastlie concupiscence which euer doth insult ouer the spiritt the lesse feeling hath he of godes inspiration and the lesse swaie beareth the interior man which in carnall and beastlie people is altogether restrained from his operation by their insatiable and inextingible appetites of their fleshlie inclination and disposition to these vilde and corruptible thinges 2. When the greatest and mightiest Monarches and Potentates of this world are in this case especially if they be wantonlie trained vpp in voluptuousnes and enticed with lasciuous and wanton exercises they forgett and forgoe all spirituall motions to make themselues as it were dull and insensible to all celestiall influence and illustrations forgetfull of God obliuious of his comaundementes negligent of their charge carlesse and vnprouident of the end and marke for the which they are exalted and aduaunced to the regall scepter which is the peace and tranquillitie of the comon wealth But they not respectinge either comon good or the peaceable estate of their kingdomes abusing their powerfull force and dignitie with wanton lusts and other execrable vices and wickednes of whome it is spoken by the holy ghoast Psal 134. Gaudium hipocritae instar puncti their ioye and allacritie shall quickly be ended and they likewise eyther themselues or their posteritie shal be plunged an perplexed with the vsual troubles continuall calamities and fatall reuolutions which commonly are incident vnto such princes of whome it is said Virum iniustum mala capient in interitu The euils and mischeefe of an vniust and wicked man shall intrappe and compasse him euen vnto his destruction and vtter decaye They may for a smale tyme raigne ouer wicked natiōs for whose dreadfull and abhominable trespasses and wickednes God suffreth or rather stirreth vpp Tyrants to vexe punish and ouercharg their miserable subiects with grieuous and intollerable oppressions tyrannicall extortions impositions and irreparable callamities who euer maketh choice of wicked officers and ministers which frame and conforme themselues to please their wicked humors and are skilful architects to putt in execution their detestable plottes and purposes staues of their bellies enemies of Christs crosse captiues and seruants of the diuill whose chiefest reward and promotion for performing their dreadfull and bloudie tragedies is the gouernment of such prouinces and citties to whome they haue comitted them 3. And although Ferdinande King of Castile and Arragon father to the good Queene Katherin of England was as vertuous and iust a prince as liued in all Europe in his daies yet whē he was dienge he gaue a mournefull sigh and said he had rather ther all the kingdomes in the worlde that he were a poore lay brother in some religious order seruing in a monasterie then said he my cōscience shoulde be disburdened of the heauie and dreadfull terror of my dangerous accomptes for the heauie burden of soe manny kingdomes states Prouinces for the which I miserable wretch must aunswere being scarse able to satisfie or yelde accompt for my owne secrett and peculiar offenses much lesse for the gouernmente of all those regions committed by God to my charge and ouersight Zonarus tomo 3. After that the Empire Anno 800. was translated by Leo the 3. Pope into the West and Charles the great King of Fraunce being made Emperor some of the Emperors that succeeded him forsaking the Empire became religious as Lotharius who beinge fifteene yeares Emperor and liued a most vertuous Christian remembringe the speech that his father Lodouicke vsed in the time of his death of the vanitie of the worlde and of the miserable estate of such as are the slaues therof became a Mounck anno 865. 4. Hugo the Emperor after many victories that he had against his enemies became a Mouncke Rachisius kinge of Italie resigninge his kingdome to his Brother Astulpus became religious in the Monasterie of Mount Cassius of the which he was as it is thought Abott anno 741. Pipine kinge also of the Romanes and eldest sonne of Charles the great followed that blessed example who became a mouncke in a monasterie that he builded himselfe at Verona anno 805. In Spaine Bamba very prosperous and fortunate both at home and a broade amoungest his other victorious exploites defeated and discomfited 200. shippes of Moores that were Pyratts tooke also Paule kinge of Fraunce prisoner that came to inuade Spayne at lenght beinge moued by diuine inspiration became a mouncke anno 674. whose blessed example Verenundus kinge of Castile followed Ramiris kinge of Arragon first became a mouncke in his fathers life time who beinge dead without yssue of other Children was compelled to returne to the worlde and marrie and hauinge yssue which was a daughter returned to his monasterie againe 5. But of all kingdomes of the world England was most famous for the number and sanctitie of their religous kinges as Sigibertus kinge of Nothumberland who forsakinge the worlde tooke a religious habitt vpon him Anno 640. Ethelred kinge of the Merceans anno 704. who gouerning his kingdome with great pietie and religion resigned the same ouer to his sonne beinge but a childe and erected a monasterie of which he was made Abott But when the childe came to riper yeares he followed his fathers steppes went to Rome and receaued the habitt of Constantine the first then Pope and spent there the remainder of his dayes with great sanctitie and hollines his name was Chenredus in whose companie went Offa kinge of the East Saxons who in the prime of his youth settinge at naught the vanities of all worldlie prosperitie contemninge his opulent and rich kingdome tooke vpon him a voluntary death which was to betake himselfe to a perpetual silence banishing from his vowed and inuincible chastitie all fleshlie enticementes and prouocations Not longe after him Inas kings of the said Saxons a man of of an incomparable pietie and deuotion made his whole kingdome tributaire to the sea Apostolique went to Rome forsakinge his kingdome and became religious The same Geolfus did vnto whome Venerable Beda dedicated his historie who beinge kinge of Northumberland and considering the dangerous estate of kinges fled vnto a monasterie there to serue God with greater securitie of his saluation and resigned his kingdome to Egebert his Vncle who after that he had raigned 20. yeares followed also his Nephewe to the monasterie and died therin in that religious vocation 6. In Germanie the example of Charlemaine was famous beinge sonne to Charles Martell and beinge kinge of Austria and and Suethland came to Rome in a poore mans attire and vnknowen to any where he receaued holie orders of Zacharias the Pope and afterwards entred the monasterie in mount Zoracte which he himselfe builded but beinge disturbed by the frequēt visitation of those of his frindes retired himselfe to Mount Cassen a place more remote was there receaued with
great ioie of Petrocias Abbott thereof where he increased verie well in vertue and religion and especially in humilitie For beinge by the Abbott appointed to keepe sheepe which office he more willinglie accepted then the scepter when he was crowned at a certaine tyme when one of the sheepe was lame he brought her vpon his owne shouldiers vnto the feild he liued Anno 750. What shall I say of Trebellus kinge of the Bulgars who through the blessed endeuours of Pope Nicholas the first became a christian and bore such zeale to christian religion that he expelled presentlie Photinus the heretique and leauinge the kingdome to his sonne became a mouncke But vnderstandinge afterwardes that his said sonne caste off the yoke of Christ and returned to his former impietie he went out of the monasterie tooke his sonne prisoner whome he seuerlie punished by putting out his eyes perpetuall emprisonment and depriuation of his kingdome which he gaue to Albert his younger sonne and instructinge him with sound councells and blessed admonitions of Christian obseruations returned to his monasterie 7. Another memorable example is of Iohn Brena kinge of Hierusalem and Emperor of Constantinople who in his feruent praiers saw saint Fraunces offering vnto him his habitt and forthwith called his confessor and receaued the said habitt in which he liued but fewe dayes and though he came to the vieneyarde the 11. houre yet he receaued neuerthelesse his wages What kinge more famous for his great vertue and miracles then kinge Henrie of Cyprus who followed the same blessed course of life In this blessed rancke wee may enroll Iohn kinge of Armenia who resigninge his kingdome to Leo his nephew which was soe large and soe great that he had vnder him 24. kinges chose rather to be abiect and base in the house of God then to commaunde in the tabernacles of sinners But when the Turcks inuaded those kingdomes and Leo beinge not able to resiste them and seinge it was the quarrell of God he girded himselfe with the sworde leuied an armie resisted the enemies of Christ giuinge them a verie great ouerthrowe but persecutinge the course of his victorious battell he was slaine and made a blessed ende What shall I say of the sonnes of Emperours and kinges the 3. sonnes of Charles the great Emperor as Vgon Dagon and Pipine two of them became religious of their owne accorde the last was compelled to enter for that he aspired to the kingdome in his fathers life tyme but when he tasted the sweetnesse of Christe his yoke he imbraced the same willinglie they liued Anno 83. 8. Vbian kinge of Ireland had 3. sonnes all were Mouncks and great Sainctes vid. Furseus Follianus and Vltanus who leauinge their countrie came into Fraunce in the time of Clodoneus kinge of that countrie and builded the monasterie of Pontimacum which euersince was verie famous The emulation of the two sonnes of Brittaine should not be omitted for wheÌ„ Iudaellus who was next to succede in that kingdome told his brother Iodocus of his purpose in takinge vpon him a religious obseruation and that he should prepare himselfe for the gouernment thereof he craued 8. dayes to deliberate vppon the matter but when he entred in deepe discourse with himselfe what a heauie and daungerous burden he should take vppon him he preuented his brothers purpose and fled into the monasterie before he tooke any order to hinder his determination The kinge of England called Richard had two sonnes that were religious anno 802. the one was called Willebald in Mount Cassin the other Wiâ—ebad at Mardeburge in Saxonie The kinge of Fraunce called Charles had also two sonnes that were religious Clotarius and Charles the great who professed the same institution anno 841. In whose register wee ought to enroll Frederique the sonne of Lodouicke anno 962. Henry the sonne of another Lodouicke Anno 1150. Lodouicke alsoe the sonne of Charles the second Kinge of Fraunce and heire apparenâ— of the crowne thereof who beinge hostage in Spaine became a Franciscan Frier The like profession alsoe Iames the sonne of the kinge of Maiorca embraced which was the first of the royall blood that euer entred that order whose happie exaÌ„ple Peter the sonne of the kinge of Arragon followed who did not onlie proffit himselfe but was alsoe by his deuoute sermons a light to manny that walked in darcknes and in the shadowe of death 9. If I should register all the kinges Princes and Dukes which entred into religion it should require an infinitt labour although I ought not to omitt al as Algorius Duke of Aquitane with his sonne Amandus Anno 429. Also Anselmus Duke of Mantua anno 740. DiclaÌ„dus Arcigiadus Duks of Suethlande anno 815. Vigestus of Spoleta 820. Willian Duke of Guyne and Aquitane 411. another WilliaÌ„ also Duke of that place anno 912. who was soe humble that vppon a certaine time when the Abbott of Claima in which Abby the said Duke serued God bid him to bake some bread he went most willingly to the hoat furnace and hauinge not at that tyme wherwith to cleanse it he did sweepe the hoate furnace with his habit and receaued noe harme Not inferior vnto him in this religious zeale was another William Duke of Burgundie who entred into saint Frauncis his order Was there any maÌ„ found in the worlde these manny a hundreth yeares more triumphant and victorious in warre more prosperous and happie in peace then Charles the fifte Emperor who hauinge triumphed and ouercome all his mightie and potent enemies chased and draue away the great Turcke with his armie of three hundred thowsand soldiors from the dreadfull siege of the cittie of Vienna the capitall cittie of Austria and from the destruction of Christendome and supplantation of the catholique religion tooke the rebellious and seditious princes of Germanie prisoners in the oxen fielde hauinge but a handfull in respect of the great and mightie armie which he ouercame in in a sett battell which they pitched by the instigation of that fatall and ominous Apostate Luther beinge the onlie cause of all the miseries and callamities of the Christian world He tooke also Frauncis the first by his captaine generall before Pauia in Lumbardie who with 6000. soldiors came to besiege the said cittie where all his army beinge ouerthrowen was brought prisoner in his owne gallies to Madrill He tamed alsoe all Affrique with his victorious and inuincible Armies Wyone Tuins and Goleta ouerthrewe Barbarosa beinge a Pyratt and most infestuous to the Christians Extinguished that raginge and furious flame of the Spanish rebellion and all the citties and comons of the two kingdomes of Castile the kingdome of Arragon Valentia all which reuolted from him for that he placed in his owne absence a Viceroye which was not natiue of their owne countrie all the rebells although he ouercame them yet he pardoned them both in landes and goodes he tooke manny citties and fortresses in Affrique as Oran Tanges Zeita with many
other places of great importance and after atchieuing many other great victories being wearie of the world resigned his Empire vnto his brother Ferdinando and his kingdomes and other states to his sonn Philipp the second and retired himselfe to a monasterie of saint Hieromes order in Stremadura in Spaine and ended the remainder of his daies there most happilie by whose blessed examples many noble men were conuerted vnto God by taking vppon them this religious vocation as Charles de Borgia Duke of Gandia who enioyed great and honorable offices vnder the said Emperor became a Iesuitt and was generall of that blessed order of the societie of Iesus and Anthony de Corduba the sonne of the Duke of Feria in Spaine a neere coussin to the Duke of Gandia Rodulphus of Aquauiua in Italie a Iesuitt who beinge alsoe sent to the east Indies accordinge to the institution of that order there with other fathers of his religion suffered Martirdome by the Barbarians 10. Amoungest these I may not omitt that worthie and blessed Duke Ioys of Fraunce who first takinge vpon him the habitt and most austere profession of a poore Capuchine frier was comaunded by the last troubles and garboiles of that kingdome to defend his countrie against the inuasion and excursioÌ„s of the hugonotts of Languedocâ—e which he perfourmed most worthily but the warres being ended he returned to his owne profession and religion againe who by his holie life incessant preaching edified and conuerted many dissolute persons perswaded them to despise the world and the occasions of their wooe and died three yeares past whose happie memorie wil liue eternallie I might alleadge many other worthie examples but because they are as yet liuinge I will omitt them for that wee are bid to praise men but not before their death and that accordinge to their merites Thus in our holy religion great personages haue humbled themselues to Christ his yoke as it is prophesied by Esay Omnis mons collis humiliabitur euerie mountaine and hilliocke shal be humbled which prophesie is perfourmed in great Monarques that submitted their scepter to the crosse of him that was crucified and represented in their liues the liuely image of his bitter passion Of Empresses Queenes and Princes who likewise forsooke the world to become religious CHAPTER VIII IN the first Rancke wee must place that worthie and blessed Emperesse Theodora who notwithstandinge shee was married vnto Theophilus the Emperor Anno 470. an heretique yet remained still a firme Catholique and he beinge dead shee restored sacred images and recalled backe againe holie people that were exiled and banished for theire religion Then sequestred herselfe from the incoÌ„berances of the gouernment of the Empire into a monasterie where her mother Trurina had serued God for many yeares whose blessed example the Empresse Augusta followed and being importuned by the state of the Empire came for a tyme out of the monasterie to appease some rebellion against her sonne which was raised by his tutors vnto whose custodie shee comitted him which beinge appeased shee returned to her monasterie againe this was in the East anno 190. 2. In the Weast alsoe Ricarda the wife of Carolus Crasus Emperor of the weast did the like who buildinge a monasterie in Alsaâ—ia bestowed the residue of her life therein Cunegundus Anno 1139. who being married to Henrie kinge of England and afterwardes chosen Emperor and being seperated from him for suspition of adulterie contracted a better marriadge with Iesus Christ Thrise happie was the other Cunegundus that was married to Henrie the first Emperor who euer kept her virginitie after whose death she spente the rest of her yeates in the Conuent of confugients and is of the church registred amoungest the Sainctes Agnes also the wife of the 3. Emperor who beinge dead shee resigned not only the Empire being at her disposition vntill her sonne should come to yeares but also the Duchie of Bauaria she beinge inheritrix thereof and went to Rome Anno 1157. where she tooke vppon her a reguler profession whose example Elizabeth the wife of Albert Emperor and Archduke of Austria imitated who beinge miserablie slaine contemned the world and liued religiouslie in a monasterie builded by her selfe all the daies of her life Anno 1290. whome her two daughters followed the one was married to the king of Hungary the other to the Earle of Ottigense and also her two Neeces the Queene of Poland with her daughter 3. Of Queenes also the number of them is not smale The first Queene was Thesia Queene of Italie the wife of Rachisines aboue mentioned for as her husband entred into a monasterie in Mount Cassine so she entred and went into another monasterie with her daughter Petruda In Fraunce Radegundus beinge married to kinge Clotarius against her will shee obtained license of him to consecrate her selfe to God in a monasterie at Poiters whose steeppes another Queene of Fraunce Adoera the wife of Chilper followed with her daughter Childerada Anno 650. Batilda which was married to Clodoueus kinge of FraÌ„ce being free from the yoke of weldocke by the death of her husbaÌ„d went to Callice where enrichinge the monasterie that was there with ample and opulent possessions she enioyed the familiar preseÌ„ce of a better spouse In Spaine wee haue examples of sundrie Queenes which were to longe to relate but I cannot omitt that worthie queene Nugnes who first became religious herselfe and then her husband Veremundus Neither must queene Tarasia passe vnmentioned who being espoused by her Brother Alphonsus kinge of Leon vnto Abdala kinge of Tolledo could neuer be perswaded to goe to bed with him and the barborous kinge beinge taken away by an vgly disease she married herselfe afterwardes to Christ in the monasterie of saint Pelagius Anno 1005. 4. England hath not beene inferior to any of her conterminat kingdomes in the feruent zeale that many Queenes had to this religious discipline As Alfreda which was fianced in marriage to the kinge of Northumberland who beinge slaine before the matrimonie was consumated together with her husbaÌ„d Iuas became religious I caÌ„not let passe that worthy example of Etheldrade who being married to two kinges kept her virgnitie vndefiled and afterwardes became religious What shall I say of her sister Seburga queene of Kente and of Alfreda queene of Northumberland who also became religious I may not also ouerslipp with silence Margarett the daughter of Bela kinge of Hungarie who being consecrated to God by the vowe of her pareÌ„tes imbraced the blessed order of saint Dominique and imploied her life in all religious exercise especiallie in seruing the sicke and diseased persons and refused the marriage of three kinges of Polonia Bohemia and Cicilia although the dispensatioÌ„ of the Pope in respect of her vowe was laboured for 5. Zanchia Queene of Hierusalem and Cicilia after that her husband Robert was dead entred the order of saint Frauncis at Naples who earnestlie requested that none should call her queene Agnes daughter to
any other taught the same in any other countrie did euer conspire in treason or murther or deuised anny mischeefe against kinge potentate or countrie or that euer anny man lost his life landes or goodes for not receauinge either themselues or their doctrine or that euer any kinge was expelled out of his kingdome for not receauinge the catholique religion into his countrie or was forced to imbrace the same as the founders of protestancie haue done But it is wel knowen that Luther and Zuinglius were the first that euer preached the protestant religion as it is proued in the Apologie of the protestant Church of England and that they were the causes of all the mischeefe warres and troubles insurrection of subiectes against their princes ouerthrowinge and banishment of Princes by their owne subiects out of all their kingdomes and states 9. Lastlie it is knowen also that our first founders and apostles came in simplicitie of spiritt without troupes of horsemen or bandes of soldiors hauinge noe other standert but the crosse of Christ nor noe other poulder but the dust of their feete but the protestant founders came with wilde-fire gâ—n-poulder and cannot-shott with their cruell armies in all places to bringe all to confusion an desolation that would not imbrace their sect yea many holie martyres haue suffred death for not forsakinge their old religioÌ„ to accept these new deuised opinions of these sectaries wherof I haue thought good to sett downe the names wherby you may perceaue the constancie of Catholiques and the cruelties of protestants Ex fructibus eorum cognoscetis eos For yow shall knowe them by their fruicte I will first speake of Flanders then of France afterwardes of England and last of all of Irelande The name of those that suffred death by the Gewses of Flanders where the protestantes are soe called CHAPTER I. 1. THe Reuerend Father Nicholaus Picus guardian of a monasterie of S. Francis in Holland together with ten of his brethren Ierom Werdan viccar Will. Hadne Nicase Hez Theodorique Emden Anthony Hornarien Anthony Werden Godfrey Meruellan Frauncis Rod of Bruxells Peter Astun a lay brother Cornell Wican a lay man who after much torment and affliction were sent to the towne of Bill where they were beaten with clubbes hanged on the topp of the common stoare howse of the towne in the night time the 14. of August 1575. they cutt of their eares and their noses they ripped vp their bellies and pulled ouâ— all the fatt they could gett and sold the same in all places of the prouince They alsoe put to cruel death Leonard Veichle pastor of Barcomia Nicholas Poppell another pastor of that place Godfrey Dimens somtime rector of the vniuersitie of Parris but then Pastor Gorcomiensis Iohn Oster Wâ—canus cannon regular of saint Augustines order and ouerseer of the Nunnes Adrian Becan of the order of Premonstrensis Iames Lacopins a monke of the same order Iohannes On s of the order of saint Dominique Andrewe Walter Pastor Hairnâ—tensis besides many other related by doctor Estius chauncelor of Douaie In this cittie of Brill were put to cruell death 180. religious persones at seuerall tymes And the Crucifix which stood in the church of Gorcomend for the consolation of the Christians they pulled downe and hanged the same vppon the gallowes they snatched also the Eucharist out of a Priests handes nailed it vnto a gibbet 2. When the Prince of Orenge tooke the cittie of Ruremunde in Gerderlande his soldiors rushinge into the monasterie of the Carthusians murthered three lay brethren vid. Albert Winda Iohn Sittart and Stewart Ruâ—emund And entringe into the church of that monasterie they found the Prior thereof called Ioachinus with the rest of the religious people prayinge vnto God all which they murthered in which cittie 29. priestes and religious persons were martired When the Gewes had gotte by deceit Adernard in Flaunders after spoilinge and robbinge all the churches and monasteries therof they apprehended all the priests and religious persons and brought them bound with the gentlemen of that cittie vnto the castle there amoungest whom master Peter licentiate of diuinitie and pastor of that cittie a worshippfull aged man was put to great tormentes and at the last beinge tied hande and foote was cast from the toppe of the tower headlonge into the riuer of Scaldis After him also they cast headlonge down into the riuer Paulus Couis pastor of that cittie Iohn Brackett Batcheler of diuinitie Iames Deckerie Iohn Opstall and Iohn Anuanne a noble man al priests They tooke also that vertuous man Iohn Machusius of saint Frauncis order somtimes Bishopp of Dauentrie who beinge sore wounded of them they left his poore carcasse like a dead carrion vpoÌ„ the streetes other priests they tooke by the cittie of Ipris and buried them quicke in the earth with their face aboue the grounde which insteed of a marck they shott at with bulletts 3. When Delps a cittie of Holland was taken by the Prince of Aurenge who seemed to shewe great fauor vnto a most reuerend and learned man called Cornellius Musius confessor to the Nunnes of saint Agatha of that cittie yet was he with vnusuall and exquisitt torments put to the cruelest death that could be inuented the 10. of December 1575. The same crueltie they shewed vppon Egelbert of Burges a Franciscan friar in the cittie of Alcmaria for they did ripp his belly and cutt off his intralles with their kniues With noe lesse crueltie did they putt to death two Mouncks of the order of saint Hierome at Ganda a cittie in Holland their names were Iohn Rixtell and Adrian Textor whome the Generall of the Gewses caused to be stripe of their cloathes and with their swordes forced them to runn vppon thicke hedges of quicksett and to die thereon The like crueltie he executed vppon William Gandan a Franciscan Friar Iames Gandan Theodorick Gandan Cornelius Sconhewe and Iasper cannone regular Mr. Iohn Ierome natiue of Edome in Holland who beinge taken with other Catholiques by Hornan were brought vnto Sâ—age in the north parte of that prouince where after many horrible and abhominable interrogatorious some of them died in that miserable captiuitie such as were left a liue were bound hand and feete vpon their backes with their naked bellies vpwardes and vppon euerie mans bellie was set a panne or caldron whelmed downwards full of dormise and frogges in great quantitie and vpon the said pannes or caldrons were put fiery coales which burning heate of the fire when those frogges felt and had noe other place to gett out they turned all vppon the poore peoples Bellies and did gnaw and teare there vntill they made hoales through their backes or at least some place to defend themselues from the rage of the fire 4. Vrsula Tales a religious Nunne of the Begginage after that her father an ould man and magistrate of that place with other catholiques were hanged by these rebells she also was brought vnto a gibbett and being asked
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
in them or by them but Christ which as he lodged in them when they were charged with their corporall lumpe Gal. 2. Ephes 3. soe much more nowe wheÌ„ they are exempted from it So as wee direct our prayers and petitions vnto Christ in his Saincts and by his Saincts whether they remayne with vs in earth or whether they Triumphe with him aboue in heauen vsinge the one as our intercessors and acknowledging the other the bountiful giuer for benefits are asked of Saints not as the authors and giuers thereof which wee reserue for God alone but as intercessours onlie as by our daylie Littanies wee say to God miserere nobis be mercifull vnto vs but vnto Sainctes we say pray for vs. 6. Secondarilie we say that Saincts are our intercessors vnto God but yet by Christe and by the meritts of his death and passion And so the Church in all her collects and prayers saith and concludeth without intermission Per Dominum nostrum Iesum Christum c. Dan. 3. The three children in the fornace of Babylon did praye vnto God propter Abraham dilectum tuum for the intercession of Abraham thy beloued and Isacke thy seruant Isayai 63. and Israell thy holie one So prayed Isayas saying Turne vnto vs O Lord by the intercessioÌ„ of thy seruants So prayed Hester by the intercession of Abraham Hester 13. Psal 131. Soe prayed Salomon by the merittes of his Father 1. Paral. 29. Memento Domine Dauid omnis mansuetudinis eius Soe prayed Dauid himselfe naminge Abraham Isaac and Iacob for his intercessors Elias 2. par 5. Deut. 9. Genes 48. so prayed Elias so prayed Moyses sayâ—ng Recordare Domine seruorum tuorum Abraham Isaac Iacob so prayed Iacob callinge and interposinge the name of his father Isaac when he did pray vnto the Angells to blesse his children meaninge noe doubte but he should obtaine godes blessing for them 7. Orig. lam l. 2. in Iob. This the ancient fathers doe likewise testifie sayinge O sancti Dei saith Origines vos lacrimis ac stetu plenis obtestor with sobbinge teares and mourninge eies I beseech you that you will prostrate your selues at Godes mercifull feete for me a wretched sinner Heu mihi pater Abraham deprecare prome ne definibus tuis aliener O blessed Abraham pray for vs miserable sinners S. Gregorie Nazianzen neuer writts all most of any Martyr or Saincte but praieth hartelie vnto them So writinge the life of S. Cyprian the Martyre before he was conuerted to Christianitie he first sheweth that the Martyr finding himselfe tempted with the beautie of Iustina the Virgin afterward martired with him prayed most humblie and deuoutlie to assist him in that combate against the flesh addinge moreouer that he did assist himselfe by fasting aflicting his bodye S. Gregorie Naz. did pray also vnto him sayinge Tu nos è Caelo benignè aspice behould vs from heauen most charitablie The verie like prayer maketh he to S. Athanasius and S. Basill deceased a little before him S. Eph. Sermo de sanctis martirib Nect orat de Saâ—t Theodoro S. Epiphanius writinge the life of certaine Martyres praied vnto them S. Nectarius Archbishoppe of Constantinople writinge an oration of Theodorus Martyr prayed vnto him Hom nat apollog c. 8. After these men liued S. Iohn Chrisostome who praied vnto S. Peter and S. Paule he praied vnto S. Peter also for the Emperor that then liued S. Chrisostome in his liturgie hath these woordes Apostles Martires Prophetts Priests Confessors iust men and woomen which haue ended your fight haue kept your faith and obserued your promise and fidelitie to our Sauiour Cyrill homil in die Iohn Concilij Ephe. 428 pray for vs. c. S. Cyrill Archbishopp of Alexandria did pray vnto S. Iohn the Euangelist in his sermon made in the festiual dayes of him in the councell of Ephesus The Generall councell of Calcedon did affirme that the holie Bishoppe S. Flamianus Archbishoppe of Constantinople and Martyr whose death was procured by Dioscorus Bishoppe of the same Sea Conc. Calci 17. Au. did pray for them vsing these woordes Flamianus post mortem viuit 453. Socrat lib. 7 histor cap 32. Martyr pro nobis orat S. Hierom wrote the lyues of S. Hillarius and Paule and others and prayed vnto them Paulinus Bishopp of Nola wrote the lyues of S. Celsus and S. Felix The same is confirmed by Prudentius in the Himnes S. Laurence that glorious Martyr of Spaine And by S. Hipolitus I pray read S. Gregorie Turonensis and S. Gregorie the great to this effect Can. 27. This is likewise auouched in the councell of Orleance in France held vpon the yeare 512. Cap. 3. Cap. 1. Cap. 9. the councell of Gerundia in Spaine held the next yeare after The fifte councell of Tolleto likewise in Spaine held vpon the yeare 640. the councell of Bracaren the second held two yeares after that Againe the councell of Ments in Germaine held vnder Pope Leo. 3. and Charles the great anno 613. All these councells I say ordaininge Littanies and inuocation of Saincts to be vsed in solemne procession vpon certaine dayes in the yeare as namely in the rogation weeke three dayes before the Ascention The Greeke Church in the yeare of Christ 663. cap. 7. doth sufficientlie sett downe the sense of both Churches in these woordes Soli Deo Creatori adoratio c. Let adoration be giuen to God alone but yet let a Christian inuocat the Sainctes that they may intercede the diuine Maiestie for him Of the heretiques called Albigenses S. Bernard saith Irrident nos hereticici quod sanctorum suffragia postulamus Heretiques scoffe at vs because we craue the suffrages of Saincts Ber. hom 6. in CaÌ„t. The said S. Bernard did pray holie S. Victor to helpe him 9. Next wee ought to knowe that amoungest all the Saincts there is none whose petition is sooner heard then the petition of the Blessed Virgin at whose intreatie our Sauiour did worcke his first miracle which is declared vnto vs by S. Bernarde O homo securum accessum habes apud Deum c. O man thou hast secure accesse vnto God thou hast the mother to the sonne and the sonne to the father the mother shewing her sonne her breast with her pappes the sonne shewing vnto his father his side and his woundes Againe did not the Angell saie vnto Tobias Tob. 12. I haue offred thy prayers vnto God Did not the Angell also saie vnto Daniell Daniel 7. from the tyme that thou purposedst to chastice thy body before God thy prayers were heard and I being moued by them came for thine assistance And your selues in the Comunion booke doe auouche the same hauinge translated the Collect which the whole Catholique Church in her masses doth vse vpon S. Michaell the Archangells day which Collect is sett downe by your selues in your booke of Common prayers the words are these Euerlastinge God
which hast ordayned and constituted the seruices of all Angells and men in a wonderfull order mercifully grant that they which alway do thee seruice in heauen may by thy appointment succour and defend vs in earth through Iesus Christ our Lord. Mat. 18. c. 10. Did not Christ bid vs that we should not despise any of these little ones for I say vnto you that their Angells in heauen alwaies do see the face of my father which is in heauen Two manner of wayes S. Thomas sayes wee offer our prayers to any D. Thom. 1. 2. q. 83. ad 4. primo vt sit per eum petitio implenda secundo vt per ipsum impetranda first that our desire by our prayers may be by him accomplished secondarily that our desire may be obtayned by him In the first manner wee offer our prayers vnto God onlie because that all our prayers and desires ought to ayme att godes graces and glorie which none can giue but God alone In the second manner wee offer our prayers vnto the holie Angells and Saincts that by their intercession God almightie may be moued to take commiseration on vs as it is alleadged by S. Iohn saying Apoc. 8. And there ascended the smoake of the incenses of the prayers of the Saincts before God This also is proued by so many apparitions of Saincts made vnto the liuing ymploring their helpe and protection as are registred by the holy doctors S. Euthimius did appeare vnto Phillipp Deacon being cast away in the mediterranean Sea Caesar Baron An. 477. apud and hauinge prayed vnto that holy S. fâ—rayde he tooke him by the hand and brought him safe to the shoare S. Bernabas did appeare vnto Anthemias Bishopp of Salamina thrice Caesar Baron An. 485. Ibid. 604. beinge sore vexed by the Heretiques that were then rising vp S. Peter did appeare vnto the widdowe Galla confortinge her that her sinnes were forgiuen her So the blessed Virgin Marie appeared vnto Seueriana about her death with many other apparitions which we both read and heare daylie c. but I cannot omitt that which S. Gregory of Niss relateth in the life of S. Gregory Thaumaturgus how that the blessed Virgin Mary together with S. Iohn the Euangelist appeared vnto the said S. Gregory Tha. and did instruct him in the mistery of the blessed Trinity Lib. de Anglia martyrum cap. 9. S. Gregory of Tours declareth that the blessed Virgin appeared vnto the master carpenter that was set to woorck by Constantine the great to buyld a church in her honour which was so huge as it was hard to be builded but shee instructed him the manner how to bring the same to perfection The like apparitions of other saincts do wittnesse S. Basil in oratione de Sancto Mamante S. Greg. Naz. in orat in Iulian. S. Sulpitius in vita S. Martini Theodoretus lib. 5. hist. cap. 24. Paulinus natal sancti Felicis S. Aug. lib. de cura pro mortuis habenda cap. 16. Whether Papistes doe err in worshippinge and adorninge the reliques of Saincts whether they sell their Masse and prayers for temporall gaine CHAPTER V. 1. I Answere that the holy reliques of of Christ or his Saincts are not vsed for temporall gaines but for the spirituall consolation of the faithfull which by those blessed reliques haue receaued great comforts and blessinges as you may read that the Iron chaines the Napkins yea the verie shadowe of the holy people and Apostles did releeue many Act. 12. Act. 5. Mat. 5. and reuiued some And if the deuout Christians doe offer any thinge at the Alter where those blessed reliques are kept the same beinge praetium peccatorum the price of their sinnes and the releefe of the poore they were not principally instituted for that purpose 2. Lib. de SacrameÌ„t tit 12. This verie obiection against the Catholique Church was first inuented by Iohn Witcleffe in England in king Richard 2. his time as that most learned man Thomas Waldensis then prouinciall of the order of the Charmilitts writeth his answere may serue aswell for you as it did for Witcliffe which you shall read in the 2. booke As for the Adoration or woorshippinge of Relicks or Images wee must consider that this adoration doth signifie honor and reuerence which is comonly vsed both vnto God and to his creatures Hieron li. contra as S. Hierom saith Veni Bethlem praesepe Domini incuâ—abile adoraui I adored the Cribb and Craddle of our Lord when I came to Bethlem Abraham adored the Angell that appeared vnto him Genes 8. Exod. 3. Num. 22. so did alsoe Moyses Iosue Nabuchodonoser adored Daniell S. Hierom alleadgeth the fact of Alexander the great in kneelling at the feete of Ioyda the high priest of the Iewes 3. So Iacob dyinge did blesse his children and adored the topp of his rodd Adore yee his footstoole Psal 98. Apoc. 3. Which rodd did signifie the holy Crosse In the Apocalips it is also said I will make them come before thy feete Psal 5.6 3 Reg 8. Iohn 7. Hier contra Vigi 2 syno Nyceni Aug. de ciuit c. 8. which is mente of the Bishopp or Angell of Philadelphia Againe the Temple the Arcke the Tabernacle the Propitiatorie the Cherubins the Alter the bread of proposition was adored and because Vigilantius gaue not vnto the Saincts and Images their due reuerence he was condemned as an heretick of the Church of God 1. Reg. 20. 4. It was a custome of holy people to adore great men and Dauid adored Ionothan fallinge downe vpon the earth So Abigall adored Dauid Wee adore saith S. Augustine those good people with Charitie Io. 5. not with seruitude So Iosue adored not the man that he sawe but the Angell which he vnderstood Elizeus hauinge receaued the new spiritt of Elias did suffer himselfe to be adored of the children of the prophets at the riuer of Iordan Regum 2. Num. 22. BalaaÌ„ adored the Angel Saule adored the soule of Samuell 3. Reg. 18 〈…〉 2. Abdias honoured Elias Porpheâ—i an old enemie of ChristiaÌ„ religioÌ„ whom Iohn Witcleffe did obiect vnto the Church saith that against the olde lawe of God shee doth adore the Angells the lawe prohibitinge any adoration to be extended towardes any besides towards God saying Deum tuuÌ„ adorabis illi soli seruies vnto whome saincte Augustine answereth Aug. lib. 10. de Ciuit Dei cap. 20. that wee liuing in this miserable peregrination honor and reuerence the Angells as the most blessed Citizens of heauen neither doth the lawe of God prohibite the same but rather commende it the lawe only forbides that the due reference and adoration which is due to God should not be transferred vnto any other creature or that wee should offer sacrifice vnto it which belongeth vnto God which God did forbid the Hebrewes sayinge Sâ—crificans dijs alienis eradicabitur He that offereth sacrifice to straÌ„ge godes shal