The three conformities. Or The harmony and agreement of the Romish Church with gentilisme, Iudaisme and auncient heresies. VVritten in French by Francis de Croy G. Arth. and newly translated into English. Seene, perused and allowed Trois conformités. English Cro, François de. 1620 Approx. 565 KB of XML-encoded text transcribed from 159 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A19675 STC 6098 ESTC S121926 99857083 99857083 22754 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19675) Transcribed from: (Early English Books Online ; image set 22754) Images scanned from microfilm: (Early English books, 1475-1640 ; 954:11) The three conformities. Or The harmony and agreement of the Romish Church with gentilisme, Iudaisme and auncient heresies. VVritten in French by Francis de Croy G. Arth. and newly translated into English. Seene, perused and allowed Trois conformités. English Cro, François de. Hart, William, fl. 1620. [28], 130, [6], 131-177, [25], 179-258 p. Printed by Edvvard Griffin, London : 1620. A translation of: Les trois conformités. Translator's dedication signed: W. Hart. "The harmonie and agreement of the Romish Church with Iudaisme" and "The harmonie and agreement of the Romish Church with auncient heresies" each have separate divisional title; pagination and register are continuous. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The three Conformities . OR THE HARMONY AND AGREEMENT OF THE ROMISH Church with GENTILISME , IVDAISME and auncient HERESIES . Written in French by FRANCIS DE CROY G. ARTH. and newly translated into English. Seene , perused and allowed . LONDON . Printed by EDVVARD GRIFFIN , 1620. TO THE RIGHT HONORABLE AND the most vertuous and Godly Lady , the Lady Harington . MADAME , IF euer any age hath beene more fertile and abundant then others , in the multitude of writers in all manner of sciences , learning and knowledge , truely it is this wherein we liue . But chiefly in Diuinity and the holy mysteries of saluation , the knowledge whereof ought verily to bee the chiefe and onely scope of our Christian endeauours , as being the true mirror wherein wee may fully contemplate the true pathway which is able to conduct our pensiue soules vnto those supernal mansions , which are in the house of God the Father , and are prepared for the elect . And among so many learned & godly treatises , of this kinde , which the painefull labours of our Pastours and others haue set forth for the comfort of the militant Church , I can finde none that doth more aptly , briefly and learnedly conuince the errors of this crooked and naughty generation of the Romish Catholicks , then these Conformities , which are most fit and proper summarily to confound the idle and selfe-pleasing imaginations , fansies , traditions , additions , fractions , diminutions , substractions , and mutations which they haue distilled out of the naughty and corrupted humors of their distracted braines , and sowne most cunningly in euery corner of the true Church of God. Which things hauing weighed with my selfe , as likewise the vtilitie and comfort which might further bee reaped hereof , if the same were translated into our language , namely in these dangerous and latter dayes , in the which Sathan our euerlasting aduersarie knowing the end of his kingdome to be very neereat hand , doth so subtlely and carefully watch how to entrappeand deuoure vs , I haue hazarded to expose the same vnto the view of my countrey ; not labouring herein to snatch at any parcell of ambitious and vaine glory : but rather to employ the little peece of a Talent which hath beene alotted vnto mee , in some godly and Christian exercise , to the further increase of Gods glory , and subuersion of Antichrist . Accept therefore ( Madame ) these three Conformities , which I haue beene the bolder to offer to your Honour ; considering as well your most godly and Christian life and conuersation , together with your feruent zeale and affection toward the truth of the Gospell , as like wise those morall vertues wherewith you are adorned . Which concurring together in your noble person are able ( no doubt ) to deserue farremore then euer hath been bestowed on you , or my meane power able to offer vnto you . The world knoweth how Religiously , Noblely , Vertuously , Faithfully , and with what painefull and long care my Lord your husband and you haue trained vp our most Royall Princesse the Lady Elizabeth , who in her childehood at her first comming into this Kingdome , was by his Maiesty committed to your charge and custodie , after that hee had beene surely informed with what rare gifts and noble parts you were beautified , farre aboue a multitude of your sexe and rancke . And when by the happy coniunction of the Prince Elector Palatine with her Highnesse , it seemed to be no more necessary that your Honours should giue attendance on her Highnesse , and that my Lord and you hauing therefore honourably and with his Maiesties fauour and consent giuen ouer the sacred charge of her person , and thinking now at length to haue beene rid of so waighty a burden , and that you might haue liued the rest of your daies in some secure port of tranquillity . Yet after a little time his Maiesty hauing had so many yeares experience of your Honours prudent and watchfull care of her Highnesse well and prosperous estate , and knowing that your Honourable presence and attendance on her , were no lesse necessary vnto her now of late , then your painefull care and most vigilant custodie had beene in the time of her tender age , did yet once againe summond your Honour to take vpon you , though not all , yet a great and principall part of your wonted charge ? namely to admonish and impart your most wholesome counsels vnto her , to the farther increase of all her Royall vertues and qualities , as well in matters of noble conuersation and behauiour , as of true piety and deuotion . And although the multitude of your most serious affaires doth afford but small leysure vnto your priuate meditations ; Yet I am sure that this treatise will purchase so much fauour at your hands , as to haue some spare houres spent in the reading thereof , wherein you may bee not a little refreshed with the most sweete and delectable varietie of these Conformities which are presented to your Honour , hoping that they shall be embraced with no lesse fauour and goodwill , then they are giuen by him , who remaineth Your Honours humble and most deuoted , W. HART . The Authors Epistle TO MASTER GJGORD Pastor and Professor of holy Diuinity in the Church of MONTPELLIER . SIR , I haue often beene amazed , that men of so great worth in the eyes of the world ( GOD hauing set before them this vniuersall picture of the saluation and reparation of mankinde through the preaching of the Gospell ) could yet still delight and dally in these errors the abhomination whereof hath often beene declared vnto them . And it is strange that this impietie which durst onely whisper in the eare , doth now steppe vp into the Pulpit and there practiseth , that shee may spew forth her blasphemies against the holy Religion of Christ Iesus : Which not onely our Iesuites doe labour apace to set forward and aduance , but also our Apostates , who thinking to shew that by good reasons they haue beene moued to reuolt , haue so much the more manifested their wickednesse , or rather foolishnesse , euen in such a time as the veritie is made so cleare , and falshood vnmasked with so great aduantage . Wherein wee may acknowledge the profound iudgements of God , who neuer hauing fayled to such as sought after his glorie , and hauing at this day manifested him-selfe in his word as much as euer hee did , to the end that hee might make knowne vnto vs the foundation stone of his admirable building of the Church , to wit his sonne Christ Iesus : Notwithstanding the greater part of such , as goe about to cloath themselues with this so honourable a Title of Christian , not beeing content with this spirituall seede of the regeneration of mankinde hath inuented I know not what word , which they name vnwritten , and in stead of Chusing the true Sion , are well pleased to dwell among those olde ruines of Gentilisme , wherewith they haue beautified the mayne part of their seruice . And verily , if wee consider narrowlie this great heape of their ceremonies , and that which they holde to bee the principall hindge of Religion , wee shall perceiue that they haue committed the gouernement of their Church ( which ought rather to haue beene the holy habitation of God ) vnto . Numa Pompilius , Pontife of Rome , or to some olde Law-giuers , which established certaine Lawes , concerning such things as they reputed sacred , and thought to belong vnto the seruice of their Gods. Behold then the Heathen returned into the world , and that after a triumphing manner , who to the end that they might the better fortifie themselues against Christ Iesus , haue called great Caiphas and the Scribes to assist them , that they may depriue him of his spirituall kingdome : Pharisaisme , that they may restore againe the false doctrine of good workes : and the Marcionists , that of his humanirie they may make onely a fansie . What further ? In a word behold Gentilisme , Iudaisme and old Heresies erected in the sanctuary , where the propitiatory ought to haue beene alone to attend and learne the Oracles of one onely God. But to the end that those against whom wee proceede , may haue no cause to complaine , as if wee had accused them vniustly , I haue vndertaken to declare ( though briefly ) in these three conformities , how that the Romish Church is very much putrified and corrupted , and that shee is full of diseases . And hauing had no other desseing at the begining of this worke , but for mine owne particular vse , hauing already dedicated my writes vnto a corner of my closet , yet notwithstanding the aduise of my friends hath made me steppe on a little far ther , and publish the same . And I am so much delighted in the beautie of this subiect , that I haue taken the boldnesse to consecrate and dedicate the first Conformitie vnto you : first as an homage for so many good deedes for which I remaine your debtour : Next because I haue alwaies knowne your zeale toward Gods word , whereof not onely your learned writs doe beare record , but also your publick lectures in Diuinity , and other holy exercises of pietie , whereby you are admired and beloued of good people . And truely it is reason that the fruits of my labours should bee yours , seeing the ground is yours : Take therefore in good part this little essay , as giuen by him who is Sir Your verie bound seruant and fellow seruant in the worke of the Lord , DE CROY . In laudem Libri , triplicis Harmoniae , inscripti , a viro praeclaro , pererudito , & summo Theologo Francisco Croyo scripti . EPIGRAMMA . TEr sapies , voluens haec terna volumina , Lector , Tot referunt terni dogmata sancta libri . Quod si ter sapias resupina mente reductus , Vita tibi sapiens tempus in omne fluet . Quod si didiceris sapienter ducere vitam , Vita tibi sapiens secta beata dabit . Innumeros igitur ternos , sanctosque libellos Qui numero terno tot bona , tanta ferunt ! Tergeminus , rarum , poteritiam viuere partus : Trigeminos plus quàm trigeminique dare . Iacobus Ortensius Consiliarius Regius Baeterrensis . LYRICVM Ad Reuerendum Et Clariss . virum Dominum DE CROY . Antistitem Ecclesiae Vticensis vigilantissimum , Dominum & Fautorem suum colendissimum . SIc te podagrae terribilis furor vexat dolorum non vice simplici ; Dilecte Mecoenas , vetatque Aonidum indugredi recessus ? Phoebus sonoram pollice vix lyram Vellit supremo : praepete deuolas Plantâ inclyti in ripam fluenti , aut Bicipitis iuga sacra montis . Iucundus actor Pierij chori , Podagra quamuis saeuior igneos Intentat vncos , pristinosque Mille modis acciat dolores . Gaudes vel alto currere Menalo , Vel propter vndas Pegasei vadi , Melodiam insignem Camaenae Aut Charitum bibere vsque nectar , Dilapsa celsis enthea mens polis , Et hoc , & illud tramite libero Ergastulum exit , detineri Nescia , corporeosque nexus Potentiore discutit impete Vbique victrix . Corpore languido , Haud immemor coelestis aurae , Mortifer as riget inter vmbras . Sopore morsum dum cerebrum iacet , Iacentque sensus , illa volucribus Oberrat alis , ausa coelos Scandere , coelicolasque viros Rogare , Olympum quis moueat rigor , Quae fulcra terrae sustineant onus , Quae temperetque aethram potestas , Quae furiae Oceanum inquietent . Ridere sinon horribiles licet , Perferre morbos aequo animo decet . Dolor is expers , mens triumphat , Nec patitur nisi foeda gleba . Obseruantiae igitur Iohan. Iacob us Grasserus Bas. Philosoph . M. & Poeta C. EPIGRAMMA . Ad Reuerendum & Nobilissimum virum D. Franciscum De Croy in librum , De haeresium harmonia . DVm varias sectas in consona dogmata cogis , Quaeris & aeternae Relligionis opus : Ipsa tuas curas celso conspexit Olympo Relligio , & vegetis indidit ausa animis . Eia age , dixit , opus longè mihi gratius vrges Vnde meo , vnde tuo nomini inharet honos . Rudera me Solymae , & magna Capitolia Romae , Me vocat vsque suam Grecia vana Deam . Quas meream sedes vnus docet ille Iehova Filius ; ah Solymae , Graecia , Roma vale . A Monsieur De Croy Sur ses CONFORMITES . GRand guerrier du grand Dieu , qui de tes armes saintes , Terrasses et abbats les Romaines erreurs , De Croy , tu fais voir aux bigots les plus durs , Par ces Conformités , leurs chandelles esteintes . De Croy , tu fais voir , que l' Eglise Romaine , Est l' esgoust des erreurs , que les siecles passés Auoyent , en diuers temps , peu àpeu ramases , Pour suffoquer l' Eglise , ou la rendre incertaine . Mais sile temps passé , tous ces vieux heretiques , Parles Herauts Chrestiens ont esté combatus , Ceux de ce temps ici , par toi sont abatus , Sous les pieds des escrits Diuins , & Canoniques . Ton liure est vn Tableau , ou toutes heresies , Sont depeintes par toi , en toute verité Et lesquelles on voit , auec conformité , Par l' Eglise Romaine estre auiourd ' hui suiuies . La Romaine Eglise est , vne Eglise mondaine , Ornée d' or , d' argent , de richesse , & d' honneurs , Oùl ' on est à go-go , pres des ris , lein des pleurs : Mais l'Eglise de Christ en ce monde est en peine . Ilse faut estonner de ceux-là qui demeurent Tresfermes en la foy dedans le Parc Diuin : Non de ces reuoltés qui , rebrossans chemin Vers ceste porte large , eternellement meurent . Vpon Master De Croys Conformities , out of the FRENCH . To the Reader . SONNET . AGainst the sacred Church of Christ Sathan , hath euer stir'd vp warre : Now Pagan-like , in strange disguise , Most wickedly therewith did iarre . And then sometime , euen as a Iew , But yet with much more craft and skill , Like a cunning hereticke toyles , With errours grosse the Church to fill . Since that our Sauiour left the earth , By craftie colour of Christs name , This Serpent lyer , most false and fine , His Church hath practis'd to defame . And those errours , as seede thus cast By him into the holy ground , Hath by degrees , growne and encreast , And did at last spoyle and confound : The good seed in beleeuing men ; For Antichrist his chaire hath set ; Euen in the Temple of our God , And therein Peacocke-like doth iett . But in De Croys Conformities , You may his errours plainely see , Where all his foule deformities , To life discou'red fully bee . Obiection vnto the former SONNET . VVHat ? the Church of Christ , may it be sedus't ? And can it erre ? and can't so foully faile ? When Christ himselfe hath said , Deuill nor hell Should haue no powr'e , the faith ( though small ) t'assaile . Answere . Know that the church two waies may be cōceiu'd : The one ( aptly to speake ) doth comprehend None but Gods children , such as he elects , And seales , and gratiously will defend . The other doth containe , both good , and bad , Is that you see , here in the world belowe , Which erres so oft , as Sathan it doth heare , And by an euill life , the same doth showe . The first doth neuer erre , for shee attends The sweete voice of her spouse to vnderstand , The last may euer erre , and be deceiu'd : For in foule blacke blindnesse she loues to stand . To those of the Romish CHVRCH . YOu Romane Catholicks , who sees this work , I' st possible , that it you can behould ? And cannot marke that horrible inchaunt , Wherein bewitching Sathan doth you hould ? If the Apostles , those most holy men , Should now into the world againe returne , Would neuer thinke that Christians you were , Because al means , might teach you truth , you shun . I speake , and pronounce this , not bitterly , I speake it with a godly louing zeale ; Your pietie , of which you make such bragges , No warrant hath , your grieuous sinnes to heale . For you in humane merits firme your trust , And that 's your anchors-hould , and not in him , Who sets you free from the eternall death , And is the onely ransome for your sinne . Antichrist by little , and little , and by craft , And subtill shifts into the Church is slid , And in Gods holy Temple now , at last He sits in pompe , trusting there still to byd . It was often foretold , that he should come , And for our sinnes , this reuolt was suffr'ed , And that there must of meere necessitie , Great , and most blind errours be permitted . Yea , so ordain'd by our most puissant God , That his most sacred Church should be opprest , For a time in the bonds of Papacie , For so long time as he would thinke it best . But from these crooked and peruersed wayes , Full of dreadfull , and most deadly darknesse , God hath bin pleased , through his great bountie , Vs for to draw , and eke with peace to blisse . Euen so Christ our Lord , and Ionas were , The figures of Gods Church , in these last dayes : For one was dead , the other prisoner , Christ in tombe , Ionas in the fish , he prayes . Lift vp your eyes , with speed behould this light , Which shines in you , and Iesus Christ imbrace , By liuely faith ; cast off those euill Sp'rits , Which makes you scorne Gods word to your disgrace . Christ is the truth , the way , and onely life , The Churches most deare spouse , run then amaine And by a constant faith , liue chast to him , His company brings comfort , that 's your gaine . THE PREFACE , To those of the Romish CHVRCH . MY Masters , who would discerne true coyne from that which is adulterated , will not content himselfe with looking on the superscription , the stamp , colour , & roundnesse thereof , but going on a little farther , will come to the triall of the substance of the mettall , will take the touchstone , and draw thereon , to examine the goodnesse or insufficiencie thereof . Euen so to discerne true Religion from false , and to know the Church of Iesus Christ in this confusion of so many , that are like thereunto , we must not be contented with the iudgement of the Church , which you call representatiue , but we ought to goe straight on to the onely Scriptures , which are the foundation and pillers of the true cause in matters that concerne Religion . And if we had stayed there , we should not see at this day such horrible confusions in Christendome , neither yet this mixture of cockle with good corne , and there would remaine nothing but pure wheat in the garnar and store-house of the Church . And would to God that some of the auncient Bishops could haue contented themselues with the marches established by the holy Ghost , the greatest part of the world should not now be wandering in the auncient pathes and footsteps of Gentilisme , against which the Apostles , and many other infinite numbers of the most excellent and worthie men haue foughten and obtained the victorie , through shedding of their bloud . Should not this exquisite ballance , square , and canon of the Scripture , this rule of right and veritie haue beene sufficient to teach vs whatsoeuer belongeth to the whole perfection of our beleefe ? We ought not to haue beene ignorant of these beautifull markes of antiquitie : That there is no other proofe of Christian Religion but by the Scriptures , if any controuersie arise where to find the bodie , that is to say , the Church , that it ought not to be sought amongst our words , but amongst his words who is the truth , and knoweth his bodie , to wit , Iesus Christ. It was thither that the Bishops should haue led the Gentils , to teach them to worship one onely God , to make them turne from their old superstitions and idolatrous customes , by the violence whereof they haue beene forced to worship their false Gods and creatures , and should not haue giuen way to so many things , which are so farre from hauing any warrant in the holy Scriptures , that they are meerly contradictory thereunto . It is after this manner that it hath seemed good vnto the wisedome of man to iest and play with the high and holy mysteries of true Religion ; It is after this manner that thinking onely to winke at things , and that through tolerating of the lesser euill , to eschew greater inconuenience , this holy spring of Christian pietie hath beene infected by the filthie mud of Paganisme , from whence those deludges haue proceeded , which haue ouerwhelmed some fundamentall points of our saluation . And would to God that those zealous ones without knowledge had taught their Neophytes to thinke it abhomination , to suffer themselues to be led away by degrees vnto such things as at first seemed pleasant , we should not see at this day such pestilent doctrine , neither yet those superstitions and ridiculous ceremonies , which haue caused as well in times past as in these dayes , so many troubles in Christendome . But this is their reward , who haue chosen to preferre the Church to the Scripture , and man to God , as if it were more expedient to find out the head by the proofe and testimony of the members , then the members by the testimonie of the head . I am exceeding sorie to consider , that when the time of appearing before the tribunall seate of God shall come , the damned Gentiles shall know their markes and liueries on you , and that in great aboundance , as this present table of your conformities vnto their fashions and customes , shall clearely and faithfully beare record . But let vs examine how this filthinesse hath corrupted that beautie that was among you . Those poore Gentils , liuing vnder the Empire of Constantine the great , when the Church of Christ was taking a little breath , and did enioy some peace and rest after so many persecutions and martyrdomes of her children , beganne to enter therein in great throng , and by multitudes . But how ? hauing lately renounced the polluted slauerie of their Gods , of Gentilisme , of worshipping of images ; and their feete being as yet foule with the dirt of their Idolatries . And that which helped very much to aduance those old ragges , was because they began to professe Christian Religion , being well ripe in yeares , and full of gray haires , which was the cause why they could not so suddainely shake off such customes as they had sucked with their mothers milke . But behold here the very finall accomplishment of euill fortune , to wit , the conniuence of the greater part of the Bishops at such errors , who not hauing discouered a farre off such daungers as might ensue and follow vpon this lenitie , and licence graunted by them , some more some lesse according to their humors , hauing tolerated these abuses , Paganisme tooke its owne place , and Gentilisme passed farre aboue that measure which was prescribed by the Oracles of God. They thought with themselues that they had laboured much for the aduancement of Christian Religion , if at the first they could but onely diuert them from worshipping of their Gods , thereafter to send them vnto such Christian Saints as were deceased : but this was nothing else but a changing of the name and not of the thing it selfe . They ought in the space of so many ages to haue found out some remedie for this disease : but in stead of abolishing and reforming of these abuses , we see the same daily confirmed , yea , moreouer a farre greater encrease of this dirt and dregs of the Heathen , in lieu of the pure drop of true pietie and Christian simplicitie . Euen so farre are we from any hope to see the same reformed , sith the lesuits haue vndertaken at a set price to defend those errors , and haue published in their writs , that Christian religigion may lawfully make vse of the ceremonies of the Gentils , which is as much as if one would say that God maketh vse of the Deuils lawes for the weale of his people . And thus it is that the Romish Church , established by vnreasonable reasons , aduanceth in such manner euen vnto this day , yea , and commaundeth and authoriseth euill customes in place of good lawes , and the reliques of Gentilisme in great plentie , in stead of the puritie of the Gospell . Your opinion was , that the spirituall kingdome of Iesus Christ should haue beene gouerned like the Monarchies of this world , whose rulers beare with many of their subiects faults , to the end that they may haue peace with strangers ; but it is not so : for as touching so farre as directly concerneth the true knowledge of God , and of the puritie of his seruice , of the estate of the conscience , of the nature of Ecclesiasticall gouernment , we ought to haue recourse vnto the Canonicall bookes , and not vnto popular abuses : they are the precepts of faith that ought to be layd open vnto the people , and not those preiudicate opinions , coloured with deuotion , against which the holy Fathers haue foughten so couragiously . In the end , this little Treatise will declare vnto you how that your religion is borded with those totters and rags of Gentilisme . God graunt you the grace to acknowledge the difformitie thereof , that you may depart from thence , and enter in league with her which is most beautifull , to wit , the Church wherein we liue , which is well pleased with such ornaments , as her spouse Christ Iesus our Sauiour hath giuen her , to whom be glory and honour for euer . Amen . THE FIRST CONFORMITIE . CHAP. I. Of God. YOu cannot denie , my Masters , that the Pope of Rome is named God. The glosse of the Canon law vseth these expresse termes , a Papa Dominus Deus noster , which in truth is a title of blasphemie , grounded neuerthelesse vpon antiquity , whereof you make so great shew , and which you haue placed and ranked among the essentiall markes of your Church . It is ancient , I confesse , sith that more then a thousand and fiue hundred yeares are expired , since it was attributed to one of the Popes predecessors , b euen as being soueraigne Bishop , to wit , vnto Domitian Emperour of Rome . And if that Poet Martiall hath been iustly taxed by one of your Bishops for flaterie and lyes , for that hee calleth by the name of God that Tyrant and horrible monster in nature , in these words , c Edictum Domini Deique nostri ; by what meanes can you free your selues from the like , or rather a more rigorous censure , sith that he was onely a Gentile , and you cloathe your selues with the name of the true Church ? d Those Decrees , Decretals , Sixties , Clementines , Extrauagants , with other such like , your Euangiles should haue beene purged and made cleane both in their Texts and Glosses , by those Cardinals , to whom this goodly charge was committed by one of your Popes e . We are still in hope that one day that shal be abolished , which many of your selues cannot reade without horrour . Your flatterers keepe their course , and striue apace among themselues who shall yeeld greatest honour and worship vnto this Popish diuinitie f . These verses beare witnesse : Oraclo vocis , mundi moderaris habenas , Et meritò in terris diceris esse Deus . g Stapleton nameth him Supremum , planè supremum numen in terris . h Your Decrees make Constantine the great call him God. l Steuchus giueth the reason hereof , if any reason can be found in so vnreasonable a matter . k Blondus will haue all Princes to bow downe their knees and worship this Bishop , vnto whom also are applyed certaine passages of Scripture , l which cannot bee spoken of any other then of Christ Iesus . How long will it be ere you leaue off your blasphemies ? The poore Gentiles acknowledged one God , and did attribute the chiefe and soueragine gouernement to one onely . This was the principall foundation of their olde Religion , in so much as concerned the more learned sort among them . You in like manner leaue the supreame gouernment of the Empire to the great & true God , euen as by right it belongeth vnto him . But like as the idolatrous Gentiles m made seuerall distributions of charges and offices amongst a multitude of fellow-Gods , Tutelare Gods , and Saints , whom they called Diuos ; So also you haue erected Temples , Altars , burning of Incense , worship , bowing of the knees , and all other manner of seruice vnto the Virgin Marie , vnto the Saints both male and female , whom in like manner you call n Diuos , among whom you distribute the offices of preseruing and helping men in their aduersities . What a harmonie , I beseech you ? Those had their greater and meaner o Gods , assigning to each of them his owne charge , his Trade , his weapons , his daies iourney . Varro in his time maketh mention of thirty thousand , or thereby . p And verily you haue gathered together a heape farre greater then that of the ancient Romanes , and your Deifications are still multiplied at this day , as it shall be declared in the owne place , God willing . CHAP. II. Of the antiquitie of Religion . WEE approoue the antiquity of the word of God , yea , it is eternall , and wee reproue that which is against the truth , seeing that in no wayes she can prescribe or bee preiudiced , saith Tertullian a The Lord commandeth vs expresly by the Prophet Ezechiel b , not to walke according to the commandements of our Fathers , neither yet to obserue their lawes and statutes , or to defile vs with their Idols , but to liue according to his lawes , and keepe his commandements . And who should speake in man ? Whither the spirit of God , or antiquitie ? And what other rule hath our vnderstanding then the holy Scriptures , which enableth vs to iudge of antiquitie ? c The Fathers haue called it an exquisite ballance , the square of verity , the rule of equity , saying , that there is no other proofe in the world but by the same . S. Cyprian d teacheth vs that wee ought not to haue any regard vnto that which our predecessours haue thought fit to bee done , but vnto that which Christ hath done , who was before all those . e And wherefore are you so strictly tied to the institutions of your Fathers , that you will not yeeld a iot , not considering if they speake well , or not ? If any presse to reforme them by the line and rule of the word of God , which is the anchor of our faith , saith S. Athanasius * , the foundation and ground of our cause , saith Saint Austin f , immediately they are pulled and drawne to the fire , that will once attempt any such holy reformation among you . You haue learned this maxime , which is become so common among you , to wit , that no change or innouation ought to be made of the religion of your predecessours and Fathers . And who are those Fathers ? g Pythagoras , h Plato , Mecaenas , Agrippa i , and such other Politicians & worldly wise , which haue taught you that euery man ought to serue God according to the manner of the Countrey , k and the inueterate custome of his predecessours , and that they ought to die the death , whosoeuer doe the contrary thereof . And for as much as you are in a manner buried in the coffin of antiquitie i , Antichrist hath found the doore open , that he may the more easily snatch and take hold of your decayed Church , and not onely crooked , but pulled downe to the ground , through age of the putrified burden of your traditions and vnwritten word . CHAP. III. Of Schoole Diuinitie . WHat is more sacred among Sciences then Diuinity ? You haue prophaned it by bringing in of that which you terme Scholastique , gathered out of Lombard , Master of the sentences , which hath engendred vnto vs the race of the Thomists , Scotists , Albertists , Ocamists , Realists , Nominalists , and such others , whose foundation is laid vpon the subtilities of Aristotle . Let any man remarke the themes of your Sermons , the disputations of your Schooles , together with those great and huge volumes of Commentaries vpon the foure bookes of the Sentences , Oracles are receiued euery where from the Tripus of this Philosopher , and the Vniuersities that ought to be instituted after a Christian manner , are changed into the Academies of that heathenish Athens . You spend more time in clearing that which seemeth ambiguous and doubtfull in the doctrine of that ingrate disciple toward Plato , then in teaching your flockes the law of the Gospell . The oathes which the Vniuersities doe exact of their initiates and Batchelours , that they shall not controll him , and those Hoods or a Doctorall caps are witnesses of the truth of that which I speake . And your Diuines of Collen haue determined , b that as S. Iohn Baptist was the forerunner of Christ Iesus in Diuinis ; in like manner also was Aristotle in Naturalibus . CHAP. IIII. Of Diseases . THe whole Scripture declareth vnto vs , that vnto God onely wee ought to haue recourse in all manner of afflictions , aswel of the bodie as of the spirit . a The Saints , according to your iudgement , are more fit to impart their fauours vnto you in your diseases . Doth it fall out that a woman is in trauell and labour of her childe ? Behold incontinent S. Margaret in readinesse , her ayde and fauour is prayed for , of God no newes at all . b Is not this the verie same which the Gentiles practised , who were woont to commit this charge of attending women that were in this case , vnto Diana , or Iuno surnamed Lucina . The examples of this your imitation are so frequent and ordinary , that it were but superfluous to repeate them . And that olde hagge in time of her sicknesse could tell some newes concerning this purpose , which being prostrated before the image of the Virgin Marie , and thereafter demanded by one what she was doing , answered ; that shee was praying to this good Lady , to the end that shee would make intercession for her at that good Ladies hands that was in heauen ; which answere being accepted with a little nodding of the head , shee thinking to correct her former speach , added moreouer that shee was praying to the good Lady in heauen , to the intent that shee might recommend her to this holy image , before which shee had bowed downe her selfe . c Pope Pius maketh great account of a certaine Virgine Marie Prunetane in the Countrey of Florence ; whom the people doe reuerence with a most feruent deuotion , for the opinion which they haue conceiued , that in time of necessity and drought she is able to send downe raine . Her Temple is decored with incredible riches d , by reason of the propines which are daily sent thither . e The Gentiles in the like case did call vpon Iupiter , whom they named Pluuius . And the Athenians ( as saith f Pausanias ) made an image of Ceres praying to Iupiter , that she might obtaine some raine , g to be a memoriall of a certaine great drought , which had grieuously afflicted the countrey . The Aegyptians only were voyde of this sort of Paganisme , to addresse their prayers to Iupiter , seeing that the riuer Nilus ought to performe this taske , as h Tibullus witnesseth . Against the pestilence you haue S. Sebastian , and his successour S. Roche , who is worshipped in Venice . The Romanes had their i Ancile , that is to say , their Buckler , and as their tradition beareth , fallen downe from heauen in the time of Numa , sent from their Gods for the like disease . And doe you not recommend your Hogs to S. Antony ? k The Romanes also vowed and promised to their God such beasts as should happen to be borne to them during the time of the Spring , which for this reason is named Ver sacrum . Diana was the patronesse of Hunters and Dogs , she had these in her protection . S. Hubert of the Forrest of Ardenne hath succeeded her , and is very deuoutly called on against madnesse , for which they say that his Masse is a singuler preseruatiue . That l Iupiter of the Gentiles thundring & lightning did send downe ( as those poore soules belieued ) tempests : At this day against haile and such like intemperature of the aire you sing in your Church the Masse of S. Bernard , of S. Grache , S. Barbara , of S. Aliuergo , of S. Andoche , and others . m Polydore Virgil complained in his time , that idolatry was in so great account among those of his Nation , who in time of their sicknesses had recourse vnto images of all fashions . If the heauens threaten the earth with thunder and lightning , behold the Priest in readinesse armed with his host , imprisoned within his pix or holy boxe , the purgatiue water is set abroach also , and standing vpright at the gate of the Temple , hee n exorciseth the aire , and marketh the same with the signe of the crosse . You would say that it were an Augur with his Lituus , or crooked staffe , wherewith he marketh the regions of the heauens . Wee denie not that God hath wrought many beautifull wonders in heauen , in fauour of his Church , but to obtaine them , we must proceede by deuout prayers , and not by such Ceremonies as haue no foundation in Gods word . Cleo ordained certaine Priests who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as who would say , spyers of haile , wardens and procurers of tempests , which are your predecessours in this manner of doing . CHAP. V. Of praying to Saints . WHat Arithmetician is so perfect in the calculations of the Algebra , that he can number the a infinitenes of diuers patrons , aduocates , and tutelare Saints , whom you haue substituted in place of the ancient Gods and Demons of the Gentiles , whose names are vnknowne each to another . b Tertullian writeth that euery Prouince and Citie hath her own God. The Syrians haue Astartes : the Arabians Diasares : the Treuisans Tibelenus : Africke Coelestus : Mauritania her petie Kings . Deluentius is adored of the Crustuminenses , and so forth of the rest . c The Pagan Celsus cited by Origen , said , that it could not be displeasing vnto the supreame God , if any did make prayers and supplications to the Demons d ( so termed he his Gods ) as to his friends , as to those who are subiect to him , and belong to him , &c. In S. Ambrose the Pagans say likewise ; Through the Creatures we may goe to God , as by the meanes of the principall Officers of a Court wee haue accesse to the King. In S. f Austin the Platonicks teach ; That because no God hath any medling with man , the Demons doe present the prayers of men vnto the Gods , and returne backe againe to men the answers of their petitions . In g Eusebius ; We belieue ( saith Plato to Hesiode ) that when those people of the golden age are dead , the same hauing become demi-Gods , do rid men from their miseries , and become protectors of others , and for this cause from hence forth we will serue them as Gods h , and worship their sepulchers , and those also that haue liued well , howsoeuer they haue dyed , through age or otherwaies . And thus then did the Pagans . And it followeth after ; And these things doe agree well with the death of such as are beloued of God , whom thou canst not doe amisse to call the champions of piety . From hence also wee haue this custome to goe to their Sepulchers or shrines , and powre forth our prayers neare vnto them , and honour their blessed spirits . Is not this the same errour that hath gotten ground in your Romish Church ? And who hath brought it thither but the zeale without knowledge of such as had lately of Gentiles become Christians ? i Cicero maketh mention of the laws which commanded to adore them , and to erect Colledges for them , and Priests to minister vnto them . And verily wee ought to deplore the vnwarie ouersight that was committed , chiefly in the time of Constantine the great , when the Gentiles with their naughty preiudice were entring into the Christian Church . It was thought , that hauing diuerted them from the seruice of their Gods , they would haue kept some measure towards the Martyrs , and haue breathed out that deuotion which in times past they vsed towards their Gods. But such as thought that they had gained much by causing them to reuolt , haue been much deceiued , for they haue changed the name onely , the same very superstition remaining still . k Thucidides speaking of the Plataeans , who were redacted vnto great extremity , bringeth them in speaking to the Spartanes after this manner . l We call vpon the common Gods of Grecia , to the end that they would doe vs so much fauour , as to inable vs to perswade you of these things , to the end that you may remember the oath of your Fathers . Wee make our humble prayers , being thus prostrated before the Sepulchers of our ancestors , and call on the dead , to the end that wee may not bee made subiect vnto the Thebanes . Iudge now if you be not fellowes with those in praying to Saints . CHAP. VI. Of the Iubilee . IN the obseruation of the Iubilee I remarke an imitation of Indaisme & of Gentilisme : of Gentilisme , in so farre as the Gentiles did celebrate the secular playes , a ordained by Valerius Publicola after that the Kings were chased forth of Rome , and were so called , because they were acted but once b in a hundred yeares . And for this cause the Heralds , by whom these were published and proclaimed , cryed out , Come and see the c playes , which none of you shall euer see againe . They acted Comedies , Histories , and such other sports in honour of the Gods of the Gentiles , which continued the space of three nights together . And aboue all others Pluto and Proserpina were honoured , or , as saith Festus , Apollo , and Diana . Boniface d the eighth , who brought in the Iubilee among the Christians , hath changed playes into playes e , the yeare 1300. after the example ( said hee ) of the old Testament . It is but 303. yeares or thereabout since this inuention was established , and consesequently the Church could very well haue beene without the same the 1300. yeares proceeding . And if this Boniface , of whom it is written that he entered into the Popedome like a Foxe , reigned like a Lyon , and dyed like a Dogge , would needs institute the Iubilee after the Example of the Law of God , f why did he command that it should be celebrated euery hundreth yeare . Truth it is that the other Romish Pontifes considering that the time of their Popedome could not reach so farre , because of the shortnesse of their life , which for the most part is finished by violent death , haue abridged the time , that they might the better fill their bagges , and obtaine the best part of the spoile which the poore people vnder the pretence of indulgences , bringeth in to them from all parts . Wherefore Clement the sixth hath ordained it to be euery fiftyeth yeare , and cast of all Sixtus the fourth , to be euery 25. yeares once . Superstition therefore being vpholden by the insatiable and immoderate ambition of those that are exalted to this Sea , hath framed this Iubilee according to the paterne of the secular yeare of the Romanes . CHAP. VII . Of Purgatorie . WE will speake of Purgatorie , which is the patrimonie of the Romish Clergie , and the chiefe foundation of the Masses for the dead . Our writers haue declared by their learned writs , that it was vnknown vnder the Law , was without any proofe or likelihood , let it be neuer so small , either in the old or new Testament . And those of the Romish Church could not in the whole Bible , find out any pretence for their Purgatorie , saue onely in one place of the second of the Machabees , an Apocryphall booke . We will not sound the deepenesse of this matter , sith Purgatory was not holden or deliuered as an Article of faith , more then 400. yeares after the death of our Sauiour , and S. Austin himselfe did hold it onely for a problematicall doctrine , which should not be taught to the people by the Heralds of the doctrine of saluation . What a is the ground thereof then , and who hath sowen the first seede thereof ? Who but Plato , Homer , Virgil , Mahomet and such other Gentiles ? And S. Austin himselfe findeth such a conformitie betweene the opinion of Plato , and that of the Christians of his time , that he hath termed this decree meerely Platonicall : which the Iesuits with all their subtilities dare not deny . Then Purgatorie is wholly builded after the paterne of the doctrine of the Gentiles , as it may easily be demonstrated . Eusebius b making mention of the doctrine of Plato ; So soone as the dead are arriued in the place , whereunto they haue bin transported , first of all it is discussed in iudgement who hath liued well or naughtily : and if any seeme to haue liued after a mid-way manner , they are carried along the Acheron to a marish , where they are purged by enduring of heauie punishment , and being deliuered from thence are rewarded with honours according to their merites and good workes . And this doth he insist on more at length , vsing namely these words , to purge and absolue . And in another place out of Gorgias in Plato : Those that haue sinned , saith he , curably , that is to say , easie to be pardoned , are purged by suffering of torments , both while they are liuing here , and in hell after their decease . But as touching those that haue sinned incurably , to such no good can happen , sith they are incurable . And thus did Plato c make vp three degrees of men : of the vertuous , whom he lodgeth in the fabulous Elysian fields : of the vngodly and such desperate persons , whom he adiudgeth vnto euerlasting fire : and his Purgatorie is reserued for those of the third ranke , who haue committed sinnes , but such as are forgiuen , and may easily be remitted in this world with small penance , yea although it were but by the aspersion of a little holy water . And for these last , I say , he appointeth somtimes burning riuers , and other sorts of punishment for the expiation of their crimes . And to the intent that they may not lie lingering in these torments , as you haue yearely Masses for the dead , d so also hath he ordained certaine ceremonies and purifyings , which hee thought would yeeld a singular comfort vnto the soules , and relent their dolours . And to this effect e he ordained yearly feasts , and twelue dayes of Februarie were of purpose dedicated , for the celebration of the memorie of the dead , for visiting of their sepulchres , & to pray for their weale , where the Silicernium was not forgotten , as we shall shew in the title of the feasts of the dead . Homer wrote some thing before Plato : and Virgil f his imitator or translator hath followed his paths , and maketh mention thereof in his Aeneides , as of a true thing , where with his cunning and accustomed eloquence he describeth the tortures of those poore rosted soules , whom with time he bringeth forth cleansed and purified , from that purgatoriall fire , to make them flie g vp into the mansion of his thundering Iupiter . And who doth not perceiue the doctrine of our Masters in these workes ? And who doth not see therein the very formall text of that which you maintaine & teach concerning this cruell fire ? From whence then is Purgatorie ? truely from Gentilisme . Plutarch h placeth Purgatorie betweene the moone & the earth , and there maketh the soules to lodge , that through diuerse sorts of punishment they may be purged of their sinnes . And the feare of those torments , and the compassion that they had of their parents and friends that were dead , was the cause why they made sacrifices for them , as it was practised ( according as Xenophon writeth ) vpon the souldiour that was slaine in the battell . And should not this be all one with that which ludas Machabeus committed , if we must giue credit to the translation of your Bibles ? Mahomet i ordained three ranckes of the dead : some to be citizens of Paradise : others of hell : and touching the last , hee plungeth them in Purgatorie , to wash away their remnant filthinesse , and to cleanse their soules , that they may be refined , and worthy to enter into the Mahometicall Paradise . CHAP. VIII . Of these Names , Soueraigne , Pontife , and Pope . THose that are read in histories know the etymologie of this word Pontife , which is deriu'd from Pons sublicius : For it was his charge to repaire that bridge whensoeuer the same was exposed to any perill , and in danger of breaking , through the violence of Tiber ; because it is made of timber , without any yron or other mettall , and for this cause it was also reputed holy and sacred . His dignitie was excellent , and for ornament therof a Sergeant marched before him . His pontificall hat was such a one as the Cardinals of the Romish Church weare at this day . In stead of being carried vpon mens shoulders , as the Pope is , he went in a litter , sitting in a Curule chaire royally , as the chiefe Magistrates of Rome were wont to doe : If any prisoner being a malefactor had encountered him , all that day long he was released from his paine . The medalles , coynes , and monuments of the ancient Romane Emperours doe witnesse , how that they were named great Pontifes , as this inscription prooueth . Iul. Caes. Pont. Max. Which hath beene imitated by other Emperours in great number . The Pope faith that he is Christs successor in his great Pontificat a notwithstanding that he hath reserued for himselfe this souereigne dignitie of Priesthood exercised by him , & which he doth exercise still for euer . Is this a marke of Antichrist , to call himselfe successor to an office incommunicable to any man. b If the debate were concerning the order of Aaron , suppressed and abolished long agoe , and if Iudaisme were not altogether abrogated , we would graunt a successor in this dignitie , but to grant one to this sacrifice , which is after the order of Melchisedech , this is an horrible blasphemie . Wherefore we cannot liken the Pope of Rome better to any then to the Muphti , and great Caliph ( which is as much to say , as the Lieutenant of God ) of the Turkes and Mahumetanes , he calleth himselfe their Lord and Prince on earth , he vsurpeth the swords both spirituall and temporall , he calleth himselfe the Prophet and Vicar of God , by vertue of the auncient succession of their great Prophet Mahomet . And who acteth and playeth his part better in these affaires then the Pontife of Rome ? He calleth himselfe Pope . We confesse that about 400. yeares after Christ Iesus , c as in the time of S. Austin , this title began to be vsed among the Bishops , as it appeareth in these subscriptions , Cypriano Papae , and in S. Hierome Beatissimo Papae Augustino . And none can make any question but this word hath proceeded from the d Grecians . And that so famous idole of Iupiter , worshipped of the Bythinians , was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Iupiter Papa . And by what priuiledge haue the Bishops of Rome reserued it to themselues alone , all others being excluded , sith he whose successors they vaunt themselues to be , did neuer attribute it to himselfe ? Let vs come to the kissing of slippers . Whereas the Pope will haue them to be kissed , is not this to imitate the auncient Pontifes of Rome , who being set in their Curulae Chaires , receiued the same honours of those that entred into their temples ? But let vs say better , that this vanitie hath proceeded of the inuention of Caius Caesar , e who according as Seneca writeth , put forth his left foot to be kissed by Pompeius , surnamed Paenus . Pomponius Laetus writeth , that Diocletian f put forth an edict , whereby he commaunded all persons indifferently to kisse his feete , and to this effect , after the example of Caligula , did he weare slippers of great value , such as the Popes Pontofles are at this day . And the greater sort of the Prelates onely are exempted from so doing , to whom the Pope putteth forth his right hand to be kissed , a ceremonie proceeding from the same ware-house of the Paganes , as Plinius g and Apuleius h beare witnesse . To conclude , if the Pope were diseased of the gout , and lame of his legges , he might pretend some excuse , when he causeth himselfe to be carried ; but wheras he doth it as a point of Religion , it is intollerable . And from whence should he haue learned this delicatnesse , but from the auncient Romanes i his fore-runners . CHAP. IX . Of the Popes Armes , and of the Keyes . IN the blasons of the Popes cognisance there is alwayes a paire of a Keyes inseparably vnited with a Tiara triply crowned . This is that great Lock-smith , of whom others haue obtained power to open and shut . And who should haue resigned ouer this place of key-bearer vnto him ? From whom hath he borrowed those mantles , blasons , and the two keyes made in manner of a Burgundian Crosse ? Truely his predecessors are of no small number , and he is heire to many , whom superstitious antiquitie did hold to be Gods , and to whom this charge was committed . Mercurie had the petase , or winged hatt , and the Caduceum wrapt about with two serpents . Apollo Thyreus had the place of great Sergeant-porter among the Grecians : Clusius was one of this trade . Patulcius medled therewith also : and the Grandfather Ianus King of Italie had two faces , a token of his wisedome in gouerning his people , and hath beene the first Romane Key-bearer , souereigne patrone and Dictator of the auncient Catholicke Romane religion , Prince of the Limentins , Foriculans , Cardians , and other vnder officers , and to him belonged b the opening and shutting of the golden gate . The Pope hath succeeded him . The Paganes painted Mercurie c with three heads , and named him Tricephalus in place whereof the Pope hath his three crownes , to declare the fulnesse of his power , which he vsurpeth ouer heauen and earth . And touching hell , he hath displaced , or made Hecate giue way to him ( called of the Gentils Triuia ) together with Cerberus and Gerion , to the effect that he may send thither , or bring from thence such as pleaseth d him best : for he braggeth that he may send soules to hell by whole cart lodes full , without any feare of reproach . Clement e the sixth commaundeth the Angels and Deuils . Is not this that which is said of Orpheus , that he descended into hell , to deliuer from thence his wife Euridice , Pollux to release his brother Castor , Theseus and Perithous to rauish Proserpina , and Hercules to carrie away Cerberus ? CHAP. X. Of Vestures , Albes , Amices , Miters , and Crosier Staues . IT is to be wished that the simplicitie in cloathing , which shined in Christ Iesus and his Apostles , had beene imitated . In the primitiue Church we doe not read that the Bishops differed from others in their apparell , a as well ordinarie , as when they went to preach and proclaime the Gospel , & to minister the holy sacraments . Those habits therefore that were indifferent , afterwards became different , but simple and without curiositie . It is not vnknowne to vs what obiections you vse concerning this matter , and how you keepe your selues close in the sunne-shine of the authoritie of some Fathers , as of Gregorie Nazianzene , b and others , who report that the Priests and Deacons were apparrelled in white , during the time of the celebration of the holy mysteries ( not that we thinke it vnlawfull to vse a comely white roabe in the celebration of Gods seruice : but on the contrary we hold the vse thereof as fit and decent as it is auncient : ) and thereafter you forget not Saint Austin , who in one of his Epistles c maketh mention of a vesture of the head , called Pyrrum ( which farre from the purpose you read Byrrum ) which was a red hat peraduenture such as the Cardinals of Rome weare at this day . But by the contrary , to proue vnto you what modestie those first Bishops vsed , I will onely produce the example of Babilas Martyr , and Bishop of Antiochia , whom S. Chrysostome so highly commendeth , d and among those vertues , wherewith this Father was indued , he maketh mention of his frugalitie , and that his apparell was but after the ordinarie fashion of other Christians . In the ages next following , chiefly vnder Gregorie surnamed the Great , this naturall simplicitie was corrupted , through the imitation aswel of Iudaisme as of Gentilisme . Of Iudaisme according to Rabbanus Maurus , e who taketh the paines to discipher them one by one . But of Gentilisme in truth , if we take pleasure to contemplate the figures and fashion of the Pantheon at Rome , other-wayes called the Rotonda , in whose vault we see cut with singular artifice , the whole ornaments and ceremonies which the poore Gentiles were wont to vse in their sacrifices . f That we may enter farther into this matter , we find the statutes of Numa , concerning the apparell of those whom he ordained to offer sacrifice , and of other Priests of Paganisme , which hee would haue to be of a white colour g ( we except not against the colour or garment , if it be not made a part of Gods worship , and applied to a mysticall sense , as it is in the Church of Rome ) as the etymologie of this ornament called Alba , h doth sufficiently witnesse , which is the ordinarie garment that your Massemongers haue retained for themselues at this day , and which the Egyptian Priests vsed in their service , i according to the tradition of Pythagoras , and had in abhomination that which was made of wooll . And it were to enter into a labyrinth , out of the which we could not easily escape , if wee should make any stay in that which might be sayd , and written of this subiect . Plautus mocketh k these large and ample robes . Plinius maketh mention thereof in diuerse places of his workes , and cloatheth the Priests therewith , namely those of Egypt . Those vestures which you call holy and l mysticall , are not all of one fashion , neither yet worne daily , or on euery holy day . You haue of all colours and fashions . Some are set out with one sort of flowers , & some with another . Which maketh me call to minde the vestures of the Salians , that were variable after this manner , as the Diuines of the Gentiles witnesse , to wit , Virgil , Ouid , and others . And those garments were not made indifferently of any kinde of stuffe , the matter was singular , neither was it lawfull to make them of any other thing then of fine linnen , whether it were because it is brought forth of the earth or for the frugalitie and profit redounding thereof , the same being fit for all seasons : and held such as were made of wooll to be polluted . And from this kinde of vesture the Priests of Egypt were named Linigeri , as well by m Herodote , as by the Poets , and were very carefull to haue it white and cleane , which caused them wash the same often , like as your Fryers doe at this day . Cicero approued n those linnen garments , chiefely when the fashion was wouen , which he thought to be most acceptable vnto God. And such as were dyed in colours were to no vse , saue onely in time of warres . This white colour was in so great request , o and was had in such reuerence , that the Priests and such as offered sacrifice among the Gentiles thought it great honour vnto them to be surnamed and called white . And moreouer , the Philosophers almost of all sects , after the imitation of the Aegyptian and Romish Priests , had the same in great estimation , and farther vsed it in their daily wearing . Apolonius Tyaneus p in presence of the Emperour Domitian , was reproued for wearing a white garment . His excuse was , that that which he did was after the example of Pythagoras , whose imitator and disciple he named himselfe . The feast of Ceres was honoured with white apparell q Isis and Cybele the mother of the Gods , were serued after the same manner ( which I speake not , as condemning either the colour or the ornament , but because you put a necessity of religion in these things , and apply them to a mysticall sence , as the Heathen doe . ) Is not this the same that is obserued in your Churches at the Masse of the virgin Marie ? And like as the sacrifices and ceremonies done to Pluto and Hecate were performed in the night season , r and the offerings were blacke : so also they vse this colour in the Masses of Requiem , which are said for the dead . Those of quickest sight among the Gentiles s haue mocked these delights , and secretly haue accused their Priests , by calling those Curetes t that were dedicated to the seruice of the great mother , as who should compare them vnto yong Maides that are too curious in their toyes . And that veile to couer the head with , which Aeneas did institute , is it not the Amice of the Priests u of the Romish Church ? The cope of your Masse-mongers is by the statute of that Magician the second King of Rome , who ordained that a coate of diuerse colours should bee worne aboue this white robe . Which also , we say , might be vsed , if no necessitie were placed in it , nor abused to any superstition . And it cannot be denied that this cope was made after the fashion of the best cloakes that were among the Paganes . These are the principall ornaments which Numa ordained more then seuen hundreth yeares before the incarnation of the sonne of God ; The Flamen Dialis was honoured with the robe praetext , which was a sort of garment not much different from those ierkins now vsed in the Churches . And those tunicles , wherewith the Deacons , x and subdeacons are cloathed , draw very neare to the robe Latusclavus , which was made fast with large buttons of gold or purple . Moreouer , the sacrificers were arayed outwardly with the skinnes of those beasts which they had offered : and is it not from those that the Chanons haue borrowed their furs ? As concerning the Miter , y which is your Bishops chiefe ornament , the sacrificers of the Gentils did vse the same , as it may be seene in Writers . And the Kings of Persia and Aegypt were decked therwith as with a Diadem . And your sheep-heards clubbe , which you call the Crosier staffe , hath no other origine , then from that cudgell without knottes crooked at the toppe , which the Augur held in his left hand , while he went about to remarke the regions of the aire vpon the toppe of an high tower by his diuination . CHAP. XI . Of shauen Crownes , Heads , and Beards . PLutarch witnesseth a that this manner of shauing of the head is very auncient , and doth attribute the inuention thereof to certaine Nations , which were of the opinion , though contrary to the custome of our auncient Gaulles , that long and side hayre was a great hinderance to the nimblenesse & agilitie that is requisite in warfare , which caused them cut away their haire . And mong the Romanes , this ceremony was obserued , that such as had beene deliuered from captiuitie , whereby they were made slaues , did follow after the triumphall chariot of their deliuerer , hauing their heads shauen . Neuerthelesse this custome ought to be attributed , not to S. Peter , shauen by derision in Antiochia ( as your tradition beareth ) but to the Aegyptians , b among whom the Israelites remained certaine ages , of whom they haue learned ( as by all true likelihood it may be gathered out of the holy Writtes ) the first tradition of shauen c crownes , heads and beards . The Priests of the Goddesse Isis , and the Babylonian sacrificers tooke delight to walke thus attired and marked , from whence the Poets haue taken occasion to scorne them , and call them d balde . The great Moses while as he was discharging faithfully the calling which God had committed to his charge , spared no trauell in reuoking the Hebrew people from their Aegyptian Idolatries , e they being of themselues inclined and readie to embrace the superstitions of their hosts , as the melting of the brasen calfe beareth sufficient testimonie . And what was more worthy of the admirable wisedome of so excellent a man , then to keepe backe and banish from the holy Sanctuarie those Heathenish vanities . He therefore being inspired with the holy Ghost hath caused a register in the book of the law of his expresse decrees , f addressed to the Leuiticall sacrificers , that they should not cut their haire or their crownes after a round fashion , neither yet shaue their beards . In the time of the Prophets , the Pagans and Infidels , when they worshipped their Idoles had their heades shauen , which gaue occasion to Ezechiel g to repeate the same precept that in old times had beene pronounced in the Law. And that frowardnesse which was naturall to that people , hath made this admonition h be repeated ouer againe , that they might be ware of the filth of Babylon , where they were to remaine captiues for some yeares . And why make you not vse and profit of these so manifest ordinances ? What may we say when we behold your crownes altogether byas ( for they differ each from another as farre , as the regulars and seculars doe ) but the same which made the Messalian Priests to be derided i by their owne followers ? And this Greek prouerbe , k to shaue his bush of haire , which was a flowt against this foolish custome , may be obiected against you without doing you any wrong . And this ceremonie maketh me remember of the Curetes , l Priests dedicated to the seruice of the great Mother , whom some haue thought to haue taken their name from shauing . And Apuleius m maketh his Priests march forward carying the reliques of the Gods , in this furniture of crownes and pontificall ornaments , such as we see they are at this time , and chiefely on the day of the shewes and ceremonies of Diana . It is not vnknowne to vs what you write and teach n concerning your crownes , and of the mysticall glosses wrested from thence . This subiect hath seemed to you to be of such importance , that you haue compiled whole treatises thereof , that we might learne those secrets and mysteries , which are hid vnder the operation of a Barbers rasour . Your canons , decrees , and decretals haue not beene silent , yea , it is a ceremonie annexed to the essence of your Priesthood , o and a marke of the character thereof : as in times past that thread of linnen , from whence the p Flamines haue taken their name , as if we would say filamines was the marke and token of the dignitie of the Heathenish sacrificers . You attribute these inuentions and orders to some Romish Pontifes and Councels , q by going about to rob your ancestors of the honour due vnto them for teaching you those prettie knackes . It is an ordinary speech among you , to say that you are free from secular iurisdiction , and to maintaine this vnlawfull libertie , you haue troubled both heauen and earth : and I beleeue that for a paterne you haue imitated that which was wont to be vsed toward slaues , whose heads they shaued , when they did enfranchise them , and gaue them bonnets r for the same . And all this was acted in the Temple of Feronia , whom superstitious antiquitie held to be the Goddesse of libertie , to the intent that you may make the acts of your ceremonies the more authentike , which are kept in your Monasteries , euen vnto this day , and especially in those of the order of S. Benedict . The same Gentiles , s being madd after the worship of their Gods , to the effect that they might doe the more honour to them , amongst other offrings , they sacrificed and offered to them bushes of head haire cut from their children : in like manner as you doe with the haire of the maides and virgines which are dedicated among you to a Monasticall life . CHAP. XII . Of Benefices and Tithes . THe second King of Rome was the author of the Religion , and of the officers thereof , of the Religion ( I say ) which was obserued in this Cittie , sometimes mistresse of the world . The a ministers thereof were the Pontifes , Augurs , Salians , Feciales , Curions , and others . Now as God ordained certaine lawes amongst his people , touching the maintenance of the Leuites : in like manner the Deuill , who is an ape , perswaded Numa the soueraigne Pontife of his Religion , to find out some meanes for the maintenance of those that were consecrated to his seruice . We will not reproue the statutes of Christian Emperours , b touching their donations and legacies proceeding of their Testaments , which were giuen to the Churches , and that for the vse & weale of the poore . We wish onely that the intention of the testators might haue beene iustly and duely obserued , which was to comfort , to cause receiue , and maintaine with those goods that they had left , the strangers , the sicke , the distressed , the orphanes , the poore , and to redeeme captines . I will seeke no other witnesses then you , how those goods are managed in your Churches . Numa allowed maintenance for the Vestall virgines , out of the common reuenues . Priuate persons being either encouraged by this example , or rather prouoked through a superstitious deuotion , did after the same manner : and the donations whether they were in mouable , orin immoueable goods , encreasing daily more and more , did enlarge the Benefices , and made them become exceeding rich , wherof some belonged to the Princes disposition , or to the common wealthes , or else depended of the Colledge of the Pontifes : and the rest belonged to the presentation of some priuate persons , by the right of patronage : as at this day the Emperour , the Kings , the Pope , & others haue this right of be stowing Benefices . And from thence we gather , that the c Offrings , Pledges , Firstfruits , Mortuaties , Anniuersaries , and Legacies , Fines , Confiscations , and Condemnations were the ordinarie reucnues of the auncient Romane Sacrificers . This is verified by the monuments and sepulchers , from whence you haue taken the modell of the foundations for the dead , which at this day haue for their pile the doctrine of Purgatorie , notwithstanding that those foundations were laid a great while after . For the fifteene Councels which we haue extant in the Greeke , speake not one word of them , although they come so far as the eighth hundreth yeare . We haue the testament of Gregorie Nazianzene , d signed after him by fiue Bishops . All his Legacies tend to the maintenance of the poore . And such as haue written of the antiquities of the Gaulles , doc attribute those donations made for the dead ( which smelleth altogether of their Paganisme ) to the prodigalitie of Dagobert , King of e Frannce , pretending thereby to obtaine pardon for his sins , after he had liued all his dayes shut vp among women . The confiscations haue brought no small gaine to graife those Benefices . We read also that Cicero his house was after his banishment forfeited to the colledge of Pontifes , and consecrated to the Goddesse of Liberty . You haue tolerable and intolerable Benefices ( you are acquainted with your owne terme . ) Concerning the last ; the Popes dispensation is requisite thereto , if any will inioy a pluralitie , which was practised in old times among the Gentiles ( and in some cases we denie not to be iust and lawfull among Christians : ) for to enioy two Benefices , the dispensation of the soueraigne Romish Pontife was requisite , as it is recorded in the Historie of Fabius Maximus . f Now it is not to day that these contentions , concerning Benefices , haue beene engendered . For during the reigne of Valentinian the second of that name , there arose a fierce combat among the Christian Priests , and the Idolaters , vpon the quarrell concerning foundations and legacies . And in this age , the whole life of man were not sufficient to learne all the cousining practises , wherewith this Beneficiall subiect is accompanied , and mingled together . And concerning Tithes , the matter cannot be cloaked any longer with the Tithes of the Leuites , it is but a wett sacke in time of raine , seeing you doe rather with them maintaine your prodigalitie and pride , then susteine the poore . The Romanes payed Tithes to Hercules ; Lucullus g consecrated the Tithes of the bootie which hee obtained in the warre against Mithridates . Liber pater , other wayes Bacchus , h after he had conquered the Scythians , offered the tenth part of the spoyle to Iupiter : Which Cyrus i imitated after he had subdued the Lydians . And fith you will not be put from abusing of Tithes , Gods inheritance to his Priests , why are you not contented therewith , without adding further to your head-peices , Miters , and Crosier staffes , Kingdomes , Dukedomes , Marquisats , together with the very fatte of the earth ? CHAP. XIII . Of Fryers . THe Romane Empire hath beene voyde of Monkerie , I cannot perceiue the print of their feete in Histories , vnlesse we should attribute Monachisme to that societie of Priests , belonging to the Syrian Goddesse , so often mentioned in old times by Apuleius . a And that which I know I haue from the Iesuites owne mouthes , which vnawarres haue discouered themselues like mise , and were very much amased to see in Iappan b a fraternitie and likenesse betweene the ceremonies of those Barbarians , and their owne law-like ceremonies , with other statutes of the Romish Fratrie . There they found the Iammabuxes , whose austeritie being campared with that of the best reformed Fryers of the Popedome , whether it be in watching , fasting , meditations , scourging , with other such like exercises , will be fouud to goe farre beyond your feueritie . They haue their sownings and rauishings in the spirit , like your Capuchins with their armes spred abroad . They haue their Popes , who censure Kings , euen as hee of Rome doth , and deposeth them , thereafter they cause themselues to be carried vpon mens shoulders . The Bonzes are Fryers : the Tundes are Bishops , which haue the bestowing of smaller Benefices , commuand fastes , take order for eating of flesh . Their Monasteries are like vnto Kings palaces : there you may contemplate faire Libraries , dining roomes , galleries , and chappels , they liue in commontie together , they absteine from mariage , and vse poling . They haue their belles , their claustrall deuotion , their musicke , their canonicall houres . Sometimes they are busie in meditation , and haue certaine houres appointed for their recreation . They haue praying for the dead , and the fire of Purgatory is kindled among them , as it is among you ; lights , perfumes , frankincense , and holy water , are not forgotten , no more then are the indulgences and strings of beades , which they carrie in their hands , to number their prayers with . Bulls and warrants for soules are graunted . In a word , it is all one thing : if there be any difference , it consisteth onely in the names . And as you worship the God that is created in your Masse , whom you keepe locked in your prisons farre from any vse , so also haue they their God Amide , which is gloriously seated on the altar in the middest of the Temple . S. Christopher also is worshipped vnder the name of Xacqua . The Turkes haue their Fryers also , which are deuided into seuerall orders & rules of liuing . They make profession of austerity of life , and aboue all things of chastitie , which that they may the better obserue , they pearce their yard and tye it with iron rings which they carrie about them all their life time . They haue begging Fryers , c those that goe bare footed , and others that goe in their shirt , and bare headed , and such as forget not to teare their flesh with stripes . And from whence hath your Monachisme proceeded but from these . We haue made mention before of the Vestall Virgines : we shall adde thereunto , how that the Emperour Antoninus named Philosophus d ordained and erected a new order of Virgins , in honour of his Ladie Faustina that was deceased ; and from whence haue your Sanctimoniall Nunnes proceeded but from this inuention . CHAP. XIIII . Of Flagellants . THe Councell of Latran a hath forbidden to inuent any new sect of Religion . The further we goe , the more this sort of marchandise is encreased in the world . They contend who shall labour most : b and such as will not be bound so strictly , haue inuented a new sect , calied of the Scourged , Whipped , being recommended to the virgin Marie , fellow-brethren of the Rosarie , c Flagellants , which haue rancked themselues in black , blew , white , and gray squadrons . What further ? I hope that very shortly we shall haue some greene like parets , and some red like Cardinals . These are made companies ; and which are ready at all occasions that may happen and occurre for the Popes seruice . I will not take the paines to set downe in particular what games they vse to practise : a certaine learned person d hath done it before me , I shall be content to say only that your Flagellants , and Iesuits haue learned of the Baalites to scourge themselues till they bleed . e The Lupercians running through the citie , bated not only such as they found in their way , but themselues also . f The Aegyptians whipped themselus till they bled , and that during the time that a Cow offered to Isis in a holocaust was consuming . The Priests of the Goddesse Cybele , of Bellona , and of the Syrians , made incisions with kniues and grauen irons , till they made the bloud spring forth , g and this renting was vsed at processions , as it is practised among you at this day , and their sacrifices being finished they scourged themselues . h The Lacedemonians had their diamastigôsis , conforme in all points to the discipline of your Fryers . Who hath required these things at your hands ? CHAP. XV. Of Celibat . AS Vesta a admitted none into her seruice but such Virgines as were pickt out of the chiefest families of Rome , so also the Vest ( which is to say a flamme ) of your Romish Church , will haue those only to be consecrated to her , that keepe their chastitie , or absteine from second mariage : a rule so strictly obserued , that hee is holden to be a sacrilegious person , b whosoeuer will offer to touch the God of your Masse , not hauing the marke of Priesthood , whereunto singlenesse of life is inseparably annexed . If you should aske Siricius Pope of Rome , what moued him to forbid mariage , doubtlesse he would alledge the example of Gentilisme , as his c words doe witnesse , whereof this is the extract . I exhort you , sayth he , I admonish you , I pray you let this infamie be remoued , which Gentilitie ( that is to say euen Paganisme it selfe ) might lawfully accuse . Seruius the expounder of Virgil d witnesseth , that such as had beene twise married were not admitted to be Priests . Of these Gentiles , sayth Iosephus , e the Iewes , namely the Esseans , learned this superstition in their declining age . Clement Alexandrin f writeth , that the Heretickes learned their singlenesse of life of the Paganes , against whom ( saith he ) our Christian Diuines did alledge that place of the Apostle . 1. Tim. 4. In nouissimis temporibus discedent quidam à fide , &c. g The Hierophantes gelded themselues by vsing of hemlocke : in like manner did the Priests of the Mother of the Gods ; And Apuleius h maketh mention of horrible things concerning the Sacrificers of Isis , which had woont to doe the same . The virgins that attended Diana , i and the Aegyptian Priests obserued also this law of chastitie , and that with greater seueritie then the most chast Priest that is in your Church , as the Poets of those times doe testifie vnto vs by very sufficient k proofes . As touching women , they abstained from their husbands company when they were about to celebrate the Thesmophories of Ceres . And as it was a thing ignominious among the Gentils to marrie the second time , which the Flamen Dialis in speciall was forbidden to do , so also those of your Popedome that haue beene twise married , are counted irregulars . CHAP. XVI . Of Mariage . THe Gentiles had certaine dayes which they marked with the blacke stone , and accounted them vnhappy , a vpō which they would rather loose their liues then marrie . And the seasons , dayes , and moneths of these prohibitions and restraints , were set downe by their Diuines . February had eleuen dayes that were dedicated to the memorie of the b dead . March had three during the procession which was solemnized in remembrance of the victorie , that Minerua obtained against Mars the God of warre in defence of her chastitie . And doe you not beleeue with the foolish antiquitie , that the moneth of May is the moneth of fooles ? I haue knowne some so scrupulous and fearefull in this regard , that they held such mariages as were solemnized in May to be vnfortunate . c This moneth had three dayes , on which mariage was not permitted , for the same cause that we spake of concerning Februarie , to wit , because of the feast for the dead , then instituted by d Romulus , and called Lemurales . This is the corner , where the Councell of Trent hath forged the restraint of the blessing belonging to mariage , from the first Sunday of the Aduents vnto the feast of the Kings , and from Ashwednesday vnto Quasimodo inclusiuely . For vpon what authoritie of the holy Scripture can this imitation be grounded , or rather this indecent affectation . And to the intent that I may not inlarge my volume , I will passe ouer with silence many ceremonies which you obserue at your weddings , that are common to you , and the Paganes . CHAP. XVII . Of Miracles . ALL the Doctors a of the holy antiquitie teach vs , that he that demandeth miracles , is himselfe a new monster of infidelitie : and he that seeketh after wonders is a great wonder himselfe : that miracles adde not one iot to the holines of man , for so much as they are cōmon to the Reprobate , and because Antichrist is a soueraigne worker b of miracles . This is your ordinarie note , to call for miracles at our hands , as the Pharisies did in old times , who asked signes from our Lord Iesus Christ. And to shew that you haue whole store-houses furnished with them , to blind the simpler sort you blase abroad the miracles ( although false and supposed . ) of the Crucifix of Muret , of the sweatie Napkin of Cahors , and Chambery , of the Images of our Lady of Loretto , of Puy , of Montferrat , of Roquemadou , and others : of the bodie of S. Claude , of S. Iames , of S. Antonies arme , and of other Saints both old & new . What will you answere to the Turkes , who would haue vs beleeue that their Saints , whom they terme Sehidun , worke many wonders , euen as yours doe , and haue their recourse vnto them in time of necessitie and sicknesse . The b auncient Romanes haue beene as well stored with these , as you that are their successors : their Chronicles beare witnesse , as the predictions of Spirits , that appeared to the liuing : of Images that haue spoken ; of the diuination of Calchas in Homer , that Troy should be taken after ten yeares expired : of the Vestall Virgin that drew water in a siue : of Accius Nauius Augur , who in presence of Tarquinius Priscus cut a whetstone a sunder with a rasour : of Claudia that hailed a great ship to the bancke side with her girdle onely , which neither the multitude of Oxen , nor the force of man could in any wise displace . What answere make you to this my Masters ? Will you say that the miracles of these two Vestalles , were only wrought to declare their chastitie , and not for authorising of Gentilisme ? Verily let vs say that Sathan by such admirable works would haue installed himselfe in the place of the true God , to abolish the true and sincere doctrine , and to insinuate his owne into the faith of men . From whence we gather that your miracles being made and forged for authorising of your Idoles , and confirming of your doctrine alreadie conuinced of lies and falshood , can be no other but the same fiictions and counterfeiting with that maske wherwith in old times he deceiued the poore Gentiles . CHAP. XVIII . Conformitie betweene the Gods and Saints . DArre you deny that you haue placed the Virgin Mary in stead of Venus ? This Goddesse in time of Gentilisme a was worshipped of Sailers , vowes were made vnto her , they would promise to inrich her Temple , whensoeuer they were in any danger vpon the Sea. And this beliefe was so much the rather embraced of them , because they were perswaded that the gouernment of the sea was committed to her charge , because she was engendered of the frothe thereof . She that hath succeeded in her roome b , is in like manner adored and worshipped with all manner of titles , which in truth she would refuse as most execrable blasphemies , if she were to conuerse againe among men . They call her the starre c of the Sea , the Queene of Heauen , the Ladie of the world , the port of saluation , the life , the hope , and to be briefe , they exalt her aboue Iesus Christ d . May it not be that you haue learned these titles of the Idolaters , who called Iuno & Diana Queenes of Heauen ? Cybele wore a Crowne made in manner of a Tower with the Batlements thereof . The Image of the Virgin Mary is thus set vp being Crowned like a Queene in your Temples . The Virgin Mary hath commaundement ouer Purgatorie , into the which shee descendeth euery Satterday , according to the doctrine of the Carmes : Hecate e is the Queene of Hell , and the Paganes held her for their Ladie . And like as in March the Paganes ordained a feast to be kept for Minerua , so also you haue the feast of the conception of the Virgin Mary . In old times Iupiter the Sauiour , Iuno Sospita , and the Goddesse Carna had the Keyes in custodie , and the charge to open the gates of Heauen : this office is resigned ouer to the Virgin Mary . S. George f , although he came neuer into the world , hath succeeded the God Mars or Perseus : S. Katherine to Pallas . S. Cosmus and Damian to the Physician Aesculapius g : S. Vrban to Bacchus . In a word , when there is any disease in hand , or other wayes , we may behold incontinent this succession and resignation of offices : and for conclusion , as there was a certaine Diana , named Strongelios , that is to say , the round , a worke of Praxiteles , so also in Rome , there is a Minerua the round , which is the Pantheon , consecrated in old times to those innumerable swarmes of Gods. CHAP. XIX . Conformitie of the feasts of the Pagans , with those of the Romish Church . WE are content to repose on the seauenth day : the bountifull hand of God doth offer the rest of the daies for our necessity . Whatsoeuer is aboue , hath proceeded of mans inuention , inuention I say , founded vpon the imitation of Gentilisme , vpon superstition and idlenesse . You haue not onely one sort of feasts , but there is of all sorts among you , as among the Gentiles the Lupercalia a , Agonalia , Carmentalia , Consualia , Paganalia , Compitalia , Imperialia , the dayes which they termed Statas ferias , from whence I thinke your stations are come , as likewise your Popish Indulgences . You haue publike feasts , popular b , peculiar to certaine families , such as are the Claudian Feries , the Aemilian , &c. immoueable feasts which are kept on certaine dayes , solemne c or yearely for the greater Gods , for the meaner Gods , for the celestiall , for the infernall , and for those so much reuerenced of Plautus d . The principall law of the feasts is , to do no worke , to shut vp their shops , and e to giue themselues ouer to all manner of idlenesse , both in Townes and Countrey : a lawe ( I say ) very hurtfull to poore families . All the world knoweth , if Tauernes , vnlawfull games , riotousnesse , and all other manner of wantonnesse be forgotten , or not . These complaints are ancient , and in this matter wee haue conformed our selues to the order set downe by the most sincere Councels , and to that which the Fathers of the primitiue Church haue taught . And if we should accuse of these new institutions Gregorie , surnamed the Great , Bishop of Rome , who conformed himselfe to the ceremonies of the Pagans , I thinke wee should doe him no iniury : for writing to Mellitus an English Abbot , f he saith that such as did offer oxen for burnt offerings to the Demons , ought to change that custome into another , and that it shall not be amisse , that at the dedication of Temples , or on the dayes of the memory of the natiuity of the Martyrs , the places where the reliques repose , be decored with leaues and boughes of trees , and be frequented , that the solemne feasts may be kept in their names g . And what is that else , but to change the name onely , and to establish the same thing ? To chase away idolatry that it may be replanted againe more surely ? The custome of the Gentiles was to offer sacrifice vnto Iupiter , and Mercurie : h the Lystrians gaue the name of Iupiter to Barnabas , and to Paul the name of Mercury , because hee was the speaker . And those holy Apostles , did they embrace these honours , howbeit they were not ignorant that they were grounded vpon custome ? Let vs come to the Conformities . Theodoret i acknowledgeth this abuse , and how that the feasts of the Christians haue succeeded to those of the Gentiles : In place , saith he , of the Pandia , Diasia , Dionysia , and your other feasts , we celebrate feasts in honor of Peter , Paul , Thomas , Sergius , Marcellus , Leontius , Antoninus , Mauritius , & other holy martyrs . So much for the institution . And concerning the abuse vpon the feastiuall daies of your Martyrs k and Patrons , doe you not make feasts and banquets after the manner of the Pagans ? feasts notwithstanding which S. Austin l saith , that the better sort of Christians did not vse ? which S. Ambrose ( saith the same Doctor m ) forbad because they smelled too much of the superstition of the Gentils , being altogether like vnto their Parentalia , that is to say , to their funeral feasts . If Tertullian n were aliue , what iust cause should he haue , I beseech you , to exclaime against your dissolute and lewd doings , which you commit on those dayes that are dedicated to your tutelare Saints ? His Apologeticke beareth witnesse of the great indignation that hee had conceiued against that Heathnish madnesse , which you cherish so much . Zacharie Pope of Rome forbade dauncing on feast dayes , ( and hee had done better to abolish the name thereof for euer ) wherefore doe you transgresse o his ordinances ? It is because you will not let goe a iot of those ancient obseruations , and customes , by which you thinke to discharge your selues of that dutie that you thinke you owe to the memorie of the Saints that are deceased . It is well knowne how you terme the passion of the Martyrs , birth . It is knowne likewise with what deuotion the ancients did celebrate their births p , as it is written of Antoninus , that he caused to celebrate his in his gardens . And therefore because the antiquity named the martyrdome of Gods seruants , Birth , in those dayes the people , as in their name , did willingly heape vp offerings , as it is practised in your Churches vpon holy dayes : and hereof Apuleius q shall beare testimony vnto vs , who writeth that hee did celebrate his owne birth-day with great solemnity r , where feasting and banqueting was not forgotten . Vpon your feast dayes one representeth the Saint , whose memorie is to bee celebrated , is not this the same which in old times was obserued among the Gentiles ? The testimonie of Apuleius s , and that mocke of Tertullians * in his Apologeticke , shall suffice me for warrants . The Romanes did celebrate the feast of fooles , which was called Quirinalia , on the eighteenth of February : and you Romish Catholickes keepe the feast of Innocents after Christmasse t . The feast of Candlemasse hath succeeded to Februalia , Lupercalia , Proserpinalia , and Floralia , which the Pagans did celebrate on the same day with torches and lights burning all the night long , in honour of Ceres and Proserpina , to serue belike for a Beacon vnto that distressed mother u while she was seeking for her daughter x : during which the processions both in the Cities and Countrey were not omitted . In stead of Ianus you place the Circumcision of our Sauiour . And the feast of the three Kings , hath it not proceeded from the Heathenish feast of Saturnalia , which was kept at the same time , and with the same ceremonies ? In the beginning of the Spring y the feast of the Mother of the Gods was kept with great magnificence , it was she that had the chiefest place in the Pantheon , as mother to the rest 2 : Pantheon , I say , which Boniface hath since made a receptacle for all Saints , that they may be honoured a on a certaine day appointed , which is in the moneth of Nouember . That great Mother , I say , had in her troupe following her , the commemoration of all the rest of the Saints her children , and there was no sort of playes or sports which was not permitted . Maskes also were in request b , and were the principall part of the feast , to the intent that the lasciuious and villanous facts that they committed , might be the better hid and couered . None is ignorant of that which is practised two moneths before Lent c : this disease is epidemiall , and shame hath taken hold of the wittiest among you , who would gladly finde out some remedie , but in vaine : for the sore is waxed too olde . Moreouer , the Romanes had certaine holidaies which they named Palilia , because they were dedicated to the Goddesse Pales , patronesse of Shepheards d and pastures : during which they vsed to driue their flockes about the parkes with certaine coniurations , to the end that their beasts might fare the better all that yeare long . And further , their keepers with others did leape ouer a fire . Is it not this which you obserue with so great solemnity vpon the vigill of S. Iohn Baptists feast e ? The feast of S. Peters bands hath succeeded to that which was celebrated on the same day , in honor of the chaine of gold that belonged to Augustus : as in like manner that which they call S. Peters chaire was subrogated in place of that day , whereon the Pagans offered to their Gods f meates and wine vpon the sepulchers of their deceased Parents , from whence also that day was named in olde times the feast of S. Peters banquet . The Pagans had feasts for preseruing of their wines g , this is your S. Martin . Your Rogations , are they not in place of the feasts called Robigalia h ordained for preseruing of the cornes from blasting ? In a word , this whole swarme of feasts both double and single , may by the right of succession be termed the daughter and lawfull heire of Heathenish feasts . And Gregory i called Thaumaturgus , that is to say , worker of miracles , hath chased away the false Gods , that hee might substitute in their place the feasts of the Martyrs . The Doctours and Councels k haue forbidden these abuses , wherefore haue you restored them againe ? CHAP. XX. Of new yeares gifts . THe Romanes had the dayes Sigillares , which were celebrated on the sixteenth of Nouember , a continuing for the space of seauen dayes , and were almost such as the Saturnalia : which were called Sigillares , from the Latine word sigillum , which signifieth a little Image , because on those dayes euery one bought of those little Images , of gold , of siluer , of brasse b , of plaster , and of Potters clay , to giue each to another . And the streete where such wares were sold to be giuen away , was for this cause named Sigillaria c . And the same Romanes vsed euery yeare vpon the Kalends of Ianuary d to offer gifts vnto Augustus , although he had beene absent , and to carrie them into the Capitoll . Who doth not perceiue here a conformitie with that which is practised among you , from the first day of the yeare vnto the feast named of the Kings . Though we must not condemne all things which the Gentiles vsed ; yet you should doe better if this affection and good-will were begun and ended with calling on the name of God. And why doe you not call to minde that which Zacharie e Bishop of Rome forbade to doe ? CHAP. XXI . Of Fasts . IN approuing of such Fasts as are conforme to the word of God , wee reproue such as are against it , and haue beene brought in ●●rough abuse . We call that abuse whensoeuer any are led onely by custome , or when they fast in honour of the Saints , as it is obserued on the Apostles vigils . Leo Bishop of Rome a forbiddeth such Fasts , as being set in the place of those which were consecrated to Ceres goddesse of the earth , as b Titus Liuius recordeth . Yea and those were enioyned to fast , who came to seeke counsell of the Oracles , and chiefely of that of c Trophonius . The Turkes obserue their Lent and many fasting d dayes , yea , and farre more strictly then you doe . Concerning the fasts of the Imber dayes , you attribute the inuention thereof either to Calixtus or to Vrbanus , but you might more iustly attribute the same to the e Romanes , vnlesse it be for that you haue foure , and they had onely three , for the preseruation of the fruits of the ground . The first was to the God f Robigus , who was protector of the cornes : the second to Bacchus for vines : and the third was dedicated to Flora , for flowers . Behold then for what cause these daies were called Robigalia , which were solemnized on the seuenth of the Kalendes of May , Vinalia and Floralia . CHAP. XXII . Of places of Refuge , and Sanctuarie . WE confesse that some places of Refuge were granted to the Israelites , a but with great restraints , as it may be seene in the decrees which you haue made . And we impugne not those Asyla , prouided that such moderation be vsed , that vices be not nourished , nor crimes vnpunished . But doe you containe your selues within these bounds ? We auouch that you exclude not from your Asyla b either brigandes , or night-theeues , and such as haue committed any horrible crime within either Church or Church-yard , and when any such thing happeneth the remedie is at hand , they are within the place , from whence they cannot be taken . But what will you answere to Innocent the c third , who maketh no exception ? And is not this priuiledge graunted to the most detestable and abhominable crimes , as it is practised d at the Coffin of S. Roman at Rouen ? There is no more chastising of Ioab holding fast the hornes of the e Altar , nor pulling away of Adonias traytour to the Kingdome : your Churches receiue in differently all manner of transgressors , and this priuiledge of Sanctuarie , hath beene graunted also to Bishops f houses , though they were not contiguous with the Churches . And from whence haue you learned this manner of doing but from g Gentilisme ? The Athenians had an Asylum , whose priuiledges were excessiue . Romulus h did before that time open the same vnto all manner offellons , to the end that his bloudie citie might be the better inhabited . The Emperours statues had this priuiledge , and we should neuer haue done , if we would set downe the seuerall places of Refuge for all sort of crimes , whereof the vse was great among the Gentiles . CHAP. XXIII . Of the Dedication of Temples , and of Changes . GOd commanded Salomon to build him a Temple , he who may be serued in all places , and who in times past was serued in the tabernacles of the desert . That was a common Parish for all the Israelites to assemble themselues in and call vpon the name of God : and Salomon to the end that he might make it the more glorious , did dedicate the same with many solemnities , as we may perceiue in the holy Bible . In the primitiue Church the Christians serued Iesus Christ in desert places , in priuate houses , in caues and Church-yards , being letted to doe it openly , because of the persecution of Tyrants . We condemne not the building of any places that are made for Gods seruice : we build them , you destroy them . That which we cannot approue ; is the cost and charges a of your Temples , which surpasse the palaces of the greatest Monarches , whether it be in magnificence , ornaments , exquisite gifts , and such other Heathenish furniture . All things shine with gold , siluer , and precious stones , as if God did require these things at mens hands , or as if Christians knew not that b the whole vniuerse were his Temple , that he findeth one euery where , and that he will not be worshipped otherwayes then in spirit c and veritie . You reproach vnto vs ( as in old times the Epicurian Celsus did to the primitiue Christians ) that we doe not celebrate the dedications of Temples , of Altars , of Images . We answere you with d Origen , that wee dedicate Altars and Images in our soules , after the imitation of the sonne of God : that we sanctifie our bodie and members to him , that they may be a holy Temple to God. Therefore we will not play the Iewes , and in like manner we curse Paganisme e , from which you haue learned to dote and consecrate your Churches ; so terme you your Temples . And you cannot deny that such customes as are obserued in your consecrations and dedications haue proceeded from those of f the poore Paganes , who gaue order to consecrate not onely publicke Temples , but priuate houses also , which the g Augurs dedicated with such ceremonies as were prescribed vnto them . They tooke hold of one of the posts of the Temple gate , and vttered certaine words , which they behoued to pronounce without stammering in their speech . These dedications were performed also by the Consuls and h Emperours : they had wont also to kindle a little fire , whereunto your tapers & lights haue succeeded : they called vpon that God , to whom the Temple was to be consecrated , your Saints male and female are likewise called on . Thereafter , with solemne words which the great Pontife spake to him that was consecrating , hauing his head couered i with such an Amice as your Priests vse to weare , that he professed to withdraw and take away from all prophane vses , the temple , the chappels , the altars , tables , and all whatsoeuer was therein , and to dedicate them wholly to the God k whom he named . Can you deny here that a great part of the ceremonies of the auncient Romanes , hath beene transferred and made common to the dedication of the Popish Churches ? Enter into one of the Gentiles Temples , remarke it diligently , whether it be in the chappels and altars thereof , whether in the Gods and Goddesses , compare the same with one of yours , was there euer greater resemblance betweene two eggs , or two drops of water ? Why then doe you not obserue that which so religiously hath beene ordained by your l Canons , not to vse any charmes , coniurations , and exorcismes of creatures , by the which is attributed vnto dumbe things a vertue and dignity aboue and beyond the course of nature ? You haue no ground or warrant for all your proceedings in the word of God : Yea , and you m acknowledge that the paterne was taken from the Gentiles , who were the inuentors therof , and if these things were permitted vnto them , that you are nothing inferior to them , & may assume the like libertie to your selues . Those temples of the Gentiles are consecrated to your Saints : if there be any difference , it consisteth in nothing else , n but in changing of the names . In like manner the Pantheon which was builded , and dedicated by Agrippa vnto Iupiter the reuenger , or , after the opinion of others , vnto Cybele the mother of the Gods , was giuen in a propine to the virgin Marie , and to all the Saints by Boniface the fourth , that parricide Phocas hauing also giuen his consent thereto . o Andreas Fuluius a Romane Antiquarie in his Booke , intituled Antichitá di Roma , maketh mention how that not onely the Temples of the Paganes of Rome , but those also of other Kingdomes and Prouinces haue changed their names , their visages and apparell , that they might become fit and handsome for the seruice of your Saints . To conclude , it is in time of solemne feasts that you decke and decore your temples , beyond the ordinarie custome . Hangings p are no wayes spared , no more then are the greene boughes , flowers , and herbes , according to their seasons : this is the same which the Gentiles had wont to doe , who like as they forbad men to enter into the temple of the Goddesse Bona , that was builded on the mount Auentin : so also you forbid to enter into certaine Temples sometimes men , sometimes women . CHAP. XXIIII . Of Altars . THe primitiue Christians had no altars . When the Gentiles reproched the same vnto them , they sought to call them backe from the materiall altars vnto the a spirituall . We read sometimes in the Fathers of b altars , which they doe not vnderstand in their proper signification , but by a translation the holy tables , dedicated partly for receiuing of the c offerings , & partly for receiuing of the holy supper . Our altars , sayth d Origen , are the spirits of good people that breath forth a sweete incense , the prayers and supplications of an vpright conscience . That which e S. Austin saith in a certaine place to draw neare to the altar , to be partakers of the Eucharist , he expoundeth it in another place to draw neare to the table . And if he hath said in one place ; f to receiue at the Lords table , he sayth in another , g to receiue at the altar , which is but one manner of speech borrowed from the law vnto the grace of the Euangell : as we perceiue that there is nothing more ordinary among the Prophets of the old Testament , then to expresse and declare by the termes and ceremonies of the Leuiticall office , that seruice which was to be rendered to God spiritually in the Christian Church . Among the Paganes no sacrifice could be performed without altar and h fire . We are not ignorant how your Doctors make some difference inter aram & altare , and say that ara signified a holy hearth , an altar fit for fire , which the Christians ( say they ) haue not , but haue indeed Altaria , altars without fire . And who doth not perceiue that this distinction is friuolous , sith it is i said ; Thure calent arae , and we read , Altaria fumant ? Among the Arguments which in times past I haue heard alledged for proouing of the antiquitie of your Religion , the altars had as it were the first rancke , which made me remember of Clement k Alexandrin , that writeth , that the Paganes bragged much of a very old altar , that was in the I le Delos , to which onely it is sayd that Pythagor as went , as to that which was not defiled with slaughter or bloud . The altars of the Gentiles had certaine patrones l vnto whom they were dedicated : which you follow foot for foot , whiles you say , this is the altar of the virgin Mary , this is S. Peters altar , vpon such an altar the Masse of such a Saint must be celebrated . And what answere will you make to S. m Austin , We build not , sayth he , temples vnto our Martyrs as vnto Gods , but monuments as vnto dead men , whose spirits are liuing with the Lord. Neither yet doe we build altars , on which we offer sacrifice vnto the Martyrs , but vnto God onely , who is the God of the Martyres and ours also . CHAP. XXV . Of Lights . NVma Pompilius a more then seauen hundreth years before the comming of Christ Iesus , ordained that the sacrificers should execute their office with a lampe , or lighted taper , which commonly was made of the Teda , or the b Pin. It was a mysticall signe of the Philosopher Pythagoras not to dispute of diuine matters without light . And that dotish antiquitie did attribute to the fire a facultie of c purging , not onely externall things but the filthinesse of the soule also : and had the same in so great d reuerence , that shee vsed it commonly at all occasions , as well for holy purifyings , as for expiations or magicall purgations . At the dedication of Temples , at sacrifices , at processions the vse of fire was not forgotten . Yea euen men , and namely old men e were purified , which was obserued by Medea hauing perswaded the daughter to murder the father , in hope that she would make him become young againe . They dedicated ships vnto the Gods , euen as at this day little barkes f are baptised , the fire was in great request , and from thence were the priests of the Gentiles named g Fire bearers . Ceres the mother of Proserpina was called h Tedifera : at whose sacrifices this ceremony was religiously obserued , namely to light them with torches , yea , euen in the noone day . The hystorie of the Vestals is knowne to euery one , as likewise that perpetuall i and neuer quenched fire consecrated to Vesta : wherefore we will not insist therein . Let vs say rather , that lights haue setled thēselues in the Church through imitation of the Paganes , and not before S. Hieromes time . And whereas Vigilantius found fault with the tapers that were lighted before the sepulchers of the Martyrs in faire day light , S. Hierome answereth , k that it was done by some secular men , or by some deuout woman through ignorance or simplicitie , of whom it might truly haue beene said with the Apostle , I confesse , they haue the zeale of God , but not according to knowledge . l Lactantius hath very grauely and learnedly exclaimed against this superstition . Eusebius mocketh Licinius , whose custome was to sacrifice vnto the images m of his Gods with lights , as the altars of Saturne were lighted in like manner . And before these , n Tertullian cryed out , let your workes rather shine , and not your gates : But it is pittie to see more of the Paganes gates without these lampes , then of those of the Christians . That learned man Beatus Rhenan : o could not hide that which he thought , writing in these termes : Truly it cannot be denied that the ceremonies p of burning candles , which the Christians are accustomed to carrie in our Processions , on the day that is dedicated to the purification of the Virgin Mary , haue had their beginning from the Februa , or cleansing sacrifices q of the Romanes . So by this change men haue borne with the frowardnes of Paganisme , which the vtter abolishing of the thing would haue prouoked vnto further wrath . The Doctors r of your Church doe agree with that which is aboue mentioned . But it shall be good to heare what one of your most famous Schoolemen Iames de Voragine s reporteth concerning this Processe : The feast ( sayth he ) in honour of the mother of light , hath beene changed to the end that we may carie lights in honour of her which hath borne the true t light , so that it is not kept any more in honour of Proserpina , spouse to the God of hell , but in honour of the spouse of the God of heauen : neither yet in honour of Februa mother of the God of warre , but in honour of the Mother of the God of peace : neither in honour of the Court of hell , but in honour of the Queene of all the Angels . And that lampe u that burneth continually before the God of your Masse , hath it not also its beginning x from that custome obserued in old times among the Images of the Persians , of the Athenians , of the Delphians , which vsed the same before the Idoles of Apollo and Minerua ? or from that fire which was carried before the Emperours when they went abroad into the citie of Rome ? When you celebrate your funeralls , the bodies of the dead are enuironed with tapers , lampes , and torches together with their scutcheons . Looke what Suetonius y writeth , and you shall learne that the Gentiles were wont to doe the same . And Seneca z complaineth saying : So often among my neighbours haue they called out lowd on those , that were deceased , so often haue the lights and torches marched before the entrie of my gate , being followed with the funerals of such as were newly dead . CHAP. XXVI . Of Organes . THe Church of Israel vsed Organes and other musicall Instruments , which neuerthelesse those that are best versed in antiquities , thinke to haue beene different from our instruments that are vsed at this day . But ( as they are vsed among you ) you cannot free your selues from Gentilisme , although ( to escape and goe away free ) you doe attribute the first institution of the melody a of your instruments vnto Vitellius Bishop of Rome , and to some other of your Pontifes . Numa Pompilius was before them more then a thousand and two hundred yeares . It was hee , that in his time did finde out the sounding of Organes , Flutes , and Violes , to sing Hymnes , Peans , and Canticles in honour of the Gods. The Poets which are keepers of the Charters and Records of those Ceremonies will bee my warrant b . Iudge therefore with an vpright conscience , if any Heathenish singing ought to bee admitted into the Christian Church : yet , in so saying we condemne not the holy vse of instruments of Musicke , and singing , in the Church to the glory of God. CHAP. XXVII . Of Images . IT is a deepenesse without ground to discourse of Images . Wee will saile forward thereon with all possible diligence , that we may make no stay in this nauigation , from whence the compasse of the word of God is able to deliuer vs , that wee may arriue at the port in due season . Origen , Arnobius , Minutius Felix , shall answere vnto the Gentiles touching this reproach : You haue no Images : you are rid of this paine , because you haue peopled your Temples therewith . This last Minutius Felix a reproched to the Gentiles , You consecrate Gods of wood , we reproch the same to them , and you also . The Pagans had a two-fold vse for their images b , the one politike , for the history and memory of things past , the other for religion . We approue the former , and reproue this latter . The Temples of the Persians had no images c , and one of their Kings pulled downe to the ground those of Grecia . The Romans were commended for honouring their Gods without images d , the space of an hundred and seuenty yeares . And Varro e one of their Diuines hath freely confessed , that such as first did set vp images for the Gods among the people , had shaken off all manner of feare , and had multiplied errours f , seeing the Gods ( saith he ) haue beene easily vilipended vnder the stupidity of images . Behold then the liuely effects of images , which is to haue taken away the feare of God out of the world , and to haue encreased errours g . Truth it is that the affection which those poore people carried towards the dead , and their parents deceased , was the occasion of this filthy abuse ( the spring whereof is artributed by Isiodore h vnto Prometheus , who was the first that counterfaited the images of men in clay ) as well to solace the heauines which they had contracted through the losse of their dead , as to keepe them fresh in their memory , and to honour them the more . But what inuentions of men can preiudice the commandements of God ? What matter should Gregory of Nysse i finde here to exclaime against you if he did returne from death , wherefore doe you restore againe the seruice of idols , vpon pretence of Christianisme ? Go to , let vs see how this error hath entred and beene cherished in the Church . When the throng of the Gentiles was entring into Christianisme , many things were tolerated in them , and some of the Pastours thought that they had gained no small matter , by leauing vnto them the images of Saints , in place of their idols . But in the end , Gregory Bishop of Rome , let all goe loose , and in stead of banding himself against Paganisme , as many good Bishops had done , both before him and in his time , became both a counsellor and an example vnto them , that they might frame themselues vnto their customes . And behold how he writeth k to Serenus Bishop of Marseilles . Thou shouldest haue taken heede that thou didst conuerse , chiefly with the Gentiles , to whom pictures are in stead of reading , to the end that no slander be raised against them , vnder colour of lawfull zeale , wherewith thou art not cunningly induced . From this carnall prudence of Gregories , Idolatrie hath entred in with a full streame , so farre that she hath drowned the seruice of God , and almost ouerwhelmed his Church . But for an antidote against this cruell maladie , let vs consider diligently , I beseech you , that , which Baruch hath written ; l the conclusions which the Prophet gathereth , are as well against you , as against them , considering the true resemblance that is betweene you both . Among the Pagans m there was images of Gold , of Siluer , and were carried on mens shoulders : doe you not after the same manner to S. Roche , S. Geneuefue , and others ? You prostrate your selues before Idols , you worship them deuoutly n the like also was done before Idols by that troupe of Chaldeans . Moreouer , those Pagans trimmed their Gods with precious apparell o , as if they had beene liuing men , this same is your manner of doing , which some of your principall Doctors p haue thought fit to be banished out of the Church . The Chaldeans did not forget lights , this was q one of the chiefe ornaments of your Idols : you shall be iudges if S. Iames of Compostella and other Saints see the better , because they are lighted r with torches that burne neere to their images . The continuall and frequent vse of burning , made those Images blacke s and smoky . The same incensing and burning is often practised among you , and is one of the principall points of the seruice t which you doe to your Images . If any warre had happened , the Gentiles would striue who should hide the poore Gods best , that they might preserue them from the furie of their enemies , and in that did the chiefe care of the Sacrificers consist . The image of the virgin Mary had a priuiledge aboue these , to make her complaint to S. Hyacinthus u who was canonised some three dayes agoe , that so happily he had saued himselfe , but as for her , she was like to be vndone , being left vnder the captiuity of the Tartarians . You imagine that you haue found out an escaping hole x whiles you teach that they are the principall persons , whom you honour , and not the images : and doe you thinke that the Gentiles knew not this shift y ? You haue therefore like vnto the Gentiles defiled the Maiesty of the liuing God , by comparing him to a representation z or remembrance of a corruptible man , and of the most filthie and deformed beasts a Those haue set vp their images that they might represent the false Gods : you haue set them vp likewise to shew that which cannot be represented , as the Image of the Trinitie may beare witnes . Those haue dishonored God through their Idols : you do no lesse through your Images . And doth not the Eternal forbid his owne b to follow the Gentiles in these manner of doings ? Remarke , I beseech you , that he saith not , you shall not doe so to Mercury and Pallas , for he speaketh of himselfe , and commandeth them not to mingle his seruice with Images ; because such things are an abhomination vnto him . All doe agree c in one , that the Gentiles haue hatched and brought forth Idols . and that they might the more easily deceiue the simpler sort , the stuffe and matter thereof was exquisite : and behold wherefore Charles the great d calleth Images , with the honour and seruice done to them , the olde and worme-eaten error of Gentilisme . And may wee not obiect vnto you the same that Faustus obiected against the Christian Idolaters ? You haue conuerted the Images into Martyres and Saints , whom you worshippe with the like affection and deuotion . Your S. Gregorie e is pleasant , while hee saith ( as we touched a little before ) to proue the necessitie of Images , that they are the bookes of Idiots : this is the same argument that was vsed by the heathenish Philosophers f that they might attaine to the knowledge of God through Images , which were giuen to mankinde as the true elements of all sciences . O blockish people , which had more blockish tutors then themselues ! And what manner of schoole ? That those that haue mouthes and speake not , being voide of all humane functions , should teach g those that speake , and reason . Let the Diuell then be master of this colledge : and it is hee indeede that hath caused them to erect Images to him , let it be at what rate soeuer . And Durand h doth not dissemble the matter , writing that the Church of Rome hath learned of Nabuchodonozor the manner of blessing and consecrating of Churches , vsing the same manner after which he consecrated his golden Image , that hee caused to be set vp that it might bee worshipped , like vnto that huge and immeasurable Colossus of S. Christopher , set vp in our Ladies Church in Paris . And like as the Pagans held it for great piety and deuotion , to set vp in euery corner of the streetes and lanes , yea , and aboue the toppes of their gates puppets representing their Gods , so also there is no corner among you , which is not decked with this sort of marchandise : and behold wherefore Apollo in the Tragedies i is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if wee would say , lodged in the streetes and lanes . Furthermore , you haue , after the like manner that the Pagans haue , those little Images , named Oscilla k pourtraits made after the likenesse of the mouth : and you vow to your saints the resemblance of your diseased members , and other parts of the body that you may recouer your health : and the walles of your Churches are like vnto the walles of the temples of those Aesculapian Gods , which were pictured with armes , and legs , and other parcels of mens bodies , which proceeded of the inuention of Hercules , of whom the Grecians , as witnesseth Arabon l haue learned to consecrate vnto their Gods , tables and boordes containing the inscription of the diseases , whereof they thought they had beene cured through their helpe . And your superstition hath ouerflowed so farre , that you haue done as much for beasts m . And m Cato maketh mention of the requests and prayers , which the Romanes made for the health of their bessts , which that poore Gentile mocked . Moreouer from whence come your Agnus De is o , and such other trash , to which you attribute so many vertues against all manner of diseases , but from the ancient sorcerers and magicians , which had wont to make certaine Images for the Angels , for the Demons and Planets , that they might serue for the like p antidote and preseruatiue against dangers ? We shall neuer haue done , I will conclude therefore that you are Gentiles by imitation , who adore your Gods q after the same manner , who lodge your Images & reliques on Coushions in the Churches , as these did their Gods on the puluinar , which was a certaine place in the fore part of the Theater , that so they might bee the better seene . CHAP. XXVIII . Of Reliques . VVHO doubteth but Sathan is the author of adoring reliques ? The Historiographers Ruffinus and Socrates a beare sufficient record , writing of the body of Babilas Martyre . And the conclusions which the Fathers made being assembled in councell at Constantinople , in the time of Leo , to wit , that the worshipping of Reliques was meere Idolatrie , declareth sufficiently in what ranke wee ought to place them in the Church of God. The third and fourth age after Iesus Christ , were ignorant of this new fashion , which smelleth altogether of Idolatry . S. Austin b would not admitte those reliques : S. Chrysostome c condemneth and reprooueth the same . By what gate then haue they entred into Christianisme ? Such as are skilfull in profane Histories , are not ignorant of the transportation of Theseus d d his bones , which Simon remoued from the Isle Scyros into Athens , and that Antigonus did in like manner with the reliques of Demetrius , which in great pompe and solemnity hee transported from Syria into Grecia . And concerning the religious honour , wherewith the Gentiles worshipped the reliques of their dead , behold here what S. Cyrillus Alexandrin e saith : In old time ( saith he ) when certaine men had hazarded themselues in the battell of Marathon , in defence of whole Grecia , and had died valiantly fighting against the armie of Xerxes : there was a custome among the Athenians , to assemble themselues at their sepulchres , and to praise them highlie once in the yeere , Moreouer f Plato himselfe saith of those that haue liued well , and died nobly , that they are become like Daemons , and that wee ought to serue them after their death , and worship their shrines . Eusebius g also maketh mention of the same Gentiles , who made their supplications neere to the shrines where the ashes of those were kept whom they thought to haue beene valiant . And in these passages of Eusebius h and Cyrillus , concerning the Gentiles , is this word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Ruffinus interpreteth thecas , These were the shrines and pots wherein the ashes were kept . This inuention therefore hath proceeded from the Gentiles i vnto the Christians , and these heathenish examples , haue beene the cause of this foolish imitation k in Constantine the first Christian Monarch , whose chiefe occupation was , to studie curiously how to finde out the bones and ashes of such as were holden for Saints , before whose pottes and cophins the Emperour Theodosius , did likewise bow downe himselfe . A custome that hath beene renued since in S. Ambroses l age , where they continued to seeke after them , to carie them from place to place , and to recommend them to people m . From this custome which the Pagans had to conserue religiously the spoiles of their Gods ( for according to Apuleius they did so terme their reliques ) proceeded the difficulty which was made in granting to the Christians the body of their Bishop Polycarpus , thinking that they would make a God thereof and adore the same . And Eusebius o doth learnedly remarke the answere returned by the Christians , protesting that it was not vnto the true God alone that they did this homage . And these p puluinares , or beds finely trimmed in the fore part of the Theater , where those reliques were , doe they not argue from whence they haue proceeded , and to whom the first inuention of this Idolatry ought to be attributed ? In the time of Paganisme , they carried them at Processions q , they were shewed on the Theaters , as they vse to doe with the napkin of Chambery , which is now transported into Thurin . It is the same worship , it is the same seruice , that is vsed now in your Churches towards the bones of your dead . The Turkes and Mahumetans r haue also the reliques and ashes of their Saints , whom they name Sehidun , and yeelde the same honour to them , that you doe to yours . CHAP. XXIX . Of the feast Corpus Christi . VVHere haue you found that the bread of the holy Supper ought to be adored ? And what is the foundation of your adoration ? Truely Gentilisme a is the groundstone and pile whereon you leane , which adored one Iupiter Pistor . It is true that you haue other presuppositiōs : to wit , that the bread is changd into the true body , and the wine into the true blood of Christ Iesus : the body must needs be accōpanied with the blood , & the blood must needs be accompanied with the body b : and both being together cannot be without a soule : & Christs soule cannotbe without the Deity : & there upon , as on the top and finall end of your building you ground this adoration , which is the only Helena , for whose cause this warre was enterprised . Pope Honorius was the author c thereof , the yeare 1226. Vrbane encreased the same much through eestablishing of the solemne feast of sacri d Crustuli , as you tearm it , the yeer 1264. which was ordained to continue for euer by the councell of Vienne , the yeere 1310. And this feast is cōmonly called among you , the day or the feast of the holy Sacrament , which you beleeue to be the Sacrament of miracles . And that day which is so solemn , is dedicated for promenying your Hoste too and fro through the townes and countrey , with as much mirth & gladnes as the Romans were wont to vse in certaine playes , wherof Suetonius e maketh mention , at which time they builded vp scaffolds in the streets and lanes , and there did lay vpon tables the Gods whomthey kept in their houses , whom they decored with flowers and costly apparrell , and in these generall supplications , the Priests of the Gentiles had also their heads deckt f with Garlands & Flowers . And this pompe of your God Hercaeus , putteth me in mind of that which the Heathen obserued g in old times , at the feast of Ceres , Iuno , Mars Isis and others of the like kinde , to whom ( as Ca to n saith ) they offered wine & milke , and after they had promenied those Gods about the fields in open shew & procession , they sacrificed vnto them a hog . And to shew that I speak not this of my self , to authorize that which I say , I will haue recourse to that which the Diuines of the Pagans haue i written . Virgill shall here be placed in the first ranke , who in the first of his Georgicks describeth the pompe of Ceres , and of that which was obserued at the feasts Ambaruales & other Ceremonies . Apuleius k in his golden Asse nameth it hostiā circumforaneam , after the same manner that wee may tearme the God which you carry abroade in as great , or rather greater state and triumph then the poore Pagans did , when they pulled Isis out of her temple , that shee might view the fields and be merry , as the Poet Claudian l hath learnedly represented it , whom you would say had set downe all your Ceremonies in writte . Your Hoste is carried by one of your Ptiests : the canopie is vpholden by the chiefe inhabitants thereabout . Those whom you name Ecclesiasticks , are in the first ranke , apparrelled in their white surplices and fine linnens : musick is not forgotten , no more then are the melodious sounds of all kinde m of instruments , as of drummes , pipes , trumpets and harpes , together with that thundring noise which bombards and canons are accustomed to vomit forth . And who would not be afraid of such fearefull crashes and noyses ? Hereunto may bee applied Lucans n verses : And Bellona neuer heard any such tempests during her feast , as the God Elicius worketh when he is drawn out of his sacred habitation . We may insert here that which o Apuleius writeth of the pompe of Diana , which is a place worthy to bee remarked , for the true and manifest declaration of the conformities which are betweene the procession that was obserued then , and that which is vsed in your Church vpon the day mentioned , whether it be in the ornaments of the streetes , in the ornaments of men and womans apparrell , and in the order which was obserued : That which is said already shall suffice to declare how you are inuolued in the like crime of Idolatrie , that the Pagans your predecessors were , who ( if they were now aliue ) should haue cause to bee p astonished , for as much as of a Christian , you haue made a Polyphemus eater of men . And the opinion that you haue concerning your transubstantiation and corporal eating is it not mocked by nature ? What , to worship a creature , yea an insensible creature , in stead of the liuing God ? What , yea and to eate God substantially ? Beware of Cicero q his verdict , and of that mocke of r Auerroes , as like wise of that Satyrick , who by mocking of you as well as of the Aegyptians , hath said O sanct as gentes , quibus haec nascuntur in hortis Numina . CHAP. XXX . Of Processions . TErtullian a conuinceth of Gentilisme the processions that are vsed in our dayes , And I beseech you in what schoole haue you learned these Processions Amburbiales , Ambaruales b , Ambecclesiales , with the pompes , Lectisternia , Puluinaria or pillowes , with other circumstances as well of necessitie as of decencie , but in the schoole of the Gentiles ? If there be any difference , it shall not be in the thing but in the name , seeing the Romanes c called them supplications . And you cannot deny the conformitie that is betweene your processions and the supplications of the auncient Idolaters . It is but folly to attribute the inuention thereof to Agapetus Bishop of Rome , and further to pretend that the Fathers of the Primitiue Church haue made any mention thereof , as they wold haue vs to beleeue of d Tertullian , because he vsed these Latin words , Procedere & Processio , in a certaine place of his workes . For it is as much as if we would say that the Romane Emperours raigned in the time of the common-wealth , the consulship , or tribuneship , because the captaines that commanded ouer the armies were named Imperatores . Numa Pompilius was the inuentor e thereof more then a thousand yeeres before , and the vse of this statute tended , either to pacifie their Gods , or to enioy peace , or to the preseruation of the fruites of the ground . f Apuleius describeth the order and ceremonies thereof . Trebellius Pollio g doth in like manner . Who doubteth therefore but you haue learned all these ceremonies of the Pompilian religion ? Let vs see how they marched . We haue made mention hereof in the title of the feast of Corpus Christi , wherefore to bee briefe , we shall say onely , that they sung responsarie Letanies with their little verses , and Peans in honour of their Gods , and carried lights h with them . I haue often remarked in Paris the chiefe citie of this kingdome , those solemne processions , where the reliques of all the Churches were carried , and chiefely those of the holy i Chappell , and amongst others were also the chests and cabinets of S. Marcell , and S. Geneuiefue , the goddesse of the Parisians : and in truth I called to remembrance at that time the reliques of Iupiter and Anubis , which were caried solemnely by the Heathenish Priests , hauing garlands on their shauen heads , like vnto the Monkes of S. Geneuiefue . And this honour k was so highly valued , that Commodus Antoninus the great Romane Pontife , to the end that he might become worthy , both of that garland of flowers , and to touch the chest wherein Anubis was carried , caused his head to bee shauen after a round fashion . The Senators made vp the last part of the pompe : and sometimes the common people was mingled with them indifferently . Sometimes the Matrons , when any perill or dangerous warre l was like to inuade the common-wealth , enuironed their temples , marched about them in procession , sweeped the altars with veruen , prayed on their knees , lifted vp their hands towards heauen , called vpon their Gods , with as feruent deuotion , as you doe vpon your Saints . There was many lights , resting places m were made to serue for stations , where the Chest-bearers might take breath a little : the streets were hung n and couered , and at such time as the procession was to passe by , it was not permitted to looke downe from the windows aboue , o as I haue seene this obserued in some places : The trumpets brayed ; as the sound of your belles doth now , the altars and images were perfumed with incense , the shops & palaces of iustice were shut vp , and p such deuotion was among them that euen the prisoners were in some part eased of their bands . And those rogations or processions , which you make before the ascension of Christ , from whence haue they taken their beginning ? Truly from the Pagans . Virgil q holdeth not his peace . Cicero r himselfe doth approue them , for preseruing of the fruits of the ground , to repell thunder , and such other intemperature of the aire , for the health of the people . And behold wherefore the Athenians did send euery yeare to Delphos a branch of the Oliue tree full of fruit , for the preseruation of the fruits of the ground . This is the end and vse of the processions that are vsed in your Church . The matrones and maides of Segesta , atowne of Sicilie s , being crowned with garlands followed with incensing the image of Diana , which was carried solemnely throughout all their Country . In the end , as the Persians in their processions carried t their Orimasda before their King , so doe you promenie abroad in the fields the chests and cophins of your Saints . CHAP. XXXI . Of Church Banners . I Had almost forgotten the Banner and Cornet which they display in the wind . Antenor was the inuentor thereof , and caused draw thereon a hog a . And as he was addicted vnto the seruice of Iuno , whom the foolish antiquity held to be the Queene of Heauen , so also he dedicated vnto her his Labarum , and commaunded the same to be set vp in her Temple ; and not without some mysterie , seeing the hog was the offering that was sacrificed vnto her , an offering worthy truly of her incestuous vnchastnesse b . The Romanes called also their banner Labarum , wherein was painted Mercuries white rod , with two serpents linked together and in the ages following they had the c Minotaur , and last of all the Eagle . This warre-like ensigne was adorned with gold and precious stones , which the Romane Dictators , the Emperours and souldiours had in great reuerence . Behold here what writers say . Dionysius Halicarnasseus d : the ensignes are sacred vnto them , euen as the images of their Gods are . e Tacitus called these banners the Gods of the legions . f Tertullian , the religion of the Romanes ( saith he ) is altogether warre-like , for she worshippeth the ensignes , sweareth by the ensignes , and preferreth them before all other Gods. Is it not from thence that you haue taken your banners to plant them in your processions ? So g that it is no wonder , if the crosse entering into this place , if by degrees from this vnproper signification shee is turned into deuotion , into superstition , and meere Idolatrie . To conclude , if there be any difference it consisteth onely in this that the banners of the Paganes were dedicated to the Gods , and those of your religion to the Saints that are the patrones and protectors of your Parishes . S. h Ambrose nameth all such doings an Heathenish errour , and a vanitie of the vngodly to adore the wood of the crosse . We are not ignorant of the reformation made by Constantine the great touching those banners : for he commanded to be grauen in his Labarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i , not to the intent that it might be worshipped , or carried at generall supplications , but to serue for colours to the regiments in his armie , and to declare that Iesus Christ was the anker of his hope . CHAP. XXXII . Of Litanies . AS the adoration of Saints hath not beene taught in the primitiue Church , neither yet many ages after : so also we doe not find any footsteps of those Litanies , which you cry out so lowd whether it be at your processions , or in your temples . We deny not that the Church triumphant hath a care of the militant , and it is because shee being voide of all cares of this world , is now the more feruent in charitie & zeale towards the glory of God. But to draw from thence any consequence for your Litanies , no good logicke is able to perswade vs : vnlesse you will be pleased with the obiection made by Celsus against a Origen , That it cannot be displeasing vnto the souereigne Gods , that prayers and supplications be made to the Demons , as vnto their friends : the answere returned to him by the Doctor tendeth to this , that worship belongeth onely to God. And concerning your Litanies we haue the forme thereof set downe in the Records of the heathenish b diuines , who describe vnto vs after what maner Ceres was worshipped , chiefely by the Countrey people , which adored her aboue all other Heathenish Diuinities . And c Polydore Virgil writeth that the Romane Litanies haue gotten entrie into the Church , and it is to be remarked that the interpreter of Virgil vnderstandeth those to be Litanies & supplications which are mentioned in these verses that we haue set downe here : Sic memorat , simul Aenean in regia ducit Tecta , simul divum templis indicit honorem . CHAP. XXXIII . Of holy Water . YOu say that you haue the custome of holy Water from the tradition and institution of the Apostles : and the ceremonie of consecrating the same , for watering of those that assist the sacrifices , is attributed by you vnto Pope Alexander the first of that name a . We deny that the Apostles did euer ordaine any such thing , and you cannot find one place throughout all their writes , as one of your greatest Iesuites b hath verie well acknowledged . Let vs therefore attribute the first inuention thereof vnto Numa the second king of Rome , author of the coniuration and exorcisme of sea-water , or salt-water , because ( said he ) the salt is partaker of the firie nature , which is very fit for purification . Wherefore , seauen hundreth years before the comming of the sonne of God , this water was vsed among the Romish Gentils c , and more then three hundreth and seuentie yeares after , witnesse the Emperour Valentinian , who hauing beene sprinkled with this water by the Sacricer of the goddess Fortune , to whom he had gone in , smote him immediately thereafter , saying , that he was rather pulluted then purged thereby . But what doe I say seauen hundreth yeares , seeing d Homer bringeth in Agamemnon , commanding the people to purge themselues by water , and to throw their bodily filthines into the sea ? From whence it may be perceiued , that these expiations are not found out lately , it is a great while since Sathan deuised this purging water , this holy water . The Pagans had their water e , you haue yours also , it is all one water , both in vertue and consecration . When that poore people went about to doe seruice vnto their celestiall Gods , they washed their bodies f all ouer , thinking that for the rest it was enough if they vsed but one simple g purgation , or aspersion to perfect and finish the sacrifices of the infernall Gods. The Turkes hold it an abhomination , to enter into their Moskees vnlesse they haue first washed and purged themselues with water . You and al these people haue attributed the like vertue vnto this water to serue for the h purging of sinnes : and you all together haue applied it both to the liuing and to the dead ; and you haue assured your selues that all your wicked deedes were wiped away i through this onely benefit of aspersion : and for your part , you haue put it in the place of the bloud of Christ k Iesus , which you cannot denie . And would God that the Poets , who were the Diuines of the Gentils l , might perceiue your superstitions , and most of all this false beleife that you haue concerning the vertue of purging water , they would not faile to mocke you : and one of their Lawyers m should haue very good reason to anoint your head with his graue censure , euen as you wash the same with water . It is not vnknowne to any , that among diuerse trades which men vse , such as be merchants , are commonly accused of lying and periurie ( I speake onely of the worser sort and such as haue played bankrupt to an vpright conscience ) but the remedie against those crimes was at hand , and there needed but one drop of this water , to take away the wound , and the scarre thereof both together , which was named Mercuriall from the God n Mercurie , surueyer of the gaine of such as traffiked . If they had gone about to touch those things which they accounted sacred , they prepared themselues first by sprinkling o of this water . Seeing therefore this water was ordained for so many vses , it was carefully kept and much reuerenced : and for this purpose they had two sorts of holy water pots : the one great , which was made fast at the entrie of their Temples , and the other portatiue , for the daily vse of their domesticke purifications . Is it not the same that is practised among you at this day ? You couer your selues with the example of p Moses , who clensed the water with wood : and of Eliseus q , who did in like manner with salt . But what difference is there , I pray you ? For that which they did , tended to the nourishing of the corporall life , and you extend the same to the cleansing of soules . And Gregorie the first r commanded , that he that had slept with his owne wife , should not enter into the Church , vnlesse he had first washed himselfe with water . He sheweth the reason ; to wit , that although mariage be permitted by God , yet man cannot enioy the companie of his wife without sinning a little , and therefore he ought to purge himselfe . Is not this the same that the Pagans had wont to practise s in old times ? CHAP. XXXIIII . Of Pilgrimages . THe custome of Pilgrimages began onely in the time of Constantine : and thereafter through succession of time , was refuted by Gregorie of Nysse a in a very learned and eloquent Oration , which he made vpon that subiect , and contained three principall poynts : First , that Iesus Christ in the fift Chapter of S. Mathew , had not placed Pilgrimages among those workes , which are the cause of mens saluation : Secondly , that there was many spirituall dangers in such iourneys , and chiefely for women : Thirdly , that we could find nothing in Ierusalem , that was not in our owne countreys , sith there are temples euery where b . These reasons are to a purpose , and are grounded vpon the holy Scriptures : but our Grand-fathers being come from Paganisme , could not cleanse themselues so well , but many spottes remained still on them , and amongst others this madnesse of trauailing to places that were reputed more holy then others , which no doubt the Gentiles haue left to you as an inheritance , who before you , toyled themselus with these forraigne voyages , which they vndertooke through the deuotion and religion that they carried towards the Oracles of Delphos , and c Iupiter Ammon , with other infinite places that were more honoured then others by Gentilisme . The Turkes make these pilgrimages after the like manner that you doe , and goe to the Mequis d with as much zeale , as you would goe to Rome , Ierusalem , Compostella , and other parts . CHAP. XXXV . Of Oathes . THe holy spirit willeth , if one must sweare , that it be by the name of God a onely : the manner is set downe to vs in the holy word , with threatning the transgressors of this law . Wherfore then do you sweare b by the name , & vpon the reliques of your Saints , and by your Saints themselues ? The Gentiles did sweare c by Iupiter , Hercules , by the fortune of their Caesars , and by the starres . Their books are marked all ouer with such doings . Haue you not learned this lesson of them ? And S. Antony vpon whose arme you sweare , is he not successor to the Pater Patratus of Rome , who had the charge concerning oathes ? You shall hearken ( saith the Eternall d ) vnto all things which I haue said vnto you , & you shall make no mention of the name of other Gods , neither shal they be heard out of your mouthes . These commandements are repeated in another e place : and in another f hee threatneth to roote out such as sweare by Malchom . And are you ignorant that the Christian Religion teacheth vs to sweare in our neede by him g who is greater then all men ? CHAP , XXXVI . Of Masse-bearers , or Beadles . IT is true that vniuersities , Iustice and Presidiall seates haue , by way of honour , Masse-bearers , of whom the ciuill lawes haue made some a mention , and the Lawyer Baldus hath not forgotten them . But by what reason hath that stollen in among the Preachers and Ministers of the Church , which was granted after a ciuill manner vnto the Magistrate , who is the Image of God. The Vergers walke in their temples with siluer roddes , or else gilded with gold . The Masse-bearers march before the Masse-priest with their Masses , howbeit no liuing soule doth let them to step forward . In your procession , this charge is committed to some of your Priests , to the end that the shew may seeme the more glorious to the company . May it not bee that this custome hath proceeded of the Athenians , who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or of the Romanes , who had their Viatores , fasciferos or lictores that marched b before their Kings , Dictators , Pontifes , and vestall Virgins ? This was a marke of an higher dignity c whensoeuer they went abroad and passed through the citie . Indeede the Scripture d doth attribute those Staffe-bearers vnto Magistrates , but not vnto the Apostles . This is not the way therefore to serue God in spirit and veritie , but to restore againe the pompes and vanities of Gentilisme . CHAP. XXXVII . Of Praying toward the East , and of Canonicall houres , in which the Popish-Church placeth Religion . KNow you not that the Ceremoniall Law of the Iewes forbad to make any prayers toward the East , that they might not bee like vnto the auncient Idolaters ? For this cause , and that they should haue no conformitie with them , they were commanded to turne their altars toward the West . Numa ordained a the very contrary , and would needes haue his Priests to make their Prayers being turned towards the b East . A ceremony that was obserued , not onely in the Sacrifices of their Gods , but also in the Deuilish practises of sorcerie and witchcraft . The reason why the Pagaris did so , and turned themselues alwaies to that part is ; because in so doing , they thought they did the more honour to the Sunne , whom they had placed in the number of the Gods , and named the same Apollo . And it is knowne to all men , with what reuerence the Persians worshipped the Sunne rising from the Orient , to whom they had wont to Sacrifice c as hee was rising and mounting vp aboue our hemisphere . Porphyre continued this Pompilian witchcraft , and ordained that the Images should be turned toward the Occident , to the end that such as entred into the Temples , and bowed themselues downe before the Idols , might addresse their prayers toward that part of the heauen , so much reuerenced by him . With this doe the rules of Vitruuius d agree , who declaring after what manner a Temple ought to be ordered within , teacheth how that the Images , placed within their little mansions , ought to haue their faces turned toward the West , and the Altars to be turned toward the East in a Diameter line , to the intent that such as goe about to sacrifice , may the more conueniently behold those Images , and addresse their prayers vnto them . Clement Alexandrin e witnesseth , that the most auncient Temples that were dedicated to Idolatrie , were builded after this manner . Your Church would needes bee wiser then God in this case , for in building Temples f after this manner , she would giue vs to vnderstand that Iesus Christ est Oriens ex alto , or the bud springing vp aloft , which truely is an Hierogliphick subtilty . And concerning canonicall houres , wee are not ignorant , that it is a comely thing to haue certaine appointed houres to assemble our selues to prayer : but to tie our Religion thereto smelleth of Paganisme , wherein the same custome was obserued . CHAP. XXXVIII . Of Frankincense . THose that haue red Porphyre and such others , shall call to minde how much they esteemed their perfumings and incensings a to helpe themselues in witchcraft . The difference betweene the Sacrifices of the poorer sort , and those that were rich , consisted in this , that the poore b in respect of their pouerty did offer Frankincense , and for this cause , the Grecians termed their Sacrifices Athysies or Acapnothysies . By the contrary these rich ones spared no cost , and the smell that went from the Frankincense was duely offered by them , to the end that those pretended and supposed Deities might bee the more respected : and for this cause they were named c Thysies . And it happened but seldomely that any Sacrifices were without burnt incense . In like manner , there are no Masses d ( I except those for the dead ) where this Heathenish ceremonie is not obserued . You doe attribute , or at least the greater part of your e Doctors , vnto Leo the third , this inlarging of the Masse with Frankincense , about the yeere 800. But how will you make this inuention and supputation agree with the f Liturgie , which you attribute vnto S. Iames , and was long before , if we will beleeue you ? The Frankincense is offered to God in these words : O God who hast receiued the gifts of Abel , the Sacrifice of Noah , of Abraham , the perfuming of Aaron and of Zacharie : receiue from our hands that are sinners this incensing as a sweete smelling sauor , for the remission of our sinnes , and of thy whole people . The Liturgies that are attributed vnto S. Basile g and S. Chrysostome h differ not almost in any thing from that which proceedeth , touching incensing . Let vs say therefore , that more then seauen hundreth yeeres before Iesus Christ , the Idolatrous Romanes vsed Frankincense in their Sacrifices , and that for perfuming of their altars , their Idols and Images , their oblations and offerings . And those poore people beleeued , that Ianus and Vesta were well pleased to be thus serued with sweete incense l and wine . They had likewise great Censers to carie the Frankincense from place to place , and were richly wrought , euen as yours are , and a sweete boxe for keeping of their precious odors . And the etymology of this Latine word thus , which the Romanes k had from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signieth to Sacrifice , declareth what the vse of Frankincense was , to wit the like vnto that , which at this day is in request in your Massing Sacrifice . CHAP. XXXIX . Of Vessels and Treasures . IT is to be wished , that modestie and frugality , which are exiled out of your Churches , might be reuoked , and restored into Christendome . We know how Exuperious a a worthy Bishop of Tholose did communicate or distribute the misteries of the holy Supper . And that mock touching Bishops of wood , and Chalices of gold , the very contrary of that which had wont to bee in times past , ought it not to make you blush ? The auncient Poets b mocked their Pontifes that were wrought ouer with gold , and haue taught very well , how commendable a thing modestie is , chiefely in those that are the Ministers of holy things . The Romanes contemned the too great curiositie in prouiding of rich moueables , and hardly will any man beleeue , what simple furniture they had in their houses , before the Asiaticke superffuities had brought in those abuses , that haue beene seene c afterwards : and as their priuate houses were furnished , so also were their Temples , and such simplicitie might haue beene remarked in them , that one day it shall accuse before God , the royall pomps and superfluous magnificences , that shine in your Churches . Thereafter it happened that , as their wealth increased through the spoyles of the nations which they had conquered , the Temples also became more sumptuous and costly . And the auncient Romanes haue remarked that , as the rents of their Temples swelled , so faith and hope became lesser and lesser among them : and those Gods of siluer and gold haue begotten men of wood and stones . Is not this the ridle or prouerbe that is so common , That Religion hath begotten riches , and the daughter hath deuoured the mother ? You will alledge vnto vs the zeale of Dauid , who was desirous to haue the house of the Lord beautifull and comely . And belike you will not forget Salomons Temple , the most sumptuous peece that euer hath beene in the world . But know you not that all did proceede from Gods commandement , and that such things were as rudiments and elements to that simple people , that they might the more easily bee led to Christ Iesus ? And are you ignorant of that which the Apostle teacheth , that we ought not to thinke that heauenly things are like vnto Gold or siluer , or vnto stones cut artificially , or after the inuention of man. After that these superfluities were brought into the Churches , incontinent godlinesse was banished d , and Charitie was strangled among men . You prayse the simplicity of the primitiue Church , neyther are you able to disproue it , and in the meane while you will diminish nothing of the sumptuous charges of your vessels and ornaments seruing for the office , which you terme Ecclesiasticall . And shall it be said that a Gentil knew very well , that siluer and gold were e superfluous for the ornament of temples : and you in the meane while in so great and so cleare a light of the Gospel shall be more blind then moles ? Those virgin Maries of massie gold , those crosses of the same stuffe , f and chiefly that of the cittie of Tours , in the midst whereof is an Agathe ( wherein the images of Mars , Venus , and Cupid are grauen ) in a word those images so finely deckt doe sufficiently declare , that you make not your Gods and Goddesses of any sort of stuffe , but of the most precious and finest . And if you be curious in your Idoles , so are you likewise in the decoring and furnishing g of your Churches , in your chalices and ewers ; and those little pots which you vse in your Masses for the wine and water , are almost like vnto those vessels of the h Gentils , which they named Simpunia To conclude , we need not wonder if your treasures be heaped so full of riches , surpassing those of Croesus : for you sell euery thing i , nothing escapeth from your hands , and you giue nothing : and the whole summe of your liberalitie consisteth in treating your selues well k , and making good cheare with the goods of the Crucifixe . CHAP. XL. Of Baptizing of Bells , and of their vse in Poperie . I Shudder and quake , whensoeuer I remember of the execrable blasphemies that are committed at the baptizing of Belles . And be not offended if I terme it Baptisme : for you giue me very iust cause . I see God-fathers a and God-mothers , which hold the rope in their hand , where the Belles are b fastned , to answere Amen , touching that whereof the Suffragants are to question those belles : a wedding garment : water mingled with salt consecrated in the name of the Trinitie , with which they baptize them both outwardly and inwardly : the holy oile , crosses , and exorcismes . And what further ? One of your Popes c established this Baptisme : and why then doe you say that it is an errour of the people ? And verily that cannot be termed a popular ceremonie , which is embraced of euery one and euery where . We did expect a reformation of this abuse at the Councell of Trent , and of an infinite number moe , which not the people , but those that name themselues Prelates haue brought in and established in the Church . And where is shee ? O God , that this thy institution should be communicated vnto senceles mettals ! That you may the better make your vnwritten word slide into the beleife of simple idiots , you endeuour carefully to proue that Pedobaptisme , that is to say , the Baptisme of little children , hath no warrant in the written word : wherin you haue beene so often condemned of errour and lies : and in the meane time you Baptise Bels , logs of wood , to warme you with , during the long and cold mornings of Christmasse-time , & little boats . O impietie ! I would neuer haue beleeued it , if I had not bin perswaded by mine owne eies , & by experience . Truly , to returne to our conformities , the d Gentils had no bels ( the inuention is attributed to Paulinus Bishop of Nola ) but they had trumpets and flutes in their place , which they purged and hallowed at the feast of Minerua named Quinquatria , and at one of the feasts of that poore lamed Vulcane , and for this cause they were both named e Tubilustria . The Bishop while as he is anointing the Bell with oyle , and marking it with many crosses , he prayeth God to giue his holy Spirit to the Bell , that it may become sanctified for the expelling of all the power , snares , and illusions of the Deuill , for the weale of their soules which are dead : and aboue all other things for the auerruncation and chasing away of thunder and tempests , of winds and raines . These are the same verie effects f that the Gentils hoped for of their flutes and trumpets , which they thought to be very fit for that purpose , hauing accompanied them with their purging water , to the end that all feares hapning in the night season might bee remoued farre from their houses , that all magicall coniurations might be expelled , yea , and to take heed that the Moone were not displaced from her Sphere , at the inuocation of sorcerers g . The Gentiles had certaine Priests , whom the Grecians named Chalazophylaces , as if we would say keepers and wardens of haile & tempests , which they thought they were able to chase away by sacrificing of a lambe , of a chickin , and by the bloud which they let goe from their finger with a pen-knife . Cleo was the author thereof : and h Cicero himselfe maketh mention of those in a certaine place of his workes . At the consecration of your belles the Suffragant prayeth to God , that he would bestow his heauenly blessing vpon the Bell , purifie i it , sanctifie it , hallow it , and powre downe thereupon the dew of his holy spirit , to the intent that the enemy may alwayes flie before the sound thereof k , and that the armies of the enemies may be astonished ; and by the contrary that the holy spirit may take pleasure l therein , and the soules and bodies of the faithfull may be saued thereby . Doe you not acknowledge your owne words , and the liuely shape of your ceremonies ? And will you neuer be ashamed of these prophanations ? But to returne to those Coniurers of haile and Bell-ringers , the Pagans m to put away stormes smote their hands one against another ; to make the thunder and lightning to be the more fauourable vnto them , they armed themselues with boughes of the Bay tree , with the skinnes of Sea-calues , and the feathers of eagles , which the Naturalists hold to be free from all iniuries of the aire . And you , to saue your selues , doe you not carrie holy boughes on the day , named Palme-Sunday ? And truely you are so much more abhominable , then those who were grounded either vpon naturall causes , or vpon experience , and you haue no reason but your superstitions . So many learned men that are among you , will they not call to minde , that it is forbidden to vse any charmes n , coniurations , or exorcismes of creatures , by the which any vertue or dignitie beyond the course of nature is attributed to dumbe things ? And your ordinary seruice consisteth in nothing else but in these fopperies , in holy water , in the oile of the diseased , in your holy Chrisme , which you salute with so great deuotion , Aue sanctum Chrisma , the oile of the Catechumeni , and other things of the like stuffe . And what doe these inuentions profit , but to make the simpler sort amazed at them ? And what doe those peales of Belles , and those shrill noises o profite ? And what other thing is in them then those sounds , which the Paganes were wont to make with their hands , with little bels , trumpets , flutes , and other instruments ? When you march in your Processions this tinkling of Bels is not forgotten : it is this that maketh you keepe your ranckes and measures . The same was practised among the Coribants and Curats in the Processions of Cybele , the great mother of the Gods with the like noyse of their trumpets . CHAP. XLI . Of the Canonization of Saints . THis law was strictly obserued among the Romanes , that none was inserted in the Catalogue of the Gods , without expresse licence from the Senate , no more then it is lawfull for any to assume vnto themselues the title of Saints , vnlesse the authoritie of the Sea of a Rome hath giuen way thereto , through the benefit of Canonisation b , as it befell of late to a Saint newly start vp in Poland , named c Hiacinthus , about three hundreth yeares after his decease . There are whole bookes , containing the ceremonies that are to be obserued in the Canonization . The d Idolaters held those to be Gods who were dead men , but neuerthelesse had the prerogatiue of this honour from Kings , Princes , Senates , and through the common errour of the people . The office of the inferiour and Collegiall Pontifes , was to canonise Emperours , to consecrate temples , and to appoint fit places for the same . The e Popes haue reserued for themselues ( all others being excluded ) the right of canonizing , and haue committed the rest vnto your Bishops . Herodote f describeth amply enough the manner of canonizing Emperours and Kings . And g Cicero sheweth the reason why in old times men of rare vertues obtained this priuiledge to be accounted among the Gods. The Turkes haue in like manner their Saints canonised by their Caliphes . You ought to call to minde that bitter iest , which the Emperour h Vespatian broke against that foolish manner of doing , alreadie embraced of the flatteries of his time , to make the Emperours Gods : for being taken with that disease whereof he died , he sayd in a scoffing manner , that shortly he would become a God. CHAP. XLII . Of free Will. ALL the holy Scripture , a and the Councels that are of sound iudgement , haue ouerthrowne the doctrine of free will , and iustification by workes , and haue b decreed , that our whole strength dependeth of the onely meere mercie of God which is freely giuen : and that it is not in our power or naturall facultie , to prepare our selues for grace , but that all must be receiued from the liberalitie and gift of the holy Ghost . You by the contrary , doe nothing else but proclaime what power you haue in spirituall affayres , and your maximes tend to this , that the grace of God hath the smallest part in leading of the will. It is without all doubt that you haue learned this lesson in the schoole of the heathenish Philosophers c : of whom ( as Seneca reporteth ) some haue beene bold to say , That this life indeed is a gift of God , but to liue well and religiously dependeth of vs. Cicero d goeth on a little farther : for speaking in the person of Cotta , he thinketh not that hee is bound to thanke God because he was vertuous , sith euery one of himselfe might attaine to vertue . Euery one is the maker of his owne fortune , sayd Salust . Make an vnion betweene you and the Turkes : for they maintaine free will as you doe , saying , that man hath free will and power , either to loose himselfe or to merit paradise through good works . This is the cause why they build many Monasteries , Hospitals , Mosquees , and other buildings for the remission of their sinnes . CHAP. XLIII . Of Morall , and Veniall Sinnes . WE doe acknowledge the inequalitie of sinnes , and that some are more grieuous then others , as we haue learned in the Gospell . We name those veniall ; for which we are able to obtaine mercy from God a : and they are all of this nature , saue that onely which is committed against the holy Ghost . That which your Master of the Sentences b teacheth , is directly opposite to the word of God , as I could easily prooue , if I did not labour to be briefe . And from whence then haue you drawne this difference betweene veniall and mortall sins , but from the doctrine of Plato , the one sort being termed by him curable , and the other incurable ? CHAP. XLIIII . Of hiding the Images in Lent. THere is no Doctor how meane so euer he be , that doth not shew a reason of this ceremonie , that is obserued in couering your Images both great and small , male and female in a Lent. Truth it is indeed that they doe not please me , and I am amased that the poore idiots spit not on your faces , seeing in the time which is dedicated to repentance , you close their Bookes , and remoue them from their sight . I haue not found this manner of doing either in the one , or the other Testament , and haue taken great paines to heare some newes thereof . It is true that after I had searched the Bookes of the heathenish Diuines b , I learned that you had borrowed of them those couerings to hide your Saints with , whom in like manner you haue debarred , for that time onely , from the vse of sweete incense . CHAP. XLV . Of Barbarous and Unknowne language . EVery language is named barbarous , and chiefly that , as sayth venerable a Beda , wherein we cannot praise God. The whole world knoweth that you haue banished from your diuine seruice all such languages as could be vnderstood , in such sort that the people vnderstandeth nothing . An introduction truly which is contrarie to the word of God , and against nature . And when the Councels b ordaine , that the Canonicall Scripture onely shall be read to the people , ought not this to be vnderstood of a knowne language ? You thinke that it carrieth some great force to adde a greater shew and maiestie vnto your seruice . So did the Pagans c thinke their seruice to be the more honourable , if the hearers could vnderstand nothing thereof . The enchanters at the inuocation of their Demons , Furies , Erynnes , Hecate and Proserpina d , did they not take delight in those barbarous formes of speech , vnknown both to them and their followers ? The Iesuites haue found out of late a way to coniure all manner of armour , which they haue sold to the souldiers for a Ducate the piece , to the end that they might goe free from all danger of wounding : the tenor thereof was this , Barnasa ] leucias ] bucella ] agla ] agla tetragrammaton ] Adonai . ] Darre you deny that these preseruatiues haue proceeded of the enchanters ? To conclude , sith you take such delight to speake Greeke and Hebrew , learne to pronounce them well , namely these words , Kyrie eleyson , Oschianna , Sebaoth , Allelu-iah . CHAP. XLVI . Of Salt and Spittle . AMong the additions which you haue added to Baptisme , you haue added salt and spittle . This imitation is not from Christ , but smelleth altogether of the Gentiles , who termed the salt diuine a and celestiall , because ( as sayth b Plato ) it is fit and agreeth well with heauenly c things , and chiefly with purifications . And I know not how you can apply vnto little children that are newly borne , that which was not practised in old d times but toward madd and drunken persons , whom they anointed with oile and salt . And concerning this spittle , what ? If you did vse the same to illuminate the blind , with the like successe that Iesus Christ did , no man might abide or come neare to you , so farre aloft would you be mounted vpon your ergoes . And what neede haue little children thereof , vnlesse it be that , whereof the Satyricke Persius e maketh mention ? CHAP. XLVII . Of the Eucharist , or Sacrament of the Altar . YOu haue borrowed from the Gentils manie of those ceremonies which you vse in the celebration of the Eucharist . As touching the mingling of wine & water together , no doubt it hath proceeded from the religion of the auncient idolaters , which in celebrating their sacrifices vsed to consecrate wine and water together in a chalice , chiefely vpon the feast that was dedicated to the sunne , which the Persians worshipped , and named Mythros . And vpon the feast named Nephalia they vsed also water in the wine at the sacrifices a . When the primitiue Christians were framing their accusations against the idolaters of their age , they reproched to them their offering of wine , and namely the consecrating thereof in their sacrifices . If these poore Gentils b were liuing now , they should haue enough to obiect against you , that beleeue that the glory of God is augmented through the wine transubstantiated into his owne bloud , as in like manner they beleeued it to be through the consecration of their wine . And truly in that more tolerable then you are , as not knowing what accidents without substance meaned : although this monster was not borne a great many ages after . Neither yet haue you any hands to receiue the holy signes of the Supper , it is an offence to touch your God of the Masse , vnlesse their fists be greased . You would say that they were birds thrusting food into the beakes of their yong ones . If you had to doe with little children , or at least with sicke persons , perhaps you might find out some excuse , and Iuuenal c would be on your side . The Lord hath said , Take , eate : Take , drinke . What doubt therefore haue you graued in the hearts of your people ? CHAP. XLVIII . Of the Pix , or holy Box. THe idolaters worshipped Iupiter , surnamed a Hercaeus , because he was placed in the most secret part of the temple : and for this cause he was also named Penetralis , because he was hid , and was not exposed to the eyes of the people . Doe you not make your Parishioners beleeue that you call downe from heauen , through the vertue of fiue sacramentall words , the sonne of God , to the intent you may inclose him within the accidents of bread and wine , that are euanished ? When you consecrate this God , doe you not couer him within the canopie or tabernacle , and make him fast , to the end that he may not runne away ? And is not this Boxe of the same fashion with that wherein the poore God Hercaeus b was inclosed ? The fire consecrated to the Goddesse c Vesta the Palladium , the little round bucklers , that were thought to haue tumbled downe from heauen , were they not shut vp , and remoued from the sight of the common people ? The Grecians had their Orgia , so termed because vnhallowed d persons had no accesse thereto , and they solemnized them in honour of Ceres and her trauailes , which shee performed in seeking for her daughter Proserpina . It is through imitation of those that you shut vp in your cabinets that God whom you worship , yea , and with as much deuotion as you doe the Diuinities selfe . The primitiue Church knew nothing of your e canopie , and I can shew throughout the whole antiquitie , and from age to age , that there was no reseruation of the sacrament made without any vse : and that it was so far from being approued , that in effect it was reiected . It is a moderne inuention , and hath proceeded partly from Honorius the third , and was finished by Vrbane the fourth , which are the authors thereof : and haue also giuen order f for lockes and keyes , for the more safe custodie of the same . CHAP. XLIX . Of Confirmation . WHat shall we say of your confirmation , whereunto you haue assigned the second place among your seuen sacraments ? Who is able to exaggerate fully those blasphemies which you vtter against Baptisme a that we are not prepared for spirituall combats , that we are not made perfectly Christians : that confirmation preceedeth Baptisme b in dignitie , this being indifferently ministred by any Priest , and the former by Bishops onely : that the forehead in the confirmation is a more worthie part then the cranium . Alas ! who will not abhorre these Oracles pronounced from the Popes tripus . Now to returne to your conformities , those cleansing dayes , whereon the Romanes purified their children , the male kind on the ninth day , and the female on the eighth after their birth , are they not the print and footsteppes of your confirmation ? And in like manner as the Gentiles and auncient Romanes c when they enfranchised their slaues , gaue them a neck-band : so likewise doe you , in signe ( as you say ) of the spirituall libertie . CHAP. L. Of Extreme Vnction . IT is in the same schoole of the Pagans , that you haue learned to apply vnction vnto those that are extreamly diseased , and at the verie point of death , and not in that of the a Apostles . For this ceremonie is not ordained by God , is not graced with any of his promises , and it is in vaine that you defend your selues , with the holy Scripture : it is the inuention of Felix the fourth Pope of that name b . And if the Apostles did anoint certaine diseased persons , they had withall the gift of miracles . And shew vs but one iot , where any commandement is giuen to the pastors of the Church to continue this vnction on such persons as lie in the agonie of death c ? Vnction which is not applied but when there is no hope of life ? And if miracles haue ceased , is not the visible signe thereof superfluous and ridiculous ? The auncient Idolaters vsed a kinde of washing , which they termed the d last , washing ( I say ) wherein they vsed water mingled with oile , as one of their e Lawyers witnesseth . I confesse there is some difference ; to wit , that which the Gentiles did to the dead , you doe vnto such as are dying . CHAP. LI. Of the Masse . BEhold we are now come vnto the Masse , in the etymologie wherof many haue sported and played , some saying after one , some after another manner , so doubtful is that which they hold to be the Palladium of Christianitie . The origine is taken from the auncient Latine Romanes , as diuerse of our men haue learnedly remarked , it is folly therefore to make it either Greeke or Hebrew . I will agree willingly that this word may likewise be borrowed of the auncient Idolaters , and of Mahomets Alcoran . The Arabians through tradition of the Fryer a Sergius , haue the word Masse in great reuerence , and haue honoured three townes situate vpon the coast of the Ocean , vpon the point that maketh the beginning of the hill Atlas , which they haue named Messa . And they haue consecrated temples vnto this Messa , hoping that out of his linage shall come that famous Pontife promised by the seducer Mahomet . Their Temples are named Messit , their Priests are saluted by this word Messen , as the Masse-mongers are . Some haue drawne the etymologie from the sending of presents , or table seruices , which we call Messes , and it seemeth that b Lampridius hath iested a little thereat . And those dry Masses that are sung at womens churching that are risen out of child-bed , are they not like vnto the Nephalia , domesticke sacrifices , wherein the vse of wine was forbidden ? The Gentils had their The smophoria , Demeteria c of Ceres , the Panathenea of Minerua , the Aphrodisia of Venus : the Pammylia of Osiris : so likewise haue you as many Masses as there are Saints registred in your Kalender . You terme your Masses vnbloudie sacrifices and without bloud , but how can they be such , sith they haue bereft so many millions of their liues ? Concerning your priuate Masses whereinto you haue changed the generall communion , the Epigrammatist mocketh d them . CHAP. LII . Of the Confiteor . IN vaine doe you attribute the inuention of the Confiteor of the Masse vnto Pontian and Damase Bishops of Rome , and in this we challenge you of falshood , seeing this ceremonie was inuented a thousand yeares before them . It is theft to depriue any authors of their inuentions , by attributing the same vnto others which are onely their imitators . Numa was the first that aduanced both the theorie and practicke thereof : for as we read in good authors , he thought that the consciences of the sacrificers were well purged , through the confession which they made vnto the Gods and Goddesses , and that without the Confiteor , the sacrifice could not be lawfully celebrated . We will not enter into the deepenesse of Confession which we approue , it being grounded vpon the word of God ; I will onely demand of you , with what face darre you be so bold in the Confiteor of your Masse , as to ioyne the creatures with the creator ? CHAP. LIII . Of the nine Kyrie Eleysons . TO pray to the Lord that he would haue mercy on vs , should be an ordinary thing amongst vs : but let it be in a language that we vnderstand . And why may we not vse this forme at infinite times rather then nine times ? And this number of nine , hath it not bin drawne out of the Pythagoricall Cabale ? The imitation and not the inuention therof ought to be imputed to Gregorie the first of that name : seeing many ages before that , Tullus a Hostilius successor to Numa did establish a certaine law touching this number , and ordained a nouendiall sacrifice , for a remedie against monsters and prodigious sights . And this b nouendiall ceremonie is not without some mysterie : the vse thereof was frequent among the Idolaters , whether it had beene in the Lemurall sacrifices , or magicall enchantments , thinking that the vertue of this number was such ; that ghosts and fearefull visions of the night were chased away thereby . Sathan required of his followers an abstinence from that which is lawfull in marriage , and a respite from their marriage bed for nine dayes space , and namely of such as were dedicated to the seruice of Ceres . This is it which we intend to proue , to wit , the agreement that is betweene you and the Gentils . CHAP. LIIII . Of the odde number of the Collects of the Masse . SVch as haue sung Masse , know that the vnity and number of three , fiue , and seuen are duly obserued , and that very seldomly it is extended so far as nine , in the orations , that are said after the Kyrie eleyson , or gloria in excelsis , which you terme Collects ; to the end that the memorie of the Masse-monger may not wauer in such along reckoning . And of whom haue you learned these manner of doings but of the a Gentils , who were of the opinion that God delighted in this od number ? This law was diligently obserued in their sacrifices b and it was knowne by the number , vnto what Gods they were offered , vnto the infernall or vnto the celestiall : for to these last the number was equall , and to the first inequall . And we will remarke by the way , that according to the beleefe of those silly people , the number of three was the Prince of all c the inequall numbers , as indeed it is most frequent in your Masses , and chiefly when you go about to signe your Masse bread , whether it be before or after the consecration . The Poets d likewise haue remarked , that the sorcerers had the same in great account aboue all other numbers : which was obserued also in the e sacrifices that were made to the Goddesse Muta , where this number of three was obserued . The number of seauen also was not f forgotten : and such as were of a most strict conscience reputed themselues to be very cleane , if they had washed them seauen times in the sea or salt water , such as your holy water is at this day : and they did reuerence this number g so much , that it was worshipped and inserted in the Catalogue of the Goddesses , vnder the name of Tritonia virgo . It was vsed also in magicall sacrifices , but was not so frequent as the number of three . CHAP. LV. Of washing of the Hands in the Masse . CLeanlinesse is commendable , if it be voyd of all superstition . And it is knowne vnto all men how bitter the reproofes of Iesus Christ a were , against the washing and purification of the Pharisies , wherein they thought that the chiefe part of godlines consisted , a custome which was thought by the Idolaters b to be so religious , that they held it a great offence , to appeare before their Gods , either to doe sacrifice , or to pray , vnlesse they had first beene clensed and washed both in their bodies and garments c . I will submit my selfe to that which the Poets say , and in euery corner of the fields I heare some tidings thereof : and in the meane season you ought not to be ignorant , that God hath no regard to our bodies if they bee well purged , prouided that our consciences be cleane in faith , hope , and charitie : a cleanlinesse that ought not to be sought , and cannot be found else where saue onely in the bloud of the sonne of God our mediator . And to returne to our Massing purifications , of whom haue you learned to wash your hands three times d , during the action of the Masse , but of the auncient Romanes ? Your first purging preceedeth the Masse e ; The second is vsed to the end that you may the more worthily touch your God after the consecration , the last is after the communion of the bodie and bloud , wherein notwithstanding you wash onely the thumbe and the finger next thereunto of both the hands , by which fingers you are chiefly serued in handling of your mysteries . CHAP. LVI . Of Silence at the Canon . THe Goddesse Muta was worshipped in old times . The promise of silence ( sayth a Tertullian ) was duely obserued in all their mysteries , and chiefly in the Samothracian and Eleusinian sacrifices , named Orgia , so termed , because prophane persons and such as were thought to be polluted were forbidden to come vnto them . The Bookes of the Sibyls were not perused b , and that by expresse commandement , but by the tenne or fifteene men ordained for that purpose : and some haue beene seuerely punished for transgressing this law . Was not Valerius Soranus condemned to suffer extreme punishment , because he had named with a lowd voice the Tutelar God of the cittie , which could not be done vpon paine of death ? Marcus Tullius Duumuir c hauing granted libertie vnto Petronius Sabinus to copie ouer a Booke , wherein the secrets of the common wealth were contained , & which he had in his custodie , was condemned to die by the decree of King Tarquin , and being sowed within a sacke , was throwne into the Sea , a manner of death that was not practised saue onely against parricides . The heathenish Doctors d forget not this silence , and the cause why men were not admitted vnto the sacrifices of the Goddesse Bona , was for feare they had , that they might loose their eyes , which they thought would befall them if they did behold the same . And is not this the modell wherby you haue framed or forged the silence of the Canon . One of your Doctors e to the end he may excuse and colour this silence , defendeth himselfe thus , that either it might breed some contempt , if the Canon were pronounced so , that it might be heard ; or else some danger might follow after , as it happened vnto certaine shepheards , who were destroyed by thunder , because they had pronounced the Sacramentall words ouer stones , which thereafter were transubstantiated into flesh . Is not this fable like vnto that which is written of Tullus Hostilius the Romane King , who going about , according to the order prescribed in the witchcraft of Numa , to bring downe Iupiter Hercaeus from heauen , because he had forgotten certaine rites , was strucken with thunder . Therefore you cannot say of your ceremonies that , which S. Ambrose f wrote of the simplicitie of his time : There is nothing fained , sayth he , nothing is done in the darke , as it is among the Gentiles , whose eyes they couer , for feare that seeing those things which they terme hallowed , they might perceiue how they are abused with diuers vanities : for all manner of deceite ( saith he ) seeketh after darkenesse , and sheweth false things in stead of true . And therefore , amongst vs nothing is done in secret , nothing vnder a vaile . CHAP. LVII . Of Consecration . VVHile I consider with my selfe the errors and grosse abuses that are in your doctrine of consecration , by the vertue whereof you beleeue that you make the sonne of God descend from his throne , that you may manacle him within your appearances that are without substance , I cannot maruaile enough that you hold it for an article of Faith , which neuerthelesse was added to the beleefe not by the Apostles , but by Innocent the third , Bishop of Rome . And , what an absurditie , I beseech you , that this precious body must descend from heauen , and ascend thither againe , a million of times in a day , so often ( I say ) as the Priest hath breathed on the bread the fiue words of the Consecration ? That Idolatrous antiquitie beleeued that Iupiter a Elicius , Apollo and Hecate were forced to come downe from heauen , by vertue of some charmes and magicall verses , made for that purpose : which was very troublesome to those paltry Gods , of whom some would not obey , but by force and necessity : howbeit others would freely offer their presence without any compulsion . And in that consisteth the priuiledge which your Priests say they haue aboue Idolaters , to wit , that the God of the Masse taketh pleasure to remoue so often , to be sometimes aboue , sometimes beneath , yea , and to bee carried solemnely through the streetes ; though in that same very moment he bee imprisoned in a corner of some cabinet : for through daily practise hee is so accustomed , that he neuer faileth to present himselfe in proper person , so soone as the sownde of the last of the fiue words is finished . The Romanes b vsed these euocations , and chiefly in the besieging of townes , vnto whose Tutelare Gods they promised an honourable place in the Pantheon , or in the Capitol that was the ordinary abode of the greater Gods. And the feare of losing their Gods or of their departure , caused the Tyrians c when they were besieged by Alexander the great , to make fast their images with chaines , that they might not flie away vnto the fields . The Lacedemonians did in like manne to Mars , that he might not fall into their ennemies hands . This certaine perswasion that you haue of the substantiall presence of the body of Christ Iesus in the host ; is it vnlike vnto the Theophanie , so highly renowned in times past in the temple of Apollo in d Delphos ? Theophanie , I say , which is as much to say as the apparition or manifestation of God ? Among the Comedies of the auncients , there was one sort named Magodians e , which were acted to these ends , that they might euocate the Gods and Goddesses , with whom they were to haue any businesse . And the actors thereof were cloathed in side garments that were white , hauing cymbols and drummes in their hands . And are not your Priests decked with the like garments , and doe not the little bels keepe a tinkling , while you are busied about your transsubstantiation ? The sacramentall words ( say you ) haue this vertue to make the sonne of God descend from his throne , to chase away the bread , and supply the roome thereof : this is it which ' Numa made his people beleeue , to wit , that he caused Egeria descend from heauen that he might consult with her . CHAP. LVIII . Of the round Host. IS it not ridiculous that a Durandus allegorizeth vpon your round hostes ? That the bread is made round after the fashion of a penny ? For so much as the bread of life was sold for thirty pence ? That the earth , the fulnesse and roundnesse thereof belong vnto the Lord , and that the round forme is a marke of eternity ? O God! who would euer haue called to minde these markes so feriall ? When Iesus Christ did celebrate his holy Supper with the Apostles , hee gaue no order to prepare any little breads , and round Hostes with impressions , characters or shapes , with exorcisations of crosses both in equall and odde number : but hee vsed the breaking of the bread in little morcels , which he distributed vnto his Apostles . From whence then is the beginning of these round Hostes ? Numa was the inuentor thereof more then seuen hundreth yeers before the incarnation of Iesus Christ. And during the time of that Magician , the Romanes b were not as yet accustomed to doe sacrifice with the blood of beasts : but were commanded to communicate and eate little round breads after the sacrifice was finished in honour of the Gods , in whose name the sacrifice was celebrated . The round Hostes were made of meale , that was tearmed Mola , from whence hath proceeded the word immolo to sacrifice . With these round Hostes wine was offered . And during the time that the sacrificers and assistants were communicating , hymnes were sung in prayse of their Gods , and they caused the Organes and Cymbales to sound with a great noyse . Your round Hostes are made vpon the fire betweene two irons . The Romanes had their Ouens likewise to bake their little breads c in , from which hath proceeded the apotheosis and canonisation of the Goddesse Fornax , whom the countrey people had in great account . Do you not acknowledge here the likenesse that is betweene you and the idolaters ? CHAP. LIX . Of Ite Missa est . THis licence ite Missa est , is it not borrowed of the Grecian and Romane Idolaters ? Those vsed this forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leaue granted vnto the people a after that the seruice of the Goddesse Isis is finished ; These latter , according to the institution of Numa Pompilius b in the sacrifices , cried out by the mouth of one of their Sacrificers , the ceremonies being ended , licet , as your Priests and Deacons doe thunder out with a Stentorian voice Ite Missa est . And like as the Pagans after that they had kissed the footesteps of their Gods and Goddesses together with the altars , returned ioyfully vnto their houses , so also with the like gladnesse doe you practise that Monkish prouerbe , de Missa ad mensam . If the Masse be appointed for the dead , in stead of Ite Missa est , they giue leaue to the people with the requiescat in pace . The Gentiles c did in like manner with as great shew of sorrow as you doe , when they spake their last farewell , aeternùm salue , aeternùm vale : as Virgil d . Salue aeternùm mihi maxime Palla , Aeternumque vale . CHAP. LX. Of Funerals . VVE lament for our dead , we burie them with honour a , and this is the last act of our piety toward them . We desire onely that the Apostolicke simplicity may be obserued here , or else where , and that Gentilisme may bee abolished , wherewith your ceremonies haue a very great harmonie . The most auncient that I can finde to haue brought in these customes among the Gentiles , was Pluto , whom the Poets haue fained to be the God of soules and of hell . Aeneas b being fugitiue from Troy , and come into Italie brought in these customes with his Palladium , which Romulus and Numa haue imitated , thereafter the Popes haue continued , inlarged , and confirmed these superstitions . It is true indeede , that the Gentiles did not ordaine those ceremonies as hoping thereby to release soules out of the fire of Purgatory , but onely c to make an atonement for such things as the liuing had omitted in their Sacrifices : whereas contrary wise , all whatsoeuer you doe practise herein , tendeth to nothing else but to deliuer souls out of the burning fire of Purgatory . The Idolaters d hired minstrels , pipers , and fluters , who brought with them candles and torches , to the end that they might likewise moue others to lament and be sorrowfull : and according to the note and accent which the minstrels sounded , and the motions wherewith they touched their instruments , the parents and friends smote their breasts and began to lament , a fashion of mourning that is still obserued among some Christian nations , namelie the Calabrians , and those of Bearne and others , whom the holy Fathers e haue so often reproued . At your funerals the corps is carried before , the Priests follow after : this was also obserued among the Gentiles f at their funerals . At this time bells are in stead of minstrels , trumpets and flutes , whereof g the vse was verie frequent , whether it had beene in the diuine seruice , or in the funerals of Gentilisme : and concerning singing , your Priests doe practise it for the comfort of soules , whereas the Pagans did obserue it , because they were of the opinion that the soules being separated from the bodies , did returne vnto the spring of the sweetenesse of Musicke , that is to say , vnto heauen . The Athenians ordained honours h and yeerely orations in remembrance of those , who had lost their liues in the battell of Marathon against Xerxes . Pericles ordained i the same prayses , that the memorie of those valliant men might not be forgotten , which had hazarded their liues in the warres of Peloponesus for the liberty of Grecia . The first that made any funerall oration among the Romanes , was Publicola in honour of his companion Brutus k , who gaue the chase to Tarquin the proud , for rauishing of Lucrece . Solon in like manner ordained that such as were endued with rare vertues and graces should be praysed after their decease : and the Matrons of Rome were also made partakers of this honour , to wit , they were praysed by the orators after their death . The Aegyptians l were praysers of their Kings that had liued vprightly . And is it not from them that you haue borrowed your funerall Sermons ? For the most part , stuft with nothing but hyperbolical prayses of the dead , for otherwise , funerall Sermons are of singuler vse , Furthermore , the opinion that you haue , that the soules doe returne back vnto those places where they haue remained m in times past , or at least that they are still wandring about their bodies , hath it not proceeded from the sacrifices named Lemuria ? The banquets also , which are made vnder the name of the dead , haue taken their patterne through the imitation of the Argians , Athenians , and viscerations of the Grecians , for the comfort , not of the dead , but of the liuing . Behold here the complaint , which the councell n of Affricke hath made of these feasts : We must , saith it , request the Emperours o that they would interpose their authority , to the end that such feasts as are made in many places against the commandement of God , and haue proceeded of the error of the Gentils p may be discharged vpon great penalties , and exiled out of all the places that are within their dominions : the rather because in some cities , they are not afraid to commit such disorders on the dayes of the natiuity of the holy Martyres . And from the same fountaine of Gentilisme , haue proceeded also the almesses of beanes q , which are distributed after that the seruice for the dead is finished : because the Pythagoreans r thought , eyther that the soules of the dead were in the beanes , or that the letters and tokens of mourning were printed in their flowers . In the temple of Libitina there was many officers , the dead were their daily bread and riches , and the greatest gaine s that the Pagans had ; proceeded from thence . And what would become of your Masse-mongers if this pray were taken from them ? Resteth the washing of dead t bodies , which is practised among some monasticall orders , as it may be seene in the old statutes of the chartrous Monkes . The Pagans did in like manner , as it is written in histories . CHAP. LXI . Of Mourning Garments . WE reade nothing in the Scripture of those strange garments , which are worne among you , whether it be in the funerall ceremonies , or during the yeere of mourning . We finde indeede that the Licians a were the first inuentors , and that the matrons of Rome b were cloathed in black , in token of sadnesse , and this mourning garment was named Anthracinus c , from the Greeke word , which signifieth a Cole . Their kirchiefes were of white linnen , such as the French Queenes weare at this time after their husbands decease . And Licurgus d in his lawes was not so scrupulous as our Lawyers are , hauing permitted onely eleuen dayes of mourning vnto the Lacedemonians , and on the tweluth , they behoued to leaue it off after they had offered sacrifice vnto Ceres : how be it we in no waies condemne the ciuill , but onely the superstitious vse of mourning garments . CHAP. LXII . Of the Feasts of the Dead . THe feasts of the dead are the inuention of Pluto , and of Aeneas in honour of his father Anchises a . Concerning the feasts which were kept in Februarie , to obtaine rest for the dead , we haue certaine instructions in Plutarch , who in the life of Romulus b speaketh thus . Touching the feast of the Lupercales , the time when it is kept being considered , it seemeth to haue beene ordained for a purification : for the same is celebrated on the infortunate daies of the moneth of Februarie , which name by interpretation , is as much as purifying , and the day whereon it was kept was termed in old times Februata . And in the life of Numa c he saith , of the moneths which Numa added , or , which he transposed , that of Februarie is as much to say as purgatiue : at least the deriuation of the word draweth verie neere vnto this signification . In this moneth they offer sacrifice d for the dead , and passe forward to the solemnising of the feast of the Lupercales , wherein there are many things that agree , and are like vnto the sacrifices vsed for the purifications . Now the feast of the dead in the moneth of Februarie continued eleuen daies ; and at that time those ferall bankets were made , so called from the word ( Ferre e ) to carry , because the dishes which were prepared thereto were caried , and set vpon the monuments and sepulchres . And the churches of Africke could not keepe themselues so well in the puritie of holy religion , but through lapse of time , those heathenish pollutions got entrie among the ceremonies of Christianisme , as we may perceiue in diuers places of Saint . Austin . f The funerall feasts were named Silicernia , either because of the silence that the dead kept g who tooke their foode by licking only , or , because they did but looke on them , not tasting any thing at all of such things as were made ready for them . The Scythians , Argiues , Athenians and others made feasts for their friends which had accompanied them at the funerals h and aboue all others Mercurie was called on , because they thought that it belonged to his charge , to transport the soules vnto the place appointed for their eternall habitation , in whose roome at this time Saint Michel , and other Angels are placed . Baruch i maketh mention of these suppers . And the feast of Saint Peters chaire , was it not ordained in Februarie , through the example of a day wheron the Gentiles were accustomed , to offer k yearely wine and other meats vpon the sepulchres of the dead . From one superstition they haue fallen headlong into another : for thinking to suppresse these heathenish ceremonies , they did institute this feast called Saint Peter of meats . Polydore Virgil l after he hath discoursed of the yearely sacrifices , which they did celebrate in honour of the dead : So ( addeth he ) do we obserue the same custome for the weale of the dead . It is certaine also , if we doe remarke narrowly , that those seruices for the dead , were first brought in , by those which had newly left Gentilisme : and afterwards by the Pastours m that went about to reforme them , were changed from praying into a commemoration , and from the soules vnto the body . n So to returne to our feasts : Vpon the morrow after Saint Hilaries day , in the moneth of Ianuarie , you haue another feast for the same ends aboue specified , which continueth only the space of a morning , after the custome of the Romanes , who had certaine daies named intercisi dies , o as who would say , feast cut a sunder . Anchus Martius the fourth King of the Romanes ordained in the moneth of April the Laurentialia , as yearely sacrifices vnto Laurentia uource to Romulus , p which the Romanes did also yearely obserue , vpon the twentieth and third day of December . The like was done in the moneth of Nouember for the Gaules & Grecians , who were buried in the place named forum boarium : like as the fable of Odilus q Abbot of Clugny hath giuen occasion , and hath opened the gate , vnto the solemne commemoration of the dead , which is kept yearely vpon the second day of this moneth . The Grecians r in like manner did celebrate the funerals and yearely duties of such as had died in the battaile against the Persians . The Argiues s offered sacrifice vnto Apollo , immediately after the decease of their parents , and after thirtie daies , vnto Mercurie , they gaue barley vnto the Priest of Apollo , and the feast was not forgotten , which was kept at the Parentalia . t Those silly people had other daies also , and that in no small number , which were dedicated vnto their dead , and were called , Necya , Ennata , Enagismata , Cterismata , Tarchismata , Triacas , Parentationes , Nouendialia , u in place whereof you haue substituted the Seuenth , Ninth , Tenth , Thirtieth , and Fortieth day , the Anniuersaries , the Priuerats . And where do you finde that God ordained these Sacrifices ? His infinite wisdome would not haue haue suffered them to bee forgotten if they had beene any thing worth , seeing that hee hath set downe orders concerning things which seeme not to be so necessary . Your religion therefore is no thing else but a continuation of Gentilisme : for what difference is there betweene the feast of the dead , which was solemnized in Rome in the moneth of February , and that which is now celebrated in Nouember x , vpon the morrow after All-Saints day , inuented by the Abbot of Clugny , approued by Iohn the sixt , Bishop of Rome , and all the Churches commanded to obserue the same ? And touching prayers for the dead , what ? This manner of doctrine was not knowne among the Iewes , vntill they began to frequent other nations , according to that which the author of the Apocryphall bookes of the Machabees z sayth : They did not , saith he , set by the honour of their Fathers , but liked the glory of the Gentiles best of all . These be the prayers , whereof Arnobius one of the most auncient a Christian writers maketh mention : what doe they meane ( saith hee ) those ceremonies of secret arts , wherein you speake vnto I know not what powers , to the end that they may be fauourable vnto you , and may not let you when you are about to returne to heauen ? Item b Their wise men doc warrant vnto them , commendatitias preces , certaine recommended prayers , by the which hauing pacified certaine powers , they make the way to heauen more easy for them . What is to bee found there that your Friers doe not practise ? And doth not S. Austin c finde some comfort for the dead in Virgil , through the prayers of the liuing ? As for the offriugs for the dead , wee haue them in Homer d ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And in Virgil. Hic c duo rite mero libans carchesia Bacccho Fundit humi , duo lacte nouo , duo sanguine sacro : Purpureosque iacit flores , ac talia fatur : Salue sancte parens , iterum saluete recepti Nequicquam cineres , animaeque vmbraeq , paternae . In Tertullian f wee haue Oblationes pro defunctis Where Rhenanus noteth , that from thence proceeded the beginning of anniuersaries . But the Index Expurgatorius of the low countries will haue it corrected , antiquitie instead of beginning : and the Spanish one will haue it scraped out , although their Parmelius say the same , Anniuersariorum cum eleemosynis . Veni etiam Domine Iesu. THE HARMONIE AND AGREEMENT of the Romish CHVRCH with IVDAISME . The second Conformitie . THE PREFACE , To those of the Romish CHVRCH . MY Masters , we shall be briefe in the description of the harmony , which is betweene your Church and Iudaisme . For if we would search narrowly that great heape of ceremonies , which hath beene transported from the ceremoniall law into yours , wee should neuer haue done , and the reading thereof might perhaps be tedious , for the prolixitie of the same . And truely if we search well the fountaine of all your ceremonies , whereby the pure seruice of God hath beene made not honourable , but by little and little hath beene disguised and transfigured , and in end conuerted into Idolatry and vngodlinesse ; we should finde them to be as many remnants of Iudaisme , if we adde vnto them that which hath beene taken out of the puddle of Gentilisme , as we haue declared in the conformitie preceding . It is after this manner , that so cunningly you haue mingled together with your deuotions , rules and ceremonies , not onely the Mythologies of the Pagans , but that also which in old times was appointed for his people , at this time neuerthelesse abolished through the comming of our Sauiour Christ Iesus , who hauing fully executed the charge which the heauenly Father had committed vnto him , hath done all that was necessary for deliuering of vs from the second death , and to purchase vnto vs life euerlasting , as it was promised vnto the Fathers , euen when the first sinne was committed , and afterwards figured and shadowed by the Ceremonies of the whole outward seruice of the Church of Israel . Seeing therefore that he hath fully and perfectly accomplished all whatsoeuer was promised and foretold , as well of his person as of his office , and that he hath put an end to all the shadowes of the legall ceremonies , wherefore haue you restored againe the greater part of those types which were practised vnder the Leuiticall gouernement ? Those ceremoniall lawes were eyther personall , or were appointed for the daily and ordinary seruice of the Tabernacle , or for the vse of sacrifices , purifications , expiations and such other shadowes of this auncient pedagogie , which God had ordained , as well to separate his chosen people from the Idolatrous nations , to hinder them from forging vnto themselues any new seruices at their pleasure , and following their owne fancies , as to admonish them to nourish and confirme their faith , in looking for the great Messias , who was shadowed by those Ceremonies . All these things haue ceased ; And that those Ceremonies are not acceptable vnto God at this time , it appeareth in this that the Iewish policie is no more , the Arke is lost , the Vrim and Thumim suppressed , the citie of Hierusalem defaced , and the temple destroyed , so that there is not a stone left vpon another , : and what licence soeuer the Iewes obtained to reedifie the same , as vnder Iulian the Apostate , a mortall foe vnto the Christians , who did contribute himselfe thereto , yet could they neuer bring it to passe . But , as the Gentiles themselues of those dayes doe witnesse , fires comming out of the earth , and great thundrings from heauen , consumed the workemen , and scattered the workes which they had begunne , with exceeding great pride and cost . And where now is the fire consuming the holocaustes , the glorie of God among the Cherubins , the manifest inspiration of the holy-Spirit vpon the Prophets , the Arke of the couenant , the Oracles which came out of the propitiatory , the Vrim and Thumim , the Royall and Priestly annointing : in a word , all those goodly prerogatiues , wherewith God in old times did beautifie and adorne his people ? The whole is no more , and it is certaine that if it had pleased God to continue and prolong , as well these things , as the ceremonies of the Law , he had not suffered the Romane Emperour to ouerthrow Ierusalem , to destroy the sanctuary , and abolish the sacrifices throughout the whole earth . And those vtter desolations which haue happened vnto this people through his permission , and were foretold in old times by the propheticall Oracles , doe sufficiently shew the bill of diuorcement which God hath sent to those types and shadowes , whereof also we did not stand any more in neede : sith the truth hath beene manifested both vnto their eyes and yours . And since it is so , wherefore haue you set them vp againe ? You haue loaded your selues with so heauy a burden of diuerse ceremonies , that you haue not beene contented with the reliques of Iudaisme , and to practise the same , yea , and you haue made no difficultie to put forth your prophane hands vnto the holy Sanctuary of the miraculous workes of Christ Iesus . And what ? Know you not well enough that , that which he hath said and done , wherein hee would be imitated of his owne , ought to be referred vnto the practise of perfect pietie that is due to God , and to the true and perfect charitie which he hath shewed vnto vs ? But doe you not counterfeit Christ Iesus in things , which hee neuer did , to that end that he might be followed and imitated therein ? For howbeit it be not borrowed from Iudaisme : yet it is an indecent imitation , and voide of all reason . THE SECOND CONFORMITIE . CHAP. I. Of Lent. HE fasted forty dayes and forty nights without eating anything , prouing by this miraculous worke , that the preaching of the Gospell , whereinto he entred , was a doctrine descended from heauen , and not of men ; the doctrine of the law hauing also beene authorized in Moyses a by the like miracle . You will haue this institution of Lent to proceede from that fasting , which Christ Iesus practized once in all his life , which you reiterate euery yeere : and God knoweth with what abstinence ! We confesse that some auncient Fathers haue made mention thereof , but went otherwaies to worke then you doe , as it is to bee seene in the tripartite Historie b in these words : Concerning fasts which are vsed before Easter , it is manifest that in diuers places they haue beene diuersly obserued : for in Rome they fast three weekes before Easter , the Satterday and Sunday being excepted : In Illyrium , in Grecia , in Alexandria , six weekes , and doe call this time Lent. Others begin the fast , seauen weekes before the feast , although they fast but fifteene dayes , making certaine interualles , and neuerthelesse call that time Lent. And I wonder how all these , although they agree not in the number of the dayes , yet notwithstanding they agree all in one to name it Lent. Some shew a reason for this name , which is of their owne inuention . Some are found to differ , not onely in the number of the dayes , but likewise in the abstinence from meates ; some abstaining from all manner of beasts ; others from all other beasts saue fishes , others besides fishes doe nourish themselues with those fowles , which ( according to Moyses ) they say were begotten of the waters ; others abstaining from all manner of fruits that haue hard shels , and from egges : some others eating nothing but dry bread , and some eating nothing at all . Some there are , who after that they haue fasted till nine of the clock , vse diuers kinds of meates . Wee haue the rather copied this testimony at length , that wee may shew how that the historiographer placeth all these without the faith , yea and without the Apostolique tradition , leauing them indifferent to euery one . And why then doe you make the same a parcell of Gods seruice , who threatneth the transgressors with no lesse punishment then eternall damnation ? The doctors of your religion confesse openly , that they haue borrowed from the auncient ceremonies of the Law , the pattetne of the fasts of the foure Imber weekes , as it is written in the booke of the decrees c : That the custome of the Iewes is the welspring and fountaine , whereunto the Church ought to haue her refuge , to the end that her good intention may bee well and deuoutly protected . And Durandus d the Schoole-man declareth most euidently , that it is a thing well knowne , that all your fasts are cast in the same molde : because from the fast of the Spring , vntill that of the Sommer , there are iust fourteene weekes , which answere to the fourteene generations from Abraham vnto Dauid : and as in like manner there are as many from Dauid vnto King Iechonias , and from Iechonias vnto Christ , so the Romish Church hath suffered fourteene weekes to passe from the Sommers fast vnto the fast of Autumne , & as much from the fast of Autumne vnto that of Winter . Are not these mysteries drawne out of a very deepe pit ? The speculations of the Thalmudistes haue serued for a ladder to descend thereunto . Let vs prosequute your imitations . CHAP. II. Of Spittle . TO counterfeit the miracle of Iesus Christ wrought on him that was borne blinde , you haue added spittle vnto Baptisme , and likewise this Syrian word Hephphatah , which our Sauiour vsed in healing of the man that was deafe and stammered in his speech : And to what purpose that ? Where is the opening that you make of the eyes and eares of those that neither heare nor see ? If it hath pleased the Lord to vse these outward meanes , yea although contrary ( according to mans iudgement ) in the diseases whereof we speake , to declare that there is no fleshly thing in his worke , and that hee worketh in vs after an admirable manner , which surpasseth the capacitie of men : to what purpose is it to conforme yourselues vnto him in that , sith the effects proue contrary ? CHAP. III. Of Blowing . IEsus Christ to bestow some new vertue on his Apostles , that they might faithfully discharge so waighty affaires as hee committed vnto them , hath giuen them the earnest penny of his holy Ghost , by breathing on them , and saying to them , receiue the holy Ghost : vsing a visible signe , that he might make that the more manifest which he did , and that he might the better imprint in his Apostles hearts , that the holy office of preaching was altogether heauenly , and did not proceede from the inuentions of men . And your suffra gants and Bishops , doe they not vse blowing at the making of their Priests , through a most impertinent imitation of Iesus Christ ? What a blasphemy I be seech you , to counterfeit that which the Mediator and Redeemer of the world hath done , in so farre as hee is God eternall , who ought to bee reuerenced and worshipped , and not imitated . CHAP. IIII. Of the Sacrificer and vniuersall Bishop . IEsus Christ is the soueraigne Sacrificer , who through the oblation of himselfe once made on the Crosse , hath reconciled & sanctified vs all for euer vnto God his Father , it is hee who hath euer beene the mouth of his Father , that he might teach vs the doctrine of saluation , hauing euen spoken by the Prophets through the inspiration of his holy Spirit : and who in end , hauing declared with his owne mouth the will of his Father , hath since that time sent , and sendeth yet euery day his faithfull pastors and ministers to builde vp his spirituall dwelling place : it is he that was made a curse for vs , to the end , that he might become a blessing vnto vs , that is to say , wisedome , righteousnesse , sanctification , and redemption : it is he that was figured by the soueraigne sacrificer of the Iewish Nation : but who is onely after the order of Melchisedech , both souereigne Sacrificer and the onely Sacrifice together . But doe you not say that the Pope is Sacrificer after the same order ? Vniuersal Bishop , father of all Priests and Leuites , hauing the same priuiledges and prerogatiues which the great Sacrificer of the ancient couenant was wont to haue ? But where shall we finde that this oecumenique Pope was ordained by God ? He of the old Testament together with the whole outward ceremonies of the tabernacle had their warrant out of the word of God : which seeing it belongeth not vnto your Bishop pretended vniuersall , wherfore would you make a show of him , and install him openly as soueraigne of the whole Church ? We will confesse indeed that he hath succeeded Caiphas , with whom he hath great conformitie : for like as this fellow bought for readie money that so holy and precious office , which represented the true , vniuersall , and eternall head of the Church , so also the other selleth his spirituall offices : and they are come so farre , that they haue caused the taxes to be printed : and thereafter according to the example of Caiphas , he hath ( howbeit in vaine ) sought all possible meanes , whether it were by violence , or by all kinde of snares , to stop the course of the veritie : and like as Caiphas proceeding against Iesus Christ assembled a councell , being accompanied with the Doctors of the Law , and the famous auncient gouernours of the people , of whom the great Councell of seuentie was composed , which was established by the ordinance of God : so likewise the last refuge of your vniuersall Bishop , is vnto those gallant councels , where he will needs be both iudge and partie , as it was seene in this last that was holden in the towne of Trent . Finally , like as Caiphas to the end that he might perswade those that were present , that the great zeale of Gods glory did moue him onely , whether it was in questioning , or condemning of Christ Iesus , laboured to perswade them falsely that he neuer answered directly to the purpose vnlesse he had first beene forced by some adiuration : so your Bishop of Rome obserueth the same method of proceeding in our time , in such criminall actions as are intended against the children of God. CHAP. V. Of the Church Representatiue . ANd what shall we say of your Church , which you name representatiue , and of your whole Ecclesiasticall hierarchy ? You teach , that like as vnder the Law , there was many Leuiticall sacrificers , which had the charge of the ordinary sacrifices by turnes ; so also in the church there must be Priests , whose office is to consecrate the true and naturall body of Christ Iesus , and to make his mysticall bodie perfect : who doe all affirme that they are of the generation and tribe of Leui , as it is to be seene in your decrees . The Deacons ( you write a ) haue succeeded vnto the Leuites : the Subdeacons vnto the Nathinneans : the Porters vnto those which had the same charge in Salomons temple : the Readers vnto the Prophets : and concerning the Exorcists and Virgers , you do attribute the beginning of these vnto the Kings , Dauid and Salomon . And what is this else but to play the Iewes ? We confesse that the Romish Clergie hath succeeded vnto false Iudaisme , but with a smaller pretence and farre greater corruption , whether it be in the doctrine , or in the externall forme of the Church . Goe to , as I find three sort of people in Ierusalem , through whose hands the Redeemer of the world passed , to wit , the Iewes bearing the name of Gods people , in the meane time open enemies , and exceeding great persecutors b of the sonne of God ; the Romanes , poore infidels without God ; and finally , Herod and his followers as middle ones betweene these two extremities halting on both sides : so also may the like number be found in your Church of those that haue plotted against Iesus Christ. Your Clergie men which vnder the name of the people of God stirred vp & kindled the persecution among the members of Christ Iesus . Next the poore ignorant ones , who with their implicite or intricate faith , differ not much from those Romane Pagans : finally those of the middest , who would baptise a marriage betweene the Gospell and the Masse , as the Herodians did with Gentilisme and Iudaisme : And like as the false Prophets and sacrificers among the Iewes did bragge themselues that they had the Law and the key of knowledge : so doe you say c that the Pope hath all manner of knowledge inclosed within his breast : That it belongeth vnto him to giue authoritie to the holy Scripture : That the Decretals are in the same rancke with the Scripture , and that if any person doth attempt against them , his sinnes shall neuer be remitted vnto him : That d we ought deuoutly to leane and rest vpon the constitutions and determinations of Councels , which are composed of the Doctors and sophists , whom your Bishops carrie at their arses : That the Bishops are not Counsellers but Iudges of the Scripture : to be briefe , That e e the Pope is Caput ( you will know your owne babling ) omnium Pontificum , à quo illi , tanquam à capite membra , descendunt , & de cuius plenitudine omnes accipiunt . Hic est ille Melchisedech , cuius sacerdotium non est caeter is comparatum . And when will you leaue off doting ? CHAP. VI. Of ceremonies . YOu brag and boast your selues so much of the reading of the Fathers : and why doe you not call to remembrance that which S. a Hierome writeth ; That such as obserue the Iewish ceremonies haue fallen into the snare of the Deuill . And the greater part of your Popish ceremonies are they not from the Iewes ? They are so much reuerenced , that it were a mortall sin to reiect the smallest of them : howbeit your owne Canons b teach that ceremonies may be changed ; That it must be holden for a thing indifferent , that is not against the Catholicke faith , neither yet against good manners ; That such customes as haue beene brought in , according to the diuersitie of times , of wits , or of places , ought to be cut away whensoeuer opportunitie is offered : the reason being annexed thereunto ; which is because they oppresse religion with a seruile burden , which the mercy of God will haue to be free in the celebration of a few sacraments , the same being most perspicuous and euident . Wherefore then doe you ouerlode the Church with this burden so weightie ? Wherefore , I say , doe you restore againe those Iewish ceremonies already suppressed by the truth of the Euangell ? Why doe you not content your selues with the Apostolicke simplicitie ? How well did S. Gregorie c Nazianzene say , That God ought not to be honoured by outward ceremonies , but by the puritie of the soule , by the ioy of the Spirit , by heauenly meditations , which are the lampes that giue light vnto the whole body of the church . And what would S. Austin say if he were aliue againe , and did behold this great masse of ceremonies , wherewith the poore soules are ouerburdened and smoothered ? Truly he should haue cause to renew his complaints , which , while he was yet aliue , he left vnto vs in his admirable d writs . And would to God that S. e Bernards wish were in your hearts and mouths , who desired to see a good Councell , wherein ceremonies and traditions might not be stubbornely defended , nor superstitiously obserued . But let vs returne to your Church representatiue . CHAP. VII . Of Cardinals . AND from whence shall we say that your Cardinals are come ? Those Cardinals , I say , who being pickt out of the order of great Lords doe exhaust and emptie Kingdomes through their vanities and superfluities ? You shall peruse that which the venerable Cardinall of Cambray a , and one of your French men , to wit , Nicolas de Clemang is b haue written , as likewise the Councell c of Constance , which proponed a reformation : I will be content here to produce onely Andreas Barbatius , who in a little Treatise-that he compiled of the beginning of Cardinals , doth attribute the same vnto that which is written d , Domini enim sunt cardines terrae , & posuit super eos orbem : which was said before by the Canonist Ostiensis . And what is it to corrupt the Scripture , if this be not ? Behold then your Church replenished with Sacrificers , with Leuites , and other officers : who keepe their ranckes in the Chauncels of your Temples , and sing their course about , one after another ( a manner of doing which they attribute e to King Dauid ) although the primitiue Christians did sing together . CHAP. VIII . Of Sacrifices and Altars . WHat doe you lacke more but sacrifices and altars ? We say indeed that our Lord being Sacrificer after the order of Melchisedech , hath left no sacrifice to be reiterated for the remission of sinnes , hath ordained no Sacrificers after him to offer him vp : but Bishops and Pastors indeed to minister his Word and Sacraments vnto vs , the seales of the promises contained in the same , who by a translation , but not properly may be termed Sacrificers , and their charges and offices sacrifices , but after the same manner that S. Paul sayth , That he sacrificeth the Gospell , that the Fathers say that to preach the Gospell is the worke of a Sacrificer . And what say you ? As in old times the Church of Israel had a sacrifice , which was offered vp euery day : so also you boast your selues , that euery day in your Masse , you offer a propitiatorie sacrifice without bloud , for the sinnes of the quicke and the dead . Verily I confesse that you differ from the Iewes , in so much as you sing not your Masses at night , vnlesse it be at Christmasse in the mid-night , and in some extraordinarie case , and by the Popes dispensation : But you cannot deny that you haue framed your Masse after the Leuiticall morning and euening sacrifices , and your Sacrificers after the manner of those that were established in the auncient law : although you ought not to be ignorant , speaking of Sacrificers as they are taken properly , that among Christians there is none , because there is no more sacrifices according to their proper signification . If by sacrifice we vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euery holy worke , behold then we agree : But it is certaine that the faithfull are such according vnto S. Peter a , by powring forth their prayers , and consecrating their liues vnto GOD through Christ Iesus . And at what gate then , or rather at what window did the Masse enter into the Church ? You borrow it from the Hebrewes , and for so much as you haue red in the holy Scripture b , Missah nidbath iadecha asher titten caasher ; You thinke verily that you haue found out some warme and sunnie place of refuge for your Masse , euen as if the Masse could be that homage , which the people by Gods ordinance did offer once in the yeare , of the first fruits euery one according to his meanes , and as the Lord had blessed him . All such c as are skilfull in the Hebrew tongue haue vnderstood by this word a voluntary oblation out of their owne hands , such as pleased them best , according to their faculties and meanes . To build then vpon this place of Moses , that pretended sacrifice , is no more to the purpose , then if a stage player would proue and confirme his odde pranks and souple trickes , by the same place of Scripture . The desire that I haue to be briefe shall stop my pen , and I shall be content to shew vnto you that the Sacrificers of the new couenant are but Stewards of the word , and of the Lords Sacraments , for as much , sayth d Saint Chrysostome and Gregorie Nazianzene vnto vs , as by the sword of the word of God , they doe sacrifice and offer vp the people to God : wherefore it followeth from thence that we haue no need of materiall altars . There e was no altars in the primitiue Church , but tables onely , appoynted partly for receiuing of the offerings , partly for participation of the holy Supper . And what is the vse thereof among you ? In the verie text of the f Decrees , it is said that the custome of anointing altars , and adorning them with fine knackes , hath proceeded from the Iewes . And behold what is written : That if the Iewes who serued onely darke shaddowes and types , haue done it , with far more reason ought we to do the same , vnto whom the truth is reuealed . And thereupon the glosse addeth moreouer this obseruation ; remarke how that there may be good and sufficient arguments grounded vpon the example of Iewes and Infidels . And from whence haue those goodly vessels , iewels , candlestickes , and other ornaments belonging to the altars , beene borrowed but from Iudaisme ? CHAP. IX . Of Priests Garments . BEhold in your Religion Sacrificers as they are taken properly : behold altars also , not by translation , but after the Iewish manner ; where are your Priestly vestures now , to the end that your Priest may not appeare before the altar in your Church with lesse state and pompe , then did the Leuiticall Sacrificer before the altar of the Tabernacle ? In the primitiue a Church the garments were indifferent in the celebration of the mysteries , afterwards they became different but simple : and this simplicitie was corrupted vnder Gregorie , through the imitation of Gentilisme , as we haue declared in the conformitie preceeding : and of Iudaisme , according to Rabanus b , who taketh the paines to reckon them one by one , which we would set downe here at length , if we were desirous to inlarge our Booke . And will you denie that the greater part of the garments which your Priests vse in your Temples , hath beene borrowed from the Leuits and Iewish Sacrificers ? All the world perceiueth that the modell of all the institutions , and mysteries that you Romish Catholicks haue , is generally framed c after the paterne of the auncient Israelites ( though some of them , I grant , may be soberly and moderatly vsed , so it be without superstition ) which haue lent you the needle and thread , wherewith your Church hath sowed all those goodly Dalmatique vestures and ierkins of cloth of gold , of siluer and of silke , very richly imbrodered , as likewise the hoods , rochets , chanons , furres , miters , and long robes . You d acknowledge that the girdle that your Priest vseth , was represented by that which girded the Ephod about ; that was aboue the garments of the soueraigne Leuiticall Sacrificer : your Amice e by the miter : your Albe by the tunicle : the cope by that robe that was shorter then the tunicle which was without sleeues , and was put on by thrusting of the head out at a hole that was aboue : that your Crosier staues haue succeeded to the rod of Moses : that the f Nazareans are the authors of your shauen heads . And who doth not perceiue here that Iudaisme buddeth out againe in your Church ? CHAP. X. Of Temples . IN the end , like as the false Prophets in old times cried out ; The Temple of the Lord , the Temple of the Lord , the Law shall not depart from the Sacrificer : so likewise to set your idoles to sale , you doe nothing but extoll the holinesse of the places , whereunto the poore superstitious ones doe runne in pilgrimage , witnesse your preachings and writes , amongst others , touching that which you name our Ladie of Loretto , vnto which place you haue made the credulous pilgrimes beleeue , that an image was brought downe from heauen , and that the Angels brought a Chappell through the aire from one place to another , the whole being grounded on a heare say of some superstitious persons . In stead of Salomons Temple , you haue builded a million , following therein the footsteps of the Samaritanes your predecessors , which on euery high place , and hillocke , and vnder euery high tree builded and set vp chappels , altars , and idoles . We are not ignorant what was the vse a of the Iewish Temple erected by Salomon . We abhorre the abuse , which hauing beene declared by b Ieremie , he was readie to be condemned to death : and S. c Steuen was stoned . In like manner ; we detest those superstitions which haue beene brought in , whether it be in regard of the dedications of your Temples , as we shall make mention , or of that which is contained in your oiles , your holy water , your crosses , your reliques , your puppets , and such like trash being forged & dreamed according to your good intentions . And what is that , to make a den d of theeues of that , which ought to be addicted e vnto the true seruice of the Eternall ? So like as when robberies surprised the place of prayer vnder the Synagogue , Christ Iesus thought it no scorne to returne into the wildernes and enter into priuate houses : so likewise are we pleased to serue God in caues and Church-yards as the primitiue Christians did , rather then to pollute our selues by frequēting those places so much prophaned . CHAP. XI . Of Reliques . THe Pharisies garnished the sepulchers of the Prophets : so doe you , in decking the shrines and tombes of the Apostles , of Martyrs and other Saints . And when your Popes builded the Sancta sanctorum at Rome in the Church of Lateran , did they not restore againe the holy place which God in old times had ordained in his Temple of Ierusalem , called in the Hebrew language Kodech Kadaschim ? Truth it is that the God of hosts , the Holy of Holy did there shew forth his Maiestie , to the intent that he might instruct his people in the knowledge of his will , and did appoint the propitiatorie to be kept therein , which was a type of Christ : and the tables of the Law , which the Lord commanded Moses to close therein , together with the rod of Moses , and a glasse full of the Manna of the Desert , in token of the fauour which he had shewen vnto them for Christ Iesus his sake , who is the true propitiatorie . In stead of all these , you haue locked within your Sancta sanctorum of Rome ( a place whereinto women are not admitted ) the fore-skinne of our Sauiour , with his slippers , and his nauell , Aarons rod , a glasse of Manna , with another arke of the couenant . CHAP. XII . Of holy Water . LEt vs come to your holy water . Is it not grounded a vpon the imitation of that holy water , which God ordained by Moses , namely , to iudge of the guiltinesse or innocencie of the woman that was accused of adultery ? But let vs hearken vnto that which your b Durandus sayth . This lustrall water according vnto the testimonie of Pope Cyprian , hath power to sanctifie , according to that which is written by the c Prophet : Then will I powre cleane water vpon you , and you shall be cleane : yea from all your filthinesse , and from all your idoles will I cleanse you . A new heart will I giue you , and a new spirit will I put within you , and I will take away the stony heart out of your bodie , and I will giue you an heart of flesh . And I will put my spirit within you . And a little after , the water of aspersion cleanseth . And from thence he concludeth : it appeareth therefore that the aspersion of this water , is a washing vnto saluation , and is fit to wipe away the ordinarie sinnes of men , euen as the ashes of the Cow were in the old Testament . Is not this well concluded ? And from whence should Pope Alexander d the first of that name haue learned this , whom they make the author of the consecration of this water : but from that which was practised in old times by Gods commaundement among the people of Israel ? He had read that Moses e had taken away the bitternesse of the waters of Mara , and had made them sweete , by causing wood to be throwne therein : That f God healed the Leprosie of Naaman the Syrian by the waters of Iordan , at the prayer of Eliseus the Prophet : That g he had giuen to the poole of the sheepe at Ierusalem , the propertie to make him recouer of any diseases whatsoeuer , that first stepped thereinto , after the Angel had troubled the water . This sillie man thought h that his enchanted water should haue the like force . And although the lustrall water , wherewith the Leuites were purified , was a type of Christ Iesus his bloud : yet notwithstanding , as if this bloud were not sufficient for the purging of the faithfull , he hath ordained this water with the application of the same vertue , witnesse this ryme , Aqua benedicta sit nobis salus & vita . And let vs see how this iollie Pope i doth frame his argument : if the ashes of the dead Cow , sayth he , being sprinkled among the people , did sanctifie and cleanse them : how much more the coniured water , being mingled with salt , and hallowed by godly prayers , ought to haue this power to purge and sanctifie the people ? So in stead of the bloud of Christ Iesus they offer coniured water vnto the Church . The Iesuite Richeome k sayth , that you haue the custome of holy water from the Apostolicke institution , yet doth not cite any one place of Scripture . His fellow l Bellarmine is against him in that : for he saith , Nil deesse ad aquam benedictam , nisi diuinam institutionem , quominus sit sacramentum . And in the table of the same Booke at the letter A. Aqua benedicta , sayth he , non a Deo instituta est , sed ab Ecclesia , & ideo non est Sacramentum . Seeing therefore that he doth freely acknowledge that this water hath not beene instituted by God , it remaineth to goe and search out the first authors , the rather , seeing that the true Church of God hath kept her selfe well from authorising so great a blasphemie . Now they are made manifest vnto vs by m Epiphanius Bishop of Salamis , to wit , either the Samaritanes , among whom the vse of lustrall water was verie frequent : or the Hemerobaptists , whom he rancketh n in the fourth sect of the Iewes , so termed ; because they washed themselues euery day with hallowed water , wherewith notwithstanding you are content to sprinkle your selues onely , abusing immediately thereafter the verse of the good penitentiall Psalme o , which Dauid made in detestation of his adulterie : Purge me with hysope , and I shal be cleane , wash me and I shall be whiter then snow . Wherein he meaneth of the ceremonies of the p Law. And what likenesse hath that with your aspersions ? CHAP. XIII . Of the Creame and anointing . MOreouer you teach all with one accord , that the glorie and luster of your Chrismes and annointings , wherwith the whole Hierarchie of your Priests is greased , proceedeth a from no other origine but from the shaddows and figures of the Iewish Law , notwithstanding that Christ Iesus had alreadie abolished them through his comming . I suspect you will alledge Denys , called b Areopagite , who will haue the composition of the Chrisme to be peculiar vnto Bishops onely : but we say that it was not many ages after , which long after it was brought in , was common to all Priests . The vse of this Chrisme is frequent in your greatest mysteries , and chiefly in the benediction of your Agnus Deis , as this braue poesie testifieth c , Balsamus , & cera munda , cum Chrismatis vnda ; Conficiunt agnum , quod munus , do tibi magnum . Fronte velut natum , per mystica sanctificatum . Fulgura desursum depellit , omne malignum Peccatum frangit , vt Christi sanguis , & angit . CHAP. XIIII . Of washing of the feete . CHrist Iesus before he did institute the holy Supper , washed his Disciples feete , willing thereby ( according to the custome of the Countrey , and of those dayes in washing the feete of such as they lodged in their houses for nothing , as it may be seene throughout the whole Scripture ) to declare what the dutie of hospitalitie and charitie was , euen of the greatest toward the meanest sort , as the Apostle also maketh mention , and in that sense commaunding vs , to wash one anothers feete . But in stead of imitating him after this manner , behold a stage-play as you grossely abuse it brought into the Church , to wash the feete of twelue poore ones vpon Mandy Thursday , as you terme it . CHAP. XV. Of extreme Vnction . THe Apostles , as it is to be presumed , following their masters commaundement , added sometimes vnto the wonderfull healing of diseases an annointing with oile . And behold thereupon a new Sacrament of extreme Vnction , continued and practised so idlely & vnprofitably , after that this extraordinarie gift of healing hath ceased , hauing beene giuen vnto them for a certaine time onely , and till the preaching of the Gospell were furnished with sufficient authoritie against the greatest vnbeleeuers . CHAP. XVI . Of the Dedication of Temples . ANd in the dedication of your Temples doe you not play the Iewes ? Let vs giue eare to the reasons that you vse . The Iewes , say the Canons a had certaine places , where they sacrificed , which were hallowed by heauenly and solemne prayers , and offered their offerings to God no where else . If the Iewes therefore , who serued the shadow of the Law obserued this ceremonie , with farre more reason ought we to doe the same , vnto whom the truth is reuealed , and grace is giuen by Christ : namely b to build Temples , to decore them after the brauest manner , and to dedicate them through sacred vnction , together with altars , vessels , garments , and other ornaments . Thereafter it is added : We ought not to celebrate but in such places as are hallowed by Bishops . You shall acknowledge here , if it please you , your Gratians stile . In the meane time we find no fault with your Temples : we require onely the true vse thereof , to wit , that God may be called on in the publicke Congregation , his word preached and embraced , the holy Sacraments ministred and receiued . For this cause hath c the temple beene called the house of Prayer , for all manner of people generally . Origen d also calleth the Temples of the Christians , houses of Prayer . Tertullian e sayth , that we doe assemble our selues in the Temple , first for prayer ; secondly , to heare the lesson or lecture ; thirdly for exhortation , &c. That which we reprehend , is that which hath proceeded from Iudaisme , whereunto Christ Iesus hath put such an end , that the Apostle f , comprehending all those ceremonies vnder the name of Circumcision , sayth expressely ; That if one be circumcised , Christ auaileth him nothing : so that to gather vp all in one word , whatsoeuer colour of deuotion can be pretended , & what antiquitie soeuer can be alledged , all those fopperies , wherethrough by little and litle the true seruice of God in spirit and veritie , hath beene transformed into a most hideous foolishnesse , are not onely to be reiected as friuolous and vnprofitable , but also to be abhorred : for hauing degenered first into superstition , and finally into a detestable impietie . And I will aske you , where is there any Churches in the Popedome that are dedicated vnto Christ Iesus ? It is to Angels and Saints that they dedicate them , vnto whom they addresse their prayers , their sweete incense , and such other seruices belonging to God alone . CHAP. XVII . Of Traditions . AS touching traditions , vnder the name whereof so many superstitions haue beene by little and little brought into the Christian Church , and are so stoutly defended at this day , that you dare euen terme them Apostolicke , doe you not follow in the introduction thereof , the paterne and modell of your fathers the Iewish Rabbins and Pharisies ? As in a that they bind heauie burdens , and grieuous to be borne , and lay them on mens shoulders , but they themselues will not mooue them with one of their fingers : for so much as they doe all their workes to be seene of men , for that they keepe the keys of the Kingdome of Heauen , and they themselues goe not in , neither suffer they them that would enter , to come in : for b that they proclaime by sound of trumpet their fasts and abstinences : for that they make their Philacteries broad , and would appeare outwardly to be very worshipfull Saints , and are nothing within but whited Sepulchers . And then your Doctors , whom you call Magistros nostros : haue they not borrowed their titles from the Iewish Rabbines ? Of whom our Sauiour speaketh c , that they loued the greetings in the markets , and to be called of men , our Master . Your ordinary bragging is , that you haue no tradition or custome , which is not of ten or twelue hundreth yeares standing : and we grant to you a farre longer time , to wit , that you haue of two or three thousand yeares standing & aboue , such as are those which you haue borrowed from Gentilisme , and retained of Iudaisme . And ought they to be the more embraced for that respect ? By the contrary , as one of the auncient Fathers sayth , an old custome is an old errour , and ought so much the rather to be abolished . CHAP. XVIII . Of Transubstantiation . LEt vs come to Transubstantiation . Although this word with the doctrine annexed thereto be new ( for what Doctor of the primitiue Church hath written that the consecration is perfected by the vertue of these words , hoc est enim corpus meum ? Neuerthelesse to the end that you may set the same to sale the better vnto the people , as good and vpright antiquities , you make them proceede from the Iewish Rabbins , euen as if they had euer dreamed thereof . Rabbi Moyses Hadarsan writing vpon this verse a of the 136. Psalme . Lord thou giuest foode vnto all flesh , speaketh in expresse termes these words ; This text agreeth well , with that which is written in the thirtie fourth Psalme . Tast you and see , how gracious the Lord is : for the bread and meat which he giueth vnto euery one is his flesh , and by eating thereof it is changed into flesh . Are not these very goodly consequences ? No otherwise then witches doe milke a Bucke , or the haft of an axe . Although this Iew meaneth that all manner of foode is changed into the flesh and bloud of the person that eateth it , through the digestiue power and facultie , yet you would haue gathered your transubstantiation from thence ; as likewise out of this text of b Moses , where Iacob foretelling in the agonie of his death , what should happen vnto his children , addressing his speech vnto Iuda the fourth in order , speaketh these words : He shall bind his asse foale vnto the vine , and his asses colt vnto the best vine ; he shall wash his garment in wine , and his cloake in the bloud of grapes . His eyes shall be red with wine , &c. And what manner of conclusion can we draw out of these words , but that they are figured and hyperbolicall , whereby is signified the great plentie and abundance of wine and milke that was to be in the land of Iuda at the deuiding thereof ? After this manner hath the whole antiquitie vnderstood it , and neuerthelesse you would corrupt and peruert the sense thereof , vnder the authoritie of Rabbi Cohana , who by the asse hath vnderstood , say you , the Messias , into whose body and blood the wine was to bee transubstantiated . In conscience ; is this to speake reuerently of the holy Sacrament ? Ought you not to be ashamed of such conclusions ? But how should you be so , sith you haue no brow ? CHAP. XIX . Of the eleuation of the Hoste . IN the old Testament there was some peace offerings which they vsed to lift vp on high , a ceremonie that signified the eleuation of Christ on the wood of the Crosse. And may it not be from thence that you haue learned to lift vp high the round Host after your consecration ? Howsoeuer it bee , your Doctors know not whereof to take holde , whether in regard of the signification of this eleuation of the Hoste ; or for that of the Chalice , seeing as yet they haue not determined whether it ought to be lifted aloft couered , or vncouered . And let vs see how well they are versed in the Scripture . Some a doe attribute this manner of doing vnto Dauid , of whom it is written in these words , naughtily translated out of the Hebrew , Et ferebatur manibus suis : whereas the text beareth that he behaued himselfe like a foole among the hands of those that would haue taken him . Durandus b will haue this ceremonie to be grounded on that which is written : And I , if I were lift vp from the earth , will draw all men vnto me . Another c that he may the sooner haue done , writeth that the Pope hath so decreed , and hath also granted many indulgences vnto those that shall worship the Hoste , considering the great miracles that haue beene wrought , which neuerthelesse one d of your schoole-men , being of a better conscience , spareth not to say , that they haue beene deuised by the Priests , that they might terrifie the people the more , and keepe them vnder the yoake of this beleefe , in stead of teaching them to worship one only God. S. Paul speaketh nothing of this adoration , neyther yet is there any mention made throughout the whole antiquitie . And what hold now might Arrius , Eutiches and others take of you if they were aliue againe ? CHAP. XX. Of Incensing . THe perfuming with sweete incense was very frequent in the Church of Israel : and was likewise an institution of God. But the Leuiticall seruice being suppressed , why haue you restored it againe ? Yet if you did vse the same simply , the sinne would be the lesser : but when as you craue of God that in recompence of the Franckincense he , would bestow on vs the riches of his mercies and compassions , the gifts of his holy Spirit , is not this to attribute the remission of sinnes to the incense ? Likewise in the liturgie that is attributed vnto S. Iames , you pray to God that he would receiue the same , and bee pleased therewith for the same purpose . CHAP. XXI . Of kissing of the Bishops shoulder . IT is likewise a custome among you , that the Bishops Masse being finished , which is sung with greater state then the ordinary ones are , to kisse the Bishops shoulder . Behold what your Doctors say , the one a Pope a , and the other a Schoole-man b : to wit that by this kissing of the shoulder , is signified that the Bishop is that Pontife , vnto whom , according vnto the figure of the Law c , the right shoulder of the holesome peace offerings belonged , and whose domination is laid vpon his shoulder . And who would not laugh at these so subtile and feriall allegories ? CHAP. XXII . Of Lights . THe like may bee said of lights . God commanded in his law : the a fire vpon the Altar shall burne thereon , and neuer be put out . And what did that signifie , but that the fire that consumed the holocauste , was a shadow and type of the afflictions and torments , whereby the body of Christ was consumed because of our sinnes ? And the perpetuitie of this fire b what else did it signifie , but a perpetuall enioying of the fruits proceeding of the afflictions and torments aboue mentioned , which the faithfull doe suffer ? And how can you gather your lights and torches from thence ? To be briefe , wee will not insert here that which your Canons b , and one of your Schoole-men teach , c who would set this Marchandize to sale as vpright wares , : we shall say onely that the ceremoniall d Law , hauing beene a pedagogue vnto the Fathers , to leade them vnto the contemplation and taking hold ( among those shadowes ) of the light of the truth , which e is our Sauiour Christ Iesus , it is folly , yea , impietie to restore them and bring them in vse againe , seeing that Christ Iesus hath suppressed them . CHAP. XXIII . Of Celibate . AS for singlenesse of life , you are directly commanded the same : concubinate is also permitted among you : which is so farre from being excluded from the Church , that it is euen admitted vnto the holy table , witnesse your decrees a drawne out of some councell . But to the end that you bee not letted for lacke of proofes , one of your Popes hath made prouision , and hath grounded his chastitie vpon that which the Lord spake b , Sanctifie your selues therefore , and bee holy , for I am the Lord your God : as if holinesse did consist onely in celibate . Wee shall adde vnto the premisses , that celibate proceeded from the Esseans , a very famous sect among the Iewes : and not only celibate , but Monachisme also , whereof the statutes are altogether conforme to the rules of the Esseans , as it may be seene in Eusebius c . CHAP. XXIV . Of the Iubilee . GOD did institute the Iubilee for the libertie of slaues , for the abolishing of debts , and for restoring againe of those that were put from the possession of their fathers inheritances . And although that litterally this institution belonged to the policie of Israel , as well for the possessions , as to vphold and keepe the distinction and separation of their of spring , which otherwise might haue beene confused : yet so it is , that this ceremonie aymed a little farther , to wit , at Christ , who is the end and scope of the Law , in whose person there is full libertie and ioy promised and giuen to vs , which the faithfull shall inherit after the painefull trauels of this life . And why doe you prophane with your pretended Iubilee , this holy figure already accomplished by our Messias ? We haue spoken therof in the conformities which are betweene you and Gentilisme , here wee shall adde onely that you set vp Iudaisme againe , and that you attribute vnto the golden hammer , wherewith the Pope beateth one of the gates of S. Peters temple at Rome , called Holy , at the beginning of the Iubilee ; that which appertaineth vnto the blood of Christ Iesus , and not to any other , to wit , the remission of sinnes . And finally , the doctrine of the Iubilee importeth as much , as if the blood of Christ were of smaller worth at one time then another . CHAP. XXV . Of the conception of the virgin Mary . YOu keepe holy the feast of the conception of the virgin Mary , and beleeue that shee was conceiued without originall sinne , an opinion grounded vpon the Thalmud of the Rabbins , and principally of Rabbi Iuda , the sonne of Simon ; who saith ; that the matter whereof the mother of the Messias was to be engendred , was created before Adam had sinned , and was thus preserued in a little boxe from generation to generation , without any spot or corruption : and gathereth these misteries out of the words of the Psalme : O Lord looke downe from heauen , and beholde and visite the plant , that thy right hand hath planted . And why haue you not learned of S. Bernard that shee taketh no delight in those counterfeit honours ? Which hee speaketh of purpose of the feast of the Conception ; and of Origene , That her chiefe honour is to bee saued , iustified , and redeemed through the blood of her sonne . And your idolatrie by the contrary hath mounted vnto such blasphemies , as to attribute vnto the virgin Mary , and to transferre vnto her in all your Offices , all whatsoeuer the Prophets and the Psalmist spake of God , and of Iesus Christ. O Lord , how long ? CHAP. XXVI . Of the Lymbus . EVen to the Lymbus the antichamber of hell , haue you stretched forth your armes , that you may draw from thence the tradition of those master Carpenters , the Cabalists , or the Thalmudists . And such as are versed in the reading of their bookes , know , how that they beleeue a , that the Patriarches and others the first Fathers are still lodging there , and looking for the comming of their Messias . And doe you know where they haue found the Godmothers of this building ? Euen at hand in the booke of Ecclesiastes b , which saith : That there are some iust men who perish in their iustice . Is not this to ground the borders and suburbs of hell vpon a place , which neither farre nor neere approcheth any waies vnto this Thalmudicall exposition ? We are not ignorant what your proofes are concerning the Lymbus , and chiefly how you haue caused wrest that place of S. Peters c , which is so much chatted among you , toward that side . Howsoeuer the matter goeth , yet it is wonderfull , that you haue thus stumbled , and that so long agoe : sith it appeareth manifestly that the Apostle speaketh not there of the old faithfull Fathers , but contrariwise of the vnfaithfull : for example whereof hee bringeth forth those that perished in the flood , because they would not hearken vnto Christ Iesus , that preached vnto them spiritually by the mouth of Noah . CHAP. XXVII . Of the Law. YOu haue that also common with the Iewes , who were euill taught , and thinke that the doctrine of the Gospell abolisheth the Law. For to what end tendeth the calumny of your Sorbonique Doctors and Iesuites , against the Christian Church , in accusing her that shee hath abolished good workes , and made way vnto all manner of disorder ? Indeede we say after S. Paul a that we are iustified by faith in Iesus Christ , and not by the workes of the Law : and concerning the morrall law , as b it killeth vs in regard of vs that are transgressors thereof , for whose instruction it was giuen : so c also wee are iustified through the same in Iesus Christ , as in him that hath payed the debt which the law required of vs : and hauing fully accomplished d and ratified all the promises thereof in all those that beleeue . And what is to be seene there that is not Apostolicke ? And when you say that you are able to fulfill Gods law , are you not like him that vaunted himselfe that hee had fulfilled all the commandements euen from his youth head ? Is there not a fine harmony betweene you and that proud bragging Pharisie ? We beleeue better : to wit , that the regenerate man cannot fulfill the law of God , the same notwithstanding being iustly required at his hands , because it is iust in it selfe , and because it was giuen vnto the first man , while hee was yet in the estate of innocency , and fell afterwards through his owne fault from all abilitie to fulfill the same , and we all in him . From thence it is that S. Austin e saith to vs : Who is he that is able to accomplish the Law in all points , but he by whom all the commandements of God are fulfilled , that is to say Christ Iesus ? And a little after f : But all the commandements are thought to be fulfilled , when that which is not fulfilled is pardoned . And so speaketh hee in more then a hundred places g And S. Ambrose , Prosper Aquitannus , S. Bernard and all the Fathers . To what purpose then your Pharisaicall pride and disdaine here to disanull the effect of the Crosse ? CHAP. XXVIII . Of Iustification . ANd concerning Iustification , like as the Iews being euill aduised , did teach , that man was iustified by the workes of the Law : so likewise you attribute iustification before God vnto the merits of good workes . And that which you acknowledge touching the merits of the death of Christ Iesus , is by you so restrained and tyed to that which precedeth Baptisme , that the satisfactions of men are much esteemed , and valued at an high rate , as all your bookes doe testifie . And if some of you doe at any time presse to speake of of Christ Iesus and of his vertue , it is done with so much ignorance and sophistry , that it is perceiued incontinent , that as yet you haue not learned to renounce your false and counterfeit righteousnes , to the end that you may destroy that , which is in Iesus Christ. CHAP. XXIX . Of opus Operatum . FVrthermore like as the Iewes , who were Iewes onely in name , were contented with the letter without the spirit , that is to say , they thought that they had deserued much , if with their bodies and lips they had drawne neere to the temple , to the sacrifices , the sacraments , without faith or any true repentance : for which cause they were bitterly checked by the Prophets . In like manner your Doctors haue made the poore superstitious people beleeue , that to bee present at diuine seruice , to rehearse certaine words without vnderstanding or deuotion in the minde , to be present and behold their sacrifices and sacramentall signes , were , as many meritorious workes , although they had beene without all deuotion and inward feeling , euen like to a stone or a logge of wood . So grosse an errour and so preiudiciall vnto spirituall and euerlasting life , as if one should teach such persons , as are diseased of any bodily and mortall disease , that it should be sufficient for them to trust to the Physicians skill , and to the Apothecaries boxes , not knowing what they were , or taking any receipt : or as if one should say to a poore hungry man , that ( if he would be filled ) it should be sufficient for him to relie on those that make good cheare , and neuer to tast one bit in the meane time . Let vs learne therefore by the contrarie , that the true faith of Christians is not an indefinite and confused imagination , and is not to beleeue by an Atturney , but to vnderstand the fundamentall heads of Christian Religion . CHAP. XXX . Of Feasts . TOuching your feasts , doe you not say that they are after the imitation of the Iewes , which obserued and kept holy the feast of Iudith , and of the Machabees that did institute one , which Christ Iesus found to be still in request in his time , and did celebrate the same . But you remarke not that those were instituted to giue thanks vnto God , and to put the people in minde of their deliuerie from the plots and conspiracies of their enemies , being indifferent and belonging onely to order , and not imposed on them as lawes for the necessitie of Gods seruice . Your feasts are after an other manner , sith they are ordained , commaunded , and practised to bind the conscience , euen as if the necessitie of religion did require such things . And why haue you taken away the libertie of the choise of dayes , that was in the primitiue Church ? Moreouer , the feasts of the Iewes were ordained onely in the name of God , without idolatrie and superstition : yours are full thereof , and are hallowed in the name of Saints , male and female . I could amplifie my speech vpon that shamefull controuersie , that rose among the Esterne and Westerne Bishops , concerning the feast of Easter , which had caused a great schisme in the Church , if it had not bin preuented by the learned Ireneus , Bishop of Lyon against the imprudencie of Victor the thirteenth Bishop of Rome : I will be contented onely to admonish you , that it should be better , to eschew such a multitude of feasts full of superstition , and preiudiciall vnto the estate of the Common wealth , and to content your selues with that which that great Ignatius writeth , who recommended earnestly Sonday onely vnto the Christians , which the Councell of Caesarea proued by the holy Scripture , whereinto the Sabboth was changed : or else if you goe about to celebrate any notable history of our Lord , and that it be thought fit and expedient for edification to doe so , to continue such feasts till Sonday , without relying on the Monday or the new Moone : which is to bring in a Christianisme both Iewish and lunaticke . CHAP. XXXI . Of Tithes . THe Tithes that are so seuerely exacted by your Ecclesiastickes they are grounded ( I confesse ) vpon Gods law . It is true indeed that the Church of Israell , the Sacrificers and Leuites , who were consecrated vnto the seruice of God , were nourished therewith as with Gods portion and due , and the poore also maintained . For this cause did the Prophet Malachie accuse them of sacriledge that refused to pay the same . From this place you borrow the subiect of your Epiphonemes against those that faile in this dutie , and that rightly , if you did rightly vse them . And if your Pastours were lawfull , and truly called in the Church , we should acknowledge that they , in sowing of spirituall things , ought to reape carnall things : and that as faithfull labourers they were worthie a of their wages , as the Lord vnder the Law ordained b for Leui : But seeing the calling of your Doctors is vnlawfull and vncleane , they cannot deny that they are much like vnto the Pharifies , to wit , reauers : and like vnto the Iewish Sacrificers , deuouring c the people like bread : which the Prophets reproached vnto them , whereas they ought to haue beene contented with their food and apparell . And first auarice , and them ambition hath pushed your Church representatiue so farre , that shee hath vsurped d Lordships , Kingdomes and Empires , yea , and after such manner , that she hath forgot the care of soules , and spirituall affaires . CHAP. XXXII . Of Iurisdictions . LIke as you haue stretched forth your hands , vnder the pretence of spirituality , vpon Kingdomes and Empires , guarding your selues with the donations a of Constantine and Lewes the meeke , though false and supposed , as the most learned through many ages haue remarked : so likewise your Ecclesiastickes haue vsurped the laymens inrisdiction , and haue drawne vnto them all sorts of laymen , euen in Prophane matters . And what is their reason ? It is because the souereigne sacrificer of the Law , say they , was supreme head ouer the iurisdiction not onely spirituall , but temporall also . And vpon this brused reede , haue they setled this goodly temporall iurisdiction , which they haue appropriated to themselues , euen aboue all Kings , and Potentates of the earth . But if they had put on their spectacles right , they should haue found in the b Scripture , that these two iurisdictions were distinguished , and committed to seuerall hands : the Iudges , Princes & Kings being the heads ouer the temporall which they ruled : and the Sacrificers iudged of things that were cleane or vncleane , and of other matters meerely holy and spirituall . And c if any thing was demaunded at the mouth of the Sacrificers and Leuites , it was not in so farre as they were Iudges , but that they might learne of them the true vse and meaning of the Law in doubtfull causes . CHAP. XXXIII . Of Irregularitie . IT were to enter into a labyrinth to goe finde out all the ceremonies that are obserued in your degradations . And one of your Church-men being degraded by the Bishop , is at that same very instant deliuered into the hands of the secular power , that he may be cōdemned to die . If I shuld aske why the criminall is not iudged by the Ecclesiastickes ; they will answere me that it is done to shun irregularitie . But is not this the same that was practised in the Iewes time , who would not enter into Pilates house , fearing that they might be defiled , and letted from eating of the Passeouer ? CHAP. XXXIIII . Of Vailes and other furniture of the Church . WE must returne vnto that which you vse in your Temples . That vaile rent asunder at the death of Christ Iesus , did shew vnto this wretched people of the Iewes , that at this time there is neither sacrifice nor Sacrificer , neither altar , nor temple . And by the renting thereof , he would declare that the elect may search euen into the secrets of Gods councell touching their saluation . And you not being contented with the signification of so excellent a miracle , haue set the vailes vp againe in your Cathedrall and Collegiat Churches , chiefly in time of Lent , as if the Christian people ought to be letted from beholding of the Sanctuarie , that is to say , from the knowledge of eternall life through Christ Iesus . And in this doe you not patch together againe that vaile which in old times was rent asunder from the toppe to the bottome ? So many Iewish ceremonies as you haue brought into Christianitie , are as many vailes sowed and patched together . And say now that you are not like vnto those wretches , which in the Apostles time would haue ioyned the vaile together againe , by a coniunction of the Gospell with the regall ceremonies , and of circumcision with Baptisme . Your holy water , those vessels altogether bias , those Priestly garments whose number is infinite , those burning lampes and lights , the Chrisme , your annointing with oile , and other infinite abuses that are to be found among you , are as many additions of new vailes and sacraments which you haue inuented . And whatsoeuer antiquitie you can alledge , yet so it is that you cannot purge your selues of Iudaisme , or deny that you haue relied on those ceremoniall Lawes , which you ought to haue banished euery one , as we may perceiue , that this vaile is not halfe rent , neither the third or fourth part thereof onely , but from the top to the bottome . CHAP. XXXV . Of the Purification of Women . IN the end haue you not borrowed also from the Iewes the purification of women that rise out of child-bed ? Truth it is that this ceremonie ordained by God , did lead them vnto the consideration of the greatnesse of their sinne , which defileth the conception and birth of the child , euen as it defiled the first Parents . This was ordained onely for disciplines cause , and this vncleannesse was onely simply ciuill , during which the woman was bound not to come vnto publike assemblies , whereinto shee was admitted afterward , hauing satisfied the Law , which commaunded to offer a lambe , or a paire of turtle doues , or doues . You by the contrary thinke that the woman is in the power of Sathan , so long as shee is in child-bed , and that shee hath need of tapers , which you terme hallowed , of coniurations and other prayers for her deliuerie . These are your goodly pretenses : but as for me , I beleeue that these ceremonies haue beene inuented and practised , for the opinion which you haue conceiued that marriage is an vncleane thing , which in old times your predecessours the Manicheans , the Adamians , the Hieracites did in like manner , who likewise named themselues Apostolicks . It is enough my Masters , and we should neuer haue done , seeing that the abuse of the Iewish ceremonies hath growne so far , that the whole outward seruice of God is changed into a Leuiticall Religion , after such manner that it seemeth that the order of Aaron and his subalternes , hath yet still the administration and rule ouer the house of God here beneath : an order , I say , which was abolished by Christ Iesus our souereigne Sacrificer , who hauing taken on him the charge of his Fathers house , hath really shewed vnto vs the true meaning of all those shadows and figures of the Law , and through offering vp himselfe on the Crosse once for all , and neuer to be reiterated againe , hath freed vs from that bondage , and hath made open the passage vnto the euerlasting Sanctuarie . Veni etiam Domine Iesu. THE HARMONIE AND AGREEMENT of the Romish CHVRCH with auncient Heresies . The third Conformitie . THE AVTHORS EPISTLE , TO MASTER VIGNES , COVNSELLER TO THE KING , AND CORRECTOR IN the Chamber of accounts in MONTPELLIER . SIR , I would not shew my selfe among the writers that abound at this day , hauing cōtented my selfe in priuate with the reading of the Orthodoxes , and contemned such as for the most part doe nothing but vent their melancholies vnto the world . I haue hit on this resolution , because I am a louer of a retired life , and of solitarinesse among my Bookes , taking pleasure to talke with the dead , wherein consisteth the chiefe iewell of my life . This age swarmeth in good Spirits , and as Africke is fertile in Monsters , which it produceth daily , so in like manner we may say that it is a wonder and miracle in nature , to contemplate this exquisite knowledge in all sciences and tongues wherwith many are indued , that it appeareth that we haue paragoned that old antiquity : I say in science , not in conscience . Who then hath marred this my silence ? You , Sir : for as we were reasoning concerning heresie ( a subiect whereupon the seducers through their false Orations and writs haue long agoe beene baiting and hammering on the heads and hearts of their confederates , labouring to perswade them that those of thereformed Religion are defiled therewith ) you thought it expedient , that through contrarie demonstrations , which should be both solide and true , I should declare to the world that this imputation is wrongfully ascribed vnto vs. There is no parish Priest ( how raskally soeuer he be ) that hath not this word Heretike in his mouth . What will those great Masters in mateologie doe then ? If little puppies doe keepe such a yelling , what will be the effect of the barking of these great mastifs ? It is the custome of whores to preuent honest matrones , and to lay to their charge that , wherewith they are tached themselues . Those Iesuites , the buttresses of the Popish Religion , the creame and very quin tessence of Fryers , to speake no worse , doc in like manner . They are scabbie , and would perswade vs to scratch our selues as they doe , although our conscience be not defiled . Those that are attainted and branded by Iustice , desire nothing more then to haue many fellowes both in their iniquity , and their punishment . What shall we do here ? Shall we betray our brethren and our soules ? Shall we temporise , as if we had some fellowship with this spirituall brothel-house ? This would proue cowardlinesse in vs. Wherefore , following your aduise , I haue thought fit to shew vpon the theatre of the world , that so many heresies as we are accused of , are as many calumnies and lies : and that it is the Romish Church , which is wonderfully disfigured & polluted , as we shall declare , God willing . The impatience of moderne Readers hath abridged my discourse , which I could haue inlarged . And who could euer be able to finish the task of the stable of Augeus ? I offer vnto you this my little Essay , as vnto him of whom I receiue singular comfort in my peregrination , and in this strange Countrey . You shall take it , if it please you , in good part , as proceeding from him who is , Sir , Your most humble seruant FRANCIS DE CROY . THE PREFACE To those of the Romish CHVRCH . MY Masters , the chiefe weapon that the Diuell hath vsed against the Church , is Heresie , which the Apostle a placeth among the workes of the flesh . It is not to day , that this contagion of particular chusing of opinions , hath corrupted a great number of men . The Churches , both of Israell and primitiue , haue tasted of this cruell poyson . Those wits that made too great account of Philosophie , and are borne among Sophismes , puft vp with pride , pale and deformed through ennie , haue hatched this generation , and brought forth this Hydra of all mischiefes . No age hath beene free thereof . The histories doe set before our eyes and our eares some lamentable examples , and namely in these latter dayes : which being most fertile in all vices , are likewise fruitfull in producing those detestable heresies , the effects whereof are to draw away men from the way of truth , to make them become enemies thereof , as did in old times Iamnes , and Mambres the aduersaries of Moyses , to corrupt them in their vnderstanding , to ioyne them with Diuels , and at length to debarre them from the Kingdome of God. We and you are ordained to be contraries . You call vs Hereticks , and wee b returne againe this title vnto you , like a ball in the Tennis-court . Who will beleeue you ? Who will beleeue vs ? There is no difficulty here : let vs examine the doctrines : let vs search diligently for that which is true . That is true saith a certaine Father c , which is the first , that is first which is from the beginning : and that is from the beginning which is from the Apostles . Wee haue this true , this first , this beginning , the doctrine of the Apostles , which is the Anchor of our Faith. There will nothing remaine for you therefore , but the last and false , to wit , the dregges of heresie . Yet doe you not cease to reproach vnto vs , that we haue renued , and as it were drawne out of hell many old Heresies , which ( as you exclaime ) we haue broached in these latter times , and haue insinuated them into the beleefe of men for Euangelicall doctrines . And to the end that none should thinke that you had spoken idlely and without reason , you set downe their number : and if you might be trusted , there is no scab or sore of the auncient Hereticks , whereon we haue not rubbed our selues . It is after this manner that you tickle your selues to make you laugh , and when you haue spent all your force , whether it be in sleight , or eloquence , to rouse d vp the implicite faith of your flockes , you thinke it is enough , and that we haue nothing to reply thereto . Wee deplore the heresies , and haue the register thereof in our memorie , to the intent that we may beware of the same . Epiphanius gathereth to the number of 80. S. Austin e reckoneth eight more . Philastrius more yet . And before these Ireneus and Tertullian made some catalogues . In reading of them we haue found matter enough against you , because we haue learned ( and bee not offended ) that you are fellowes and fauourers , of those who through their Heresies sought to destroy the Church . How then can it be possible that we are their companions ? Thereupon you pay those of your side , not with reason , or with any likelyhood , but with false calumnies against such as withstand you , and to this end you picke out certaine Heresies at your pleasure , which , you say , haue beene as it were renued , and restored againe by those great Heralds , the restorers of true piety , which haue gone before vs in the reformation of the Church . This little Preface shall declare the contrary , and such Christian soules as are mildely disposed , shall be iudges of our right , and of your wrong . Ireneus saith of the Simonians f , that they taught that men were saued through the mercy of Simon , and that workes were not necessary vnto saluation : from whom Eunomius hath not gone farre , who ( witnesse S. Austin g ) did hold the opinion ; that men could take no harme by sinne , how great soeuer it were , prouided that their faith had not fayled . Bellarmine accuseth Luther for consenting to these follies , being followed by Caluin , Brencius and others : who verily confessed that good workes were the effects of Faith , but denyed that they could merit life euerlasting . The learned treatises which haue beene compiled by our writers on this subject , should haue serued for phisicke vnto your eye-sight , and should haue taken the moate out of your eyes , that you might behold the truth against your preiudicate doctrine ? Wee will not doe you so much wrong as to debauch them from your companie , that we may draw them to our side . Then let them remaine still there in a good time , we denounce them accursed . Those infamous persons wallowed themselues in all manner of crimes . No thing , as they thought , could hurt them , if they had acknowledged Simon Magus to bee the chiefe way vnto saluation . Haue you found any thing in our Churches like vnto this ? Simon reiected all manner of vertuous and iust workes as superfluous , wee , acknowledge them as necessary , but not as meritorious : for grace can get no entry there where merits haue taken place already . We abhorre Eumenius likewise . We confesse h the separation of faith from good workes , to bee more impossible , then to separate the beames and light from the Sunne . And what doe you finde worthy to be censured , whiles we teach that sinne cannot hurt him that hath the act of Faith ? You couer your selues with the ambiguity of this word Faith , whereby you vnderstand nothing but a simple knowledge of the doctrine , and a naked insight in Religion , and not this certaine perswasiou that the iust man liues by his Faith. Truth it is that the sinnes , which make vs guilty before God , doe astonish vs : but we say in like manner that they are not imputed vnto vs , and that they are couered through the iustice of the sonne of God and mediator Christ Iesus . Also you would haue vs to bee fellowes withone Florinus i , and to say with him that God is the author of sinne : an heresie which Vincent de Lirin did likewise attribute k vnto Simon Magus . For an answere hereunto , Bellarmine is your oracle , it sufficeth if he hath said so to you . This assertion , saith Ireneus , is more then heresie . Shall we therefore defend the same ? Truely all things moue vnder the prouidence of God. The wicked and their sinnes are not exempted from this celestiall power and gouernement . Is God therefore the cause of sinne ? Fie on this blasphemie . It is not he that inspireth man with : wickednesse : this worke is of the Diuell . The Butt that wee ayme at discerneth the actions . The scope of mens euill actions is nothing but rebellion and contempt of the Creator : and by the contrarie , God aymeth onely at the execution of his immoueable and eternall decree . The good and the bad Trees , being nourished both with one manner of iuice , in the same soyle , and place , are different , notwithstanding in their fruites . Who can blame the ground ? Let vs therefore exeeme God from the imputation of iniquitie , and let vs not play the Marcionists . Origen m thought that Adam through his fall had altogether lost the image of God , whereunto he was created in his originall vprightnesse , and that n Hell was nothing else but a terror of Conscience . You doe inclose Caluin within the compasse of the same errors , and are not ashamed to cite those places o which you vnderstand amisse , and interpret worse , that you may make him bee detested like an Hereticke . Wee abhorre both the one and the other reauing of Origine . Caluin speaketh not so grosly : he saith indeede that the image of God is not altogether defaced , that there are many remnants left vnto vs after this ship-wracke , the reason , the vnderstanding , and other naturall gifts . This wee affirme with Caluin , that those supernaturall graces , wherewith God had honoured man , were quenched and lost : as the wisedome , p which made vs to know God : the righteousnesse , q which pushed vs forward vnto a voluntarie obedience of his commandements : and holinesse r , which are seales and principall markes of this heauenly likenesse . Subscribe to this doctrine , or else wee will say to your face , that you are infected with Pelagianisme . The Iesuites s hold , that Adams sinne was small , and not so outragious as it is made . Let vs say t better : that our protoplastes haue lost their faith : That it was an Heresie , asinne of incredulitie , an apostasie ; a fault that could not be amended by any other then the Sonne of God. Like as the Moone after her coniunction with the Sunne , is replenished with a diuine power , which she imparteth vnto all things : so also the soule of this little world being rauished through contemplation , and as it were vnited with that great intellectuall Sunne , was inflamed with an heauenly light , and an inestimable power : and if it should bee separated from thence , what would remaine but darkenesse and infirmitie ? As touching Hell , neyther Caluin , nor we did euer speake any such thing , neyther yet any thing that commeth neere vnto that which you alledge : it is deceite and calumny . — Let vs proceede to the rest of your accusations . We rule not onely our externall actions , but also the affections of our heart . The word of God is the square . Those concupiscences that tickle and sting our soules ought to bee bridled , and for this cause we account them as sinnes , yea , euen in the persons of the regenerate : but that they liue not , that they reigne not , that they are not imputed vnto vs , through the benefit of faith . This is it which we beleeue . What haue we to doe then with the heretike u Proclus ? What simpathie is there betweene vs and the x Messalians ? You know not what concupiscence meaneth , you know not the effects thereof . And sith we are speaking thereof , doe you not falsifie the Scripture , wheras of the last commandement of God which forbiddeth concupiscence , you make two , against Saint y Pauls meaning , who comprehendeth the forbidding of concupiscence , all vnder one commandement ? In the end we auouch , that the z Pepuzians admitted women vnto the sacred ministrie of the Church . Luther is slaundered a as if he had followed the footsteppes of this false doctrine ; To say , that sinnes are remitted through Repentance , whether the Priest absolue them of the same or not , is this to follow the Pepuzians ? To say , that a woman , or a child hath as much power to forgiue sinnes as the Pope hath , is this to attribute the Priesthood vnto that sexe , which the Heauenly Oracle forbiddeth to teach in the Church ? We are better taught then so : and in effect this present discourse shall declare vnto you , that you can neuer be able to free your selues from Pepuzianisme . The Nouatians b acknowledged no other meanes to reconcile men to God in the Church then Baptisme , and taught that such as were baptised ought to be anointed with the Bishops Chrisme . Acknowledge your brethren here : but let vs answere . Nouatus admitted not vnto repentance those that had fallen after Baptisme . Doe we teach that ? It is true indeed that we deny two things : that penitence is a Sacrament : that the force of Baptisme doth not continue vnto the end of mans life . S. Hierome c calleth repentance the second table after shipwracke . Let vs say , that it is not the cause of the remission of sinnes ( it is the merey of God purchased vnto the faithfull through their onely Sauiour Iesus Christ ) but onely the signe of remission , and the remedy whereby those that are baptised do helpe themselues among those great confusions and disorders arising from their faults . Moreouer , who hath foughten better then we against Sabellius d , who acknowledged but one person in the sacred Trinitie ? Why then do you match vs with that pest ? The bookes written by our men beare record of our Orthodoxall faith : and the punishment that Seruet suffered , declareth the practise thereof . Wherefore if it be sufficient to accuse , who shall be found innocent ? Arrius made the Sonne to be meaner then the Father . The Tritheites taught the same . You shall be contented ( if it please you ) that we produce a simple negatiue against a bare affirmation : and in like manner , if we send you vnto the learned writes of our men . In the meane season we will by order deny that we are in any wayes acquainted with the Manicheans e , contemners of nature , and deniers of free will. We acknowledge a free will in euill things , and remoue the same from spirituall graces . Touching sinne , we doe attribute it to the will of man , to the Deuill , and not to God. And if the same Manicheans f haue accused the Fathers of the old Testament , to wit , Abraham , Iacob , Sampson , Sara , Rebecca , and others , as wicked and detestable persons : shall it be sayd likewise that Caluin hath scourged these fathers with the rod of slander ? Those did so , that they might make their memorie hatefull vnto the posteritie : he had no other intent , but to declare how fraile our life is , and that our infirmitie ought to minister occasion vnto vs , to suspect our naturall forces , as in themselues incapable of vertuous actions and heauenly mysteries . The former , to wit , the Manicheans , haue followed Cham : the latter sendeth vs vnto the grace of God , who vpholdeth our right hands , that we may not fall into this puddle of sinne . Shall we be Donatists g also ? They closed the Church within the bounds of Africke : they reiected sinners from the libertie and communion of the visible Church : proclaimed open wars against the Catholicke Bishops . Caluin and we ( say you ) doe in like manner . You speake onely by report or by dreaming . We confesse indeed , that the Catholicke Church , which consisteth of the elect onely , is inuisible . The eternall election whereupon Gods couenant is grounded , which is the essentiall forme of the Church , and maketh it to be a Church , cannot be made knowne and manifest , but through the holy Ghost , and through the word of God. The election of the visible elect is inuisible . Seeing therefore that to be in the Church , or of the Church , doth not declare the essence of man , but sheweth the eternall election , whereunto Gods couenant had a relation , and that you beleeue after this manner ; why doe you slaunder vs , as if we were partakers with the Donatists ? Concerning the limits of the Church , we doe not diminish them , they are extended throughout all the climates of the earth : and it is you that inclose them within the walles of Rome . And if we haue a criminall action against your Bishops , you must not therefore conclude that we are enemies to those that with the Bishops sea haue the succession of the Apostolicke doctrine . Aerius would not pray for the dead : nor yet we . Are we heretickes therefore ? Then let S. Hierome h , if your consequence be true , Chrysostome , Austin , that most worthy Bishop of Hippona , and Theophilactus be Aerians and heretickes : for they affirme all after one manner , that after this life , there is neither time nor place to make satisfaction for our sinnes in this world : and the same i Chrysostome sayth that those prayers were vsed as a thankes giuing to God , for that he had crowned those that were dead . The same Aerius left fasting in the free power of the faithfull : said that the Bishops and Priests differed nothing in dignitie . And what harme I beseech you , either in the first ( so that it be vnderstood of priuate fasts ) or in the last . Concerning fasts , there is no question : touching the last , Aerius and we agree both with the holy writes , and with the venerable k antiquitie , which cry out with a lowd voice , that all Byshops and Ministers of the word haue alike power , in whatsoeuer place they be , whether in Naples , or in the Indies , or among the Tartarians . If Aerius then haue taught but these three points , he is wrongfully accounted among heretickes . And Theodoret l freeth him thereof , opposing onely one Eustathius his mortall aduersarie , although Epiphanius and S. Austin be not of the same opinion . Iouinian is not forgotten . They would make vs to agree with him in fiue heresies . The first , that man after he hath receiued Baptisme cannot sin , wherunto Caluin hath subscribed , say you , without shewing the place where : who writeth that the faith that is once receiued into the heart of the faithfull , cannot make shipwracke . We graunt the second ; and impugne the first , which concerneth Baptisme , and experience furnisheth vs with proofes of the contrarie , and freeth both Caluin and vs from these impostures . The second pretended heresie , imputed to Iouinian , is concerning the difference of meates and merites through fasting , which he reprooued . And thereupon you raise hue and cry after Caluin . If that which you hold concerning the difference of meats , the fish and flesh dayes be true : I know not how you shall be able to resist : and what rampart you can set before your Canons m : Canons ( I say ) which vomite forth powder and bullets to bruse all to peices . Moreouer , if Iouinian maketh marriage equall with chastitie , both in dignitie and merite , whiten not your tongues against Caluin in that matter : exclame against Christ Iesus who hath sayd so , and beare ill will against S. Paul that hath written so . Your Erasmus wished to finde in S. Hierome a modestie and greater mildnesse against his aduersaries : this is your desire likewise . It is true that in so farre as Iouinian withstoode the perpetuall virginitie of Mary the mother of Christ Iesus , he deserued a very seuere and rigorous punishment , yea euen the fire . And vpon this blaspemie S. Hierome had very good reason to frame his inuectiues against him . The like is not taught in our Churches ; and it is without all reason that these great lights of our age Bucer and Molineus are blamed . Esay n shall be a warrant for that which we beleeue , and likewise that which Ezechiel * writes , which the auncient writers all with one accord haue expounded of the perpetuall virginitie of the glorious mother of Christ Iesus , shal ouerthrow those desseings , whereby you labour to make vs hatefull vnto all men . Yea , and we should be very sorrie to helpe our selues with the authoritie of S. Basill , who sayth o , that the beleife concerning the perpetuall virginitie of the holy Virgin , after the dispensation of the conception and natiuitie of the Sonne of God , cannot profit vs any thing to be sought out , and that it is curiositie to take any notice thereof . The last heresie which S. Hierome and you doe attribute vnto Iouinian , is touching the equalitie of the reward of this life : from which ( as you write ) Luther goeth not farre , seeing he writes p that Christians are vnder the same paralell of righteousnes in the Kingdome of God with the virgin Mary . We could insist vpon Iouinians affirmatiue : for there is but one manner of faith amongst all the faithfull , then there is but one manner of reward . But that you may not surprise vs , let vs say , that concerning holinesse and inherent iustice , there is some inequalitie , which notwithstanding is remoued , in regard of the holinesse and iustice of Christ Iesus , which being grounded on the eternall election that he hath made of his owne , is equally distributed amongst all the faithfull and regenerate . Vnto faith and the excellent effects thereof , which are the gifts of God , and are crowned by him , we doe attribute diuerse rewards , according to the greater or lesser measure : this maxime neuerthelesse being still true , that we are receiued and auouched by the heauenly Father , through the onely one meane of the obedience of Christ Iesus his onely and well-beloued sonne . Vigilantius q shall haue his part here also , and we shall become Vigilantius or Dormitantius ( chuse which of them pleaseth you best ) if we would beleeue you . If he hath sayd that the reliques of Saints ought not to be worshipped : behold we are on his side : behold S. Austin r is in like manner : we honour , sayth he , the memorie of the Saints , but we doe no seruice to the dead in their graues . Item : the Martyres are not Gods , they are named and inuoqued by the Priest. Vigilantius hath in like manner condemned the inuocation of Saints : Caluin hath done the same : we haue imitated him . Shall we all be heretickes ? Then the holy Ghost shall be so also , who by his Oracle teacheth s vs , that the dead know nothing of our affaires , and that they medle no wayes with them . And put the case that they prayed , will it follow by good Logicke that they must therefore be worshipped ? Vigilantius reproued singlenesse of life , and graunted mariage vnto the Ministers of the Church . O what a great crime ? O most damnable fault for that we teach the same . The holy Ghost , according to your speech , knew not what he indited to the Apostle , when he accounted the forbidding of mariage among the Doctrines of Deuils . What farther ? Vigilantius found fault with the giuing away of their goods , the mother of the Fryers pouertie . And what profit redounded hereof ? Your men , such as the Capuchins , and others giue all that they haue , but to their owne kindred , and not to Christ Iesus : they enter into the Monasterie , where they haue greater plentie then vnder their owne roofe : and S. Francis his bag is at least worth a Cardinals reuenue . What are we farther ? Pelagians you answere . Wherefore ? Because you deny originall sinne with them : and thereafter teach that the children of the faithfull are holy , and are saued without Baptisme . We disaduouch them in so farre as they sayd , that children were without all sinne : true indeed , that we attribute holinesse vnto them , euen from their mothers wombe , because of Gods couenant , wherein they are comprehended : if this be not true , the Apostle t must be a Pelagian . As touching Baptisme , condemnation proceedeth not of the want thereof , but of the contempt of that sacrament which was instituted by Christ Iesus . And how , say you farther , can you purge your selues from Pelagianisme , seeing that with the author of that sect you make all sinnes equall , and for the smallest offence that can be committed , you thinke that life euerlasting is lost . Truely the righteousnesse of the faithfull ( we answere ) doth not decay for euery transgression . Wee confesse indeed that all sinnes are deadly , euen the smallest , which the Pelagians would not acknowledge . We will not therefore place all manner of sinnes in one degree : we are not Stoickes : some are more hainous then others . And that inequalitie set downe by Christ Iesus u in the paines of the reprobate , doth it not proceede of the inequalitie of the offences ? You thinke it strange , that we call all sinnes ( saue that against the holy Ghost ) veniall , that is to say pardonable . Betake your selues therefore to the mercy of God , who desireth not the death of a sinner ? What farther ? A certaine great person , and a seruant of God in our age , and one whom God endueth daily with more and more graces , thought once that there had beene two hypostaticall or personall vnions in Christ , the one of the soule with the bodie , the other of the diuinitie with the humanitie . Shall it not be lawfull for vs to recant , and cancell that which through mistaking we haue thought and written amisse , as S. Austin did very commendably ? He yeelded to the admonitions that were giuen him , and declared his meaning , in his learned treatise of the hypostaticall Vnion of the two natures in Christ Iesus . Shall he therefore be accounted a Nestorian , that established two persons in Christ ? And we shall be farre lesse of the Eutichian sect , which admitted but one nature as well as one onely person in Christ , although Swenckfeldius , Smidelinus , and others haue written so , which we disaduouch . We should neuer haue done : and this Preface would exceede its bounds , if it behoued vs by little and little to follow the footsteps of Alphonsus a Castro , of one Prateolus , of Bellarmine , and others of that kind , which haue filled vp therwith huge and great paltrie volumes , and set vp trophees of their accusations on this subiect . That which we haue sayd shall serue for a proofe , that it may be knowne to the posteritie , that with the like facilitie we are able to refute the other heresies , which we haue not set downe here , to the end that we might eschew prolixitie ; ( and whereof you accuse vs ) wherwith we haue refuted the former . And this little discourse shall declare how vaine your proiects are , by seeking to make vs worthie to be detested among men , and that our innocencie shall be a decree of condemnation against you , in so farre as you haue shewed your selues false accusers and rebels vnto the x truth . Those great vants of your huge and large Temples doe nothing but make an Eccho of this word heretickes , your cheekes are altogether swelled therewith . You can say no worse , taking it in that sense , wherein it is commonly spoken . It seemes that the Eccho of those vast dennes of your Temples , taketh pleasure to double and repeate seuen times ouer these iniurious words , that they may the better be distilled y into the braines of your flockes . And who would not easily obtaine the victorie , when the enemie doth not appeare ? Would God that we had libertie to answere you by and by , in the same pulpits , from which you threaten vs so much ; I beleeue that within a short time you would become Curats without Parishioners . For we should haue iust cause to prescribe against you : because of your reuolting , for that you are blind leaders , for that you agree not with the holy words of Christ Iesus , yea , and because you are z heretickes . You will iudge here that I am inciuill and iniurious , yet can I not terme a house otherwise then a house , and euery thing by the owne name . I loue your persons , I hate your heresies and errours , and it is against them , and not against you that I prepare this combate , for the safetie both of you and of that poore people whom you haue bewitched . This little table shall represent not in small ; for it were impossible , but in great , the harmonie and agreement which is betweene your Poperie and old heresies . And it were as much as to enter into an Ocean , if we would make a Register of the great heapes of your errours , sith that ( the decree of the blessed Trinity being excepted ) there is nothing sound throughout the whole bodie of the Romish Religion . Many with good successe haue laboured to discouer them , though to your great griefe : and haue manifested that which you would , had beene hid for euer , in the thickest of Cimmerian darkenesse . I beare you no malice , God is my witnesse , my onely intent is that it may be knowne euidently to which of vs two this loathsome epithet ( hereticke ) belongeth . Two things * do support each other in errour , the presuming of the truth before it be knowne : and the defending of the presumed falshood , after that the truth hath bin manifested vnto vs. We haue accused you , yea , and haue vanquished , both of the one and the other , of presumption and obstinacie . Heresie proceedeth not from the Scripture , but from that it is not rightly vnderstoode : it is a crime not of the words , but of the sense . You erre in both twaine : and although it be against your owne consciences , yet so it is that you chuse rather to be damned then vanquished by the truth . God of his infinite mercy open your eyes , and make you see the beames of his graces in his Church , where being gathered with vs , we may worship together , that Pastor and soueraigne Bishop of our soules , our Lord Iesus Christ , who in the vnitie of the Father and of the holy Ghost , liueth and reighneth God eternally . So be it . THE THIRD CONFORMITIE . CHAP. I. Of God. YOu are not ignorant ( Sirs ) that there is but one maker of all , creator of all . Moyses speaking vnto the Israelites , exhorteth them to giue eare vnto him , and saith that the Lord their God is the onely God. The principalitie of man hath a certaine analogie and correspondence with the diuine power . All things are delighted in this vnitie : and in truth S. Hierome a bringeth forth some notable examples . Yet notwithstanding the Manicheans haue made two infinite beginnings , although it be impossible that any other infinite thing can bee together with God , in Thought , Will , Might , Goodnesse and Essence . If there were two beginnings , the one might destroy that which the other had wrought , both twaine should possesse each other , and by possessing should also borrow one from the other , as being imperfect . If there be two , which of the two hath made this World ? Who hath gouerned it ? If the one ruleth , what doth the other ? If the one hath made this world , and the other ruleth it , how hath this ruler entered into the house which is none of his ? Wee will conclude therefore , that there is but one God , but one beginning onely . And although the heresie that maintaineth the contrarie is not embraced generally of you all , yet Austin Steuchus famous among your Doctors , hath written b that the Empyreall heauen is coeternall with God. If it be so , behold two Gods in your Church , as well as among the Manicheans . For that which hath no begining , is God. The consequence followeth : seeing that the Empyreal heauen is eternall , it is God. You will obiect vnto vs that all doe not agree with Steuchus . This may be true : but where doth the Pope censure this matter ? Where is the scraping out hereof in your Index Expurgatorius ? Truely this silence maketh vs suspect that in holding your peace , you haue all agreed with him therein . And if any of vs had spoken and written so , what tempests , what thundrings should we haue heard ouer our heads ? CHAP. II. Of the body of Christ Iesus . ANd how haue you spared the body of Iesus Christ ? You haue deified a the same by making it inuisible , altogether spirit , without place , without dimensions , and to bee in all places wheresoeuer any sacrifice is offered after your manner . This is to make the body of Christ with the Eutichians b equall with the diuinitie : for to be in diuers places at one moment , and to bee euery where are the markes of diuinity : What ? Haue not Marcion and the Manicheans c taught that the body of Christ was but counterfeit and phantasticall ? Basilides followed their footesteps . This is the same that you teach vnto your flocks . And that body hid ( according to your doctrine d ) vnder the accidents of bread and wine in the Eucharist , can not stand , but through a phantasticall doctrine in an imaginary body . And what manner of body , I beseech you , which is voide of all its owne qualities , and essentiall properties ? Euery true body is in some place , is furnished with its owne dimensions , otherwaies it is not a body . It belongeth vnto you therefore to bee aduised , by what means you may escape and purge yourselues from Marcionisme and Manicheisme . You confesse that Christ is in heauen contained within a place , and that hee is likewise in the Sacrament of the Eucharist , but without any place : is not this as much as if you had said , that this sacramentall body is more glorious , spirituall & heauenly , then the body which is in heauen , and is glorified by the Father ? Herein you agree with the Hereticks called Helcesceans , who maintained that there was many Christs , or at least two ; whereof the one dwelled in heauen , and the other vpon earth . Some of your Doctors conforming themselues to the Abbot Eutiches , haue not beene ashamed to write , that Christs body is neyther creator nor creature , but something betweene them both : which your Canonists f hold likewise to be true of the Pope . O monster ! If S. Austin were aliue , he would answere you that which hee hath written g ; namely , that euery substance that is not God , is a creature : and that which is a creature is not God , as being a thing inferiour to God. Mahomet in hss Alcoran holdeth , that Christ was neuer crucified , or ( if hee was ) that it was without cause . Alanus h , following that which the Councell of Trent ordained , saith ; that the blood of Christ Iesus , that was shed before hee was crucified in mount Caluarie , is the ratification and foundation of the eternall and new Testament of the Sonne of God , whose body without all shame , he affirmeth to haue beene offered vp at the Supper before his passion . Dare you confesse it ? If you hold the affirmatiue , what neede had Christ to shed his blood the next day following ? If Christ our Paschall Lambe was offered vp in the Supper , it behoued him to haue made satisfaction vnto his Father , and that our redemption was accomplished there . And what neede was there ( if it be so ) that hee should suffer the morrow after . And when you alledge i those closed gates , whereof mention is made in the Gospell , where you would haue two bodily substances to concurre together , in one onely place , is not this to ground your selues on the same argument which the Manicheans abused , to the end that they might ouerthrow the truth of the humane nature that was in Christ ? What large and ample matter should S. Hierome k finde here to speake and say vnto you , Cum dicit Manicheus & similis Manicheorum , Dominus non resurrexit in corporis veritate , & , vt scias non verum fuisse corpus , clausis ingressus est ianuis . Nos quid dicemus ? Domine libera animam meam de labijs iniquis , & à lingua dolosa . And if this be true , behold the article of the incarnation abolished , and the truth of the body of Christ Iesus ouerthrowne , at least since his resurrection . The ascension shall be nothing but the changing of a visible and limited nature throughout all its dimensions , into an inuisible substance , and which is more spirituall and Angelicall : and his second comming shall not be to returne and come back againe realy and substantially , but without any remouing from beneath here , hauing beene inuisible euer since his resurrection vntill his returning , to become visible like some iugler . But when will you leaue reauing ? And the arguments which you draw from posse ad esse , are fitter for the Manicheans and Euticheans , then for those that say that they professe true Christianity . And call to remembrance that which Vigilius wrote against the substantiall presence of Christs body in the Eucharist : Caro Christi quando in terra fuit , non erat in coelo : & nunc quia est in coelo , non est vtique in terris . The Nestorians made a separation betweene the two natures in Christ : you doe in like manner , when you will not acknowledge him to be mediator both according to the one and the other nature . The Monothelites gaue vnto Christ but one will onely , which the Iesuits haue confirmed , by condemning of vs that haue written the contrarie . Alanus hath written , that Christ did neuer sacrifice after the manner of Aaron . It is as much as if hee had said , that he neuer shed his blood . Truth it is indeede that Iesus Christ is a Priest after the order of Melchisedec , a dignitie which hath a relation vnto his person : but that doth not hinder his sacrifice to bee bloody , as were those of Aaron , otherwise wee should not as yet be reconciled to God. CHAP. III. Of Christs Soule . VVE beleeue that Christs Soule , being for a certaine season separated from the body , was in Paradise , and not in the Lymbus set vp and builded by you in the fourth mansion of the infernall Palace . S. Austin a and Ireneus b haue in like manner taught the same that we hold and beleeue in our Church . Notwithstanding Bellarmine gathereth c out of Durandus his words , that Christs soule is yet still in hell . Is not this all one with that which the Christolites said ; to wit , that this glorious soule of our redeemer remained still in hell . CHAP. IIII. How men are saued . THe whole Scripture teacheth vs , that the being , the life and grace , fauour and goodnesse , which are poured downe by God on vs , are poured through Iesus Christ , as through him in whom the Father from all eternitie hath beene verie well pleased , and whose whole kindred is mentioned both in heauen and earth . And that we being remoued farre from God , he after an admirable and incomprehensible manner a vnto the Angels & vs , hath abased himself euen vnto our estate , and hath cloathed himselfe with our flesh , that we might be made one with him , and with God through him , to the end that we might bee reconciled and saued , hauing no other fountaine or spring of life but him . This is it which we beleeue and worship . Vnto this doctrine Andradius b and Catharinus c who were present at the councell of Trent , haue opposed themselues , wrighting , that some that are not of the faithfull may bee saued . What more abhominable maxime can any man hold . This blasphemie is as much , as if one should say , that some may obtaine eternall life without God , and without being partakers of this fountaine that springeth forth vnto life euerlasting , which is Christ. We are able to proue by the vncontroleable testimonie of the holy antiquity , that the Pelagians taught , that the Gentiles might know God , and bee saued through Philosophie onely . Purge your selues here ( If you can ) of Pelagianisme . CHAP. V. Of Originall Sinne. ORiginall Sinne hath proceeded from thence , that Adam turned away from God , that he chused rather to beleeue the promises of the Diuell , then the threatnings of the creator , that hee pressed to make himselfe equall with God , and that he followed his aduenture and sought for knowledge without God and his holy word . It is true indeede that Adam and his wife onely transgressed the commandement , which was giuen vnto them concerning the forbidden fruite : yet his posteritie is not a whit the lesse inuolued within that malediction . For as the obedience of Christ is not the lesse ours through imputation , then Christs through his owne proper action , because we are begotten of his incorruptible seede , regenerate by the holy Ghost : so the disobedience of our Protoplastes being imputed vnto vs by the meanes of this naturall conception accompanied with iniquitie , with good reason are we made fellows and guiltie of the same sinne Against this Orthodoxall beleefe , the Pelagians haue decreed , that children are free from originall sinne : and haue scraped away not onely the thing it selfe , but also the name thereof , as being contrary to the holy Word . Your Pighius a indeede would haue the childe to bee partaker of the punishment of sinne , but not of the sinne . What wickednesse is this ? That the Virgin Mary was free thereof . What , is she not the daughter of Adam , and conceiued by the meanes of Matrimoniall coniunction ? Hee saith that Christ was conceiued of the holy Ghost , not because hee was free from originall sinne , but onely that his natiuitie might be singular beyond all other meanes . Your Fathers of the councell of Trent , hauing set downe nothing concerning the nature of originall sinne , haue fully declared the secret collusion that is betweene them and Pighius . Whensoeuer your Doctors make mention of this sinne , they know not what the rebellion meaneth which was committed by our first parents , and how that through the corruption of our-nature , which of necessity followed thereon , wee haue all fallen b from life into death , and are so farre alienated from the life of God , that there remaineth nothing but death in vs , You will haue it to be a petit peccadille , as the Iesuite Gretensis saith c : the will to contribute but a very little , as Andradius d : to haue beene a thing particularly voluntary in Adam , but not vniuersally in the will of his posteritie , as Franciscus Maronis e , the illuminate Doctour : in a word , you extenuate the same , as one Occam f doth : and are not aware , poore people , that it is an heresie so neere to infidelitie , a sinne intangled with so many other sinnes , that if God had not giuen his Sonne vnto vs , that through him wee might obtaine , both the abolishing of our sinne and of death , and to bee partakers of life ; we had perished , it being impossible for vs to deliuer vs of our selues . The Catabaptists are your fellowes in this . And Charon g who saith that Adam did not lose his faith , how will hee agree with the holy antiquitie h which holdeth the contrary . And that which the Iesuite Richeome i teacheth , that the sacrifice of the Crosse taketh away nothing but originall sinne , and that the altar ( otherwise called Masse ) the actuall sinnes : is not this an execrable blasphemie ? You shall iudge thereof . In a word , when you doe thus extenuate originall sinne , is it not to agree with the Manicheans , who said , that God had created the affections in the same corrupted nature that they were of ? CHAP. VI. Of Free will. THe Catharians bragged themselues of their merits , and the Pelagians a of their free will , although the Scripture , the consent of the Fathers , and the most holy councels doe teach vs , that the regenerate man cannot fulfill the Law of God , which neuerthelesse it demandeth and requireth of vs , as well because it is iust in the selfe , as for that it was giuen to the first man while hee was yet in the estate of innocencie : that the Free-will is lost , and that there remaineth nothing in vs but a naturall inclination to sinne . But you dare not deny b that the Romish Church hath learned of the Pelagians , that man is indued with this free will , and that he hath power to merit the grace of God by his owne meanes , notwithstanding that Adam inclosed himselfe , and his posteritie through his fall , in a priuation of all spirituall benefits . Pelagianisme is your doctrine , the arguments of the Pelagians are yours , and let their axioms be compared with yours , they are two drops of water , or two egges that resemble one another . The Pelagians said that grace faileth not , hath not failed , nor euer will decay in those that doe all that they are able to doe . These bee the same very words which you cry out so lowde in your schooles and pulpits , which is as much as if you had said , that man by doeing what he may , hath nothing to doe with grace , and that he may be saued without the same . Man , saith the Pelagian , through the will of his naturall strength may make himselfe fit for grace : is not this that naturall facultie and power , which the councell of Trent doth attribute vnto man , that of himselfe he is able to effectuate spirituall actions ? The Pelagian goeth on , saying that through free will alone one may abstaine from sinning a new , may fulfill the commandements of the Law , and that he may be perfectly iust : that if at some times he be called vniust , it is by a comparison made betweene him and God , and to this sence he applieth the sentences of the Scripture : That our righteousnes is like vnto a foule cloath : And that none is good , not so much as one . The proud Iesuites , who would make the crosse of Christ of no auale , doe not beleeue that man after he hath fallen from the estate of innocencie is depriued of the power to fulfill the Law. And what will they answere to S. Austin c . Who is he ( saith he ) that can performe the Law in all points , but he through whom the commandements of God were made , that is to say Christ. The Church indeede hath called them Hereticks that denied free will : but that ought to be vnderstood of that will , wherewith man was adorned by God in his first creation . That which wee doe auouch and teach in our Churches touching this point , is conforme to the Scripture , and to that which the holy Fathers haue taught . The d vnregenerate are named darkenesse : and in another place e are called not onely weake and diseased , but dead also . And how will that stand which the councell of Trent hath determined touching this strength of man in the motions and actions of heauenly things , with these maximes that follow ? The f naturall man receiueth not the things of the Spirit of God. The g world by wisedome knew not God : we are not sufficient h of our selues to thinke any thing as of our selues . Where is this free will then which you blase abroad so much ? I shall be briefe , and will content my selfe , to send you back to those other places of Scripture , which I haue set downe in the margent i . And the Prophets beare witnesse vnto vs , not onely of the defect in well doing , but likewise teach vs , that vnto those naturall forces , which wee had in our originall iustice , haue succeeded in our soules , desires and hearts of vicious habits toward euill , and of such like corruptions in our nature : which like vnto great floods , and raging streames doe carie vs downe headlong after our filthy desire , not being able of our selues to releuate vs againe to doe well . It is a hard heart that we haue k , hee hath a heart of stone that is vnregenerate : he hath a head of Iron , a forehead of brasse : a corrupted heart , that cannot change its skinne , no more then an Aethiopian . How then can they bee able to accomplish the Law of God ? how can they through their righteousnesse obtaine and deserue life euerlasting ? Let the same bee said of the regenerate ones , whose saluation dependeth of the pure mercy of God , seeing that euerlasting life l is a gift of God , and cannot bee deserued by men . Verily I doe confesse , that there is some difference betweene you and the Pelagians , which consisteth , in so much as you ioyne grace with free-will , which was taken away by them , at least you come both so neere together , that you hold , that man after his fall may doe good through the benefit of his will. Iodocus Tiletanus m hath so taught and written . But he and you together , what answere will you returne to S. Austin n , that hath written whole treatises of the free and pure mercy of God through Iesus Christ : Of iustification by Faith : Of the infirmitie and finall corruption of mans will : Of the filthinesse of our workes , and the basenesse of our merits . Truely hee is farre from that Pharisaicall pride , which maketh you presume so much of your selues . S. Chrysostome o and S. Hierome p did not hold any such opinion touching this matter that is taught in your schooles , And concerning God commaundements , to wit , that wee are excluded from the power of accomplishing them : wee alone beleeue not so : for we haue on our side S. Ambrose , q Prosper Aquitannus r , S. Bernard s , and an infinite number of the Fathers . If the Pelagians haue confessed that to this end , the grace of iustification was giuen , that we might the more easilie accomplish through grace , that which wee were commanded by the Law : The councell t of Affricke , hath sent forth a curse against them , & you that are fellowes with them , as if without grace ( but with greater difficultie ) we were able to performe the Law ; seeing that Iesus Christ saith not , Without mee you may worke with greater difficultie : but very plainely , without me you are able to doe nothing . The second Councel u of Aransike , holden in the time of Leo the first , and of the Emperour Theodosius the younger , ouerthrew the doctrine of free-will , and of iustification by workes , and hath determined by the word of God , that all whatsoeuer is in vs and in our power , dependeth of the one , onely and free mercy of God. Where then will this nature of man be , which is helped to doe well by the grace of creation , and of the doctrine of the Law ? We doe not gainsay this grace , but wee will not make the same equall with nature , as a fellow helper , as you and the Pelagians doe : for we must receiue all from the liberalitie and free gift of the holy Ghost , as it were by begging , without any power or naturall facultie in vs to prepare our selues for grace . And what will you answere to the Mileuitane Councell x , which condemneth those that say , that the grace of God through Iesus Christ is giuen for this purpose onely , that wee may receiue helpe and assistance , or that the true meaning of the commandements may bee laid open vnto vs , that we may know what we ought to follow and what we should auoide ? Truely this grace hath not this scope , by the contrarie it was giuen to vs to worke vnto this effect that wee might desire and be able to doe well . You doe attribute as much authoritie or little lesse to your Canons y , as to the holy Euangiles of Christ Iesus , we beseech you to peruse them , and you shall finde as it were in dust , this free will with the appertenances thereof , and the conclusions of the doctrine of merites and workes of supererogation by whole chests and coffers full . To conclude * then , you hold constantly and will acknowledge a francke and free will to be , not onely in the estate of innocencie , but likewise in the corrupted estate of sinne : through which man is able of himselfe and his owne motion to doe well , and if he receiue any helpe , that it is onely by the grace of congruitie , which is the same thing with that which the Pelagians affirmed . CHAP. VII . Of the Commandements of the Law. THe Anomians were so called , as being without any Law. They taught many things that were contrary to the Law , and that the obedience which man oweth thereunto , was not necessarie . And are you not Anomians ? For what is your Poperie , but a contreopposition to the holy ordinances of God , but an abolishing of the Law ? A Law that conuerteth a the soule : a Law b that threatneth the transgressor thereof with cursing : a Law c which we ought to graue in our hearts . And what is the Pope , but that aduersarie , who exalteth d himselfe aboue all that which is called God , as God ? This is e indeed that shepheard on earth , who will not visite those that be cut off , who shall eate the flesh of the fat , and teare their clawes in pieces . We are commanded to loue God with our whole heart . Syluester Prierias holdeth , that this commandement is not of necessitie , but of honestie : Which is the very same opinion of Molanus f : and this is as much as if they had taught that it were not needfull to loue God most perfectly , but that it should be sufficient for vs to know that he ought to be loued so . Let vs reason briefely vpon euery one of the commaundements , and let vs see the antithesis which is betweene them & the Popes . Thou shalt haue no other God but me : The Pope is called God , not hyperbolically , but effectually , Dominùs Deus noster Papa . Thou shalt not make vnto thee any grauen image ; Contrariwise the Pope commandeth , that all manner of images and representations be affixrd and set vp in the Temples and Churches of Christians , that they may be honoured , apparelled , lighted , and that we may bow downe our selues before them in all reuerence , as it may be seene in your Canons g , and the Bookes of your chiefest Doctors . h Thou shalt not take the name of the Lord thy God in vaine , sayth the Eternall . The Pope i absolueth subiects from the oath which they haue made to their naturall Prince . Honour thy father and thy mother . The Pope dispenseth with his Priests and Fryers , yea , and with all those that be on his side . Thou shalt not kill . Our Fraunce hath made triall k in the parricide that was practised on the person of the most Christian King , Henry the third , what dispensation is graunted in this case . Thou shalt not commit adulterie : but l Hildebrand a Fryer of the order of the Clumacenses , called Gregorie the seuenth forbade mariage : neuerthelesse it is well knowne after what manner he behaued himselfe with Mehant , Countesse of Mantua . And who knoweth not that the Pope approueth whordome , sith he receiueth tribute from the whores of Rome ? Robberies , and false witnesses are but childrens sport . And touching concupiscence , you are of the opinion that it is not forbidden , and that it is no sinne , vnlesse the fact be ioyned therewith . What shall I say farther ? In the Romish Church they take away , change , diminish , and adde to the Law what pleaseth those best that haue the charge thereof . They haue taken away the m knowledge of the word of God from the people , reseruing the same for great Doctors . They haue forbidden to read the holy Bible , which is against Gods ordinance . Enniche the mother of Timothie shall rise vp in iudgement and condemne them . They haue bin so bold as to stretch forth their sacrilegious hands vnto the sanctuarie of God , that they might pull away from thence the second commandement of the first Table . They haue changed their Priests into Sacrificers : the Euangiles into Masses : the preaching into ringing of Bels , singing , lights , and such like trash . They haue changed the breaking of the bread in the holy Supper , into hostes altogether round . They haue diminished , to wit , the cup , contenting themselues with a part onely . They haue added , namely , the commandements which they call of the Church . Christ comwaunded vs to loue our enemies , and pray for them . Yet notwithstanding your Molanus denieth that God hath commaunded vs to pray chiefly for our enemies , and that we ought to salute them louingly . You vpbraid vs with the debates that are among vs. We are at one together , praised be God. But make Torrensis n agree with Catherin , to whom he reprocheth that he hath written , that the law of Moyses , is not the Law of God : and that the commaundements of the Apostle S. Paul , are not the commandements of Iesus Christ. CHAP. VIII . Of Predestination . THis Doctrine of Predestination is of great importance . S. Austin a hath written whole Treatises thereof . Through it we know that without Christ b , there is no saluation . It is a refuge in time of temptation to perswade vs more and more of the assurance of our saluation , which we beleeue to be grounded on the sonne of God , that we may cast away farre from vs all manner of desperation . It is a spurre to pricke vs forward to the studie of good works , which are the effects of our election . It is a bridle to containe our insolencie and bragging within the limites of Christian modestie , that we may not attribute to our selues that which proceedeth of the grace of c God. All the holy antiquitie doth send vs vnto the pure & free mercy of God through Iesus Christ , vnto iustification by faith , vnto our infirmitie and wretchednes of our workes . And neuerthelesse you are not contented with this simplicitie , contrariwise you doe attribute predestination vnto good workes that are foreseene , as the Pelagians haue done . The common opinion of the greater part of your Schoolemen is bent that way , as d Catharin can well reproch vnto your Diuines his fellowes . CHAP. IX . Of the Scripture . IS it not true that the theefe abhorreth nothing so much as the Law , nor the heretick any thing so much as the Scripture ? May I not liken you to the a Owles , that cannot endure those glistering beames of Gods word ? Vnto those betelles , that aboue all things hate the balme of those celestiall decrees ? You say that it is imperfect b , obscure , doubtfull , ambiguous , a dead letter that killeth , a matter of debate , and riddles . Your whole refuge is vnto homilies , trophonaries , passions , legends , lectures , antiphonas , graduaries , breuiaries , fermologues , and Missals . And for the Scriptures , you beleeue them no more then the fables of Aesope , vnlesse they be authorised by the Pope . Eusebius sayth c that the holy auncient Fathers accused ( and that with very good reason ) Samasatenus , because that by departing from the Canonicall bookes , he had beene the author of an hereticall Doctrine , in so farre as he had not followed the Apostolicke Doctrine . And to whom belongeth this censure more then to you ? Ought you to speake not onely when the holy Scripture is silent ; but also when you are flatly condemned therby ? Would to God we had not this right to blame you of that , which S. Austin d sayd in old times vnto those that were like you : That you ayme at no other thing , but that the whole authoritie of the holy Scripture may turne to nothing . Bellarmine e hath laboured much for his part , when of purpose he hath made a whole Chapter of the insufficiencie of the Scripture , the Scripture , I say , which is the true rule of our vnderstanding , and the solide anchor of our saluation . Tertullian f in his time fought against your fellowes , who denied the Scriptures to be perfect . And likewise the heretickes would neuer graunt them to be the true rule of faith , notwithstanding that Ireneus g did send them backe vnto this doctrine of the Apostles , which S. Chrysostome and Basill in diuers places of their workes , haue called the exquisite balance , the rule of equity , and the canon of veritie . Your Eckius h , your Pighius yeeld no more authoritie vnto the holy Scripture then that which your Church is pleased to bestow theron . And in that conference i of Wormes , your men that were present there , did they not say that the Scripture was a nose of waxe , and a Lesoian square ? And if it were so , as you maintaine , that the Church is aboue the Scripture , it should follow that it were more expedient to find out the head by the testimonie of the members , then the members by the testimony of the head . It is to the Shepheard that we addresse our selues , that he may beare witnesse of his flocke , and not contrariwise . Turrianus the Iesuite hath abased the maiestie of the word of God so farre as he was able to doe : for writing against Sadeel k he hath not beene ashamed to spew out after his babling manner : Si Scripturam solam fidei regulam in Ecclesia Christus reliquisset , quid aliud quam Delphicum gladium haberemus ? O blasphemer ! That which strengtheneth the soule , giueth wisedome to simple ones , that which reioyceth the hearts , that which is power from God , in saluation vnto all such as beleeue , that which is the wisedome of God , ordained before all ages vnto our saluation , that which is the couenant of God , shall it be a Delphian sword ? You will not l haue the common people to reade the Scripture , whereunto notwithstanding all manner of people are inuited of whatsoeuer sexe or age they be : for feare ( you say ) that pearles be cast before Swine . For sayth the Cardinall m Hosius , this prophanation of the Scriptures would make not onely Porters , Bakers , Shoo-makers and others to become Prophets , but women bakers , shoomakers and such others of that sex to turne Prophets also : Doe you not in that follow the footsteps of the Basilidians and Carpocratians , who ( as n Ireneus and Epiphanius write ) hid their Doctrines ? We are men , sayd Basilides , all others are hogges and dogges : cast not therefore pearles before hogges , and things that are holy before dogges . The epithers which you doe attribute vnto your selues , to wit , spirituall persons , Church men ; doe make the way plaine for you , that you may approach vnto the cabinet of those heretickes , that there you may contemplate that which is not permitted to those beggerly seculars and laymen to behold . And if you should permit the reading of the holy Scriptures vnto all persons indifferently , you would be afraid that all Gods people would turne Prophets : and therein you are very farre wide of the wish of Moyses . The heretickes of Ireneus his time , being reproued by the Scriptures , began to accuse them of darknesse and insufficiencie , saying that the truth thereof could not be found by those that were ignorant of traditions , that they had receiued the truth by hearing , and by a cabale from the father to the sonne ; for which cause S. Paul sayd , we speake wisedome among the perfect . It is the same buckler that you hold vp before you to saue your traditions with , but it is so weake that the strokes haue made the light shine through it . And that du Peron , to the end that he might shew his loquence , hath set forth his detestable Booke of the insufficiencie of the Scripture : a Booke spewed out of hell , and whose author can be no other then Sathan . And who were able to make an end , if it behoued vs to set downe the hatred and malice which you haue conceiued against the Scripture . This example will be a proofe , namely , when you hold so manifestly that it is not necessary , and that the Apostles were not commanded to write , but onely to preach . Haue you not in like manner minced some morcels of the holy Epistles , and Euangiles in the Masse , together with some currant prayer , to the end that you might the more easily purchase authoritie and fauour vnto your Pompilian idolatries ? This is the same very practise of Sergius , Mahomets Doctor , who hath infected the holy Law with a gallemafrey of fables and heresies , that he hath placed in the Alchoran . Montanus confessed indeede that he embraced all manner of Scripture , but he inuented moreouer , that the Paraclet was come to finish that which was onely begun , as Epiphanius p writeth . So likewise you hold the canon of the Scripture to be imperfect , & doe remit the perfecting thereof to your Paraclet of Rome . CHAP. X. Of Traditions . MAking mention of Traditions we will begin at the Councell of Trent , whereof behold here a solemne a decree : The Councell of Trent receiueth and honoureth with the like affection and reuerence of pietie , all the Bookes of the old and new Testament ( seeing that one onely God is the author of both the one and the other ) and the Traditions themselues , which belong vnto faith as well as vnto discipline , as being endited , either by the mouth of Christ , or by the holy Ghost , and haue beene preserued by a continuall succession in the Catholick Church . This decree hath made me wonder as it were , because of the disposition thereof which is turned vpside downe . It is knowne how that traditions are the very proppes of your Religion , and the hinge , wherupon all the inuentions that are among you doe mooue . As touching the holy bookes which the Councell confoundeth , not putting difference betweene the Apocryphall and the Canonicall , they are nothing , according to your iudgement , but light armed Harquebusers and lances on horsebacke , to guard and defend onely those great armies of Traditions . This was the ordinarie buckler of those auncient heretickes , Valentin , Ebion , Apelles , Marcion , and such others , who did boast themselues , that they had receiued many doctrines and traditions from the Scripture . And thereupon ( as b Ireneus and c Tertullian write ) they confessed after a generall manner , that in Iesus Christ consisted all treasures of wisedome and knowledge , and that on him was grounded all perfection of doctrine ; but to the end that they might colour or plaster their dreames , and adde more weight and beautie to their inuentions , they maintained with a brasen face , that the Apostles , in so farre as they were men , were ignorant of diuerse mysteries that were necessarie for mans saluation : or else that of purpose , they had concealed and kept backe certaine points , the knowledge whereof they reserued for the more perfect sort of their posteritie , not willing as yet to reueale them to the world , as being vnworthie of the knowledge of so goodly traditions , and that they were those that they taught . Eusebius d writes , that Artemon the hereticke bragged that his doctrine was gathered out of the Apostolicke traditions . Clement Alexandrin e sayth , that Basilides gloried in this that one Glaucus was his teacher , who had beene S. Peters interpreter : that Valentin did boast in like manner that he had beene S. Pauls auditor , and that the Marcionists bragged that they were the Disciples of those which had heard and conuersed with the Apostle S. Mathias , whose doctrine they allowed , taught , and obserued : as the like also is sayd among you , concerning your traditions : notwithstanding that you can neither find out the cause , nor origine thereof ; and that not without reason , seeing they are not grounded on the Scripture . And how should they be so , seeing that for the most part they were inuented more then a thousand yeares after the death of the Apostles , such as monasticall rules and others of that sort are . Truly you cannot deny , either that they haue beene vnknowne , or else haue beene kept backe for the knowledge of the posteritie , to wit , of you my Masters the Prelates , that haue the keys to draw whole bags full of them out of your Councels either generall or prouinciall , and out of the determinations of your Sorbonists or Iesuites . Let vs see farther what is the chiefe foundation of your traditions , the most beautifull plants and roses of the garden of the Romish Church . Behold it is here , That the Apostles knew not all things : or if they haue knowne all things , and none of them hath preached otherwise then the rest did , that they haue not taught all things to all persons . Is not this to accuse those great Stewards of the Church , of ignorance , of cowardlinesse , and that they haue not dealt vprightly in their calling ? That they haue not beene faithfull obseruers of the Couenant or new Testament , whereof the preaching was committed vnto them ? The Ambassador hath no power to dispense with his Masters will. It is the dutie of a seruant to discharge things faithfully in their fulnesse ; and as he hath beene commaunded to doe . In the making of our contracts or testaments , we would not suffer the notarie and witnesses to keepe backe a part thereof , and not to beare ful testimony of our will , vnlesse they would incurre the danger of punishment : and can that be tolerated in a matter of so great moment , to wit , in the Testament which the sonne of God hath ratified by his death ? The Apostles hauing declared faithfully the whole will of their maister , and hauing discharged their businesse very well , it were sacriledge and an intollerable blasphemie to accuse them , either because they knew not , or were not able , or would not beare witnesse of the kingdome of God , as they were enioyned to doe . I could here insert that ample discourse which Tertullian maketh in answering to the arguments of the heretickes , as also what infallible prescription he vseth f against them : but to be briefe , I will send you backe to that which himselfe hath written , and hath spoken to you as well as to the heretickes of his time . Ireneus g that was a disciple of the disciples of the Apostles , writing in expresse termes of the true iustifying faith , which the Church receiued from the Apostles , and hath deliuered from hand to hand vnto their children , is no other thing then the Gospell that we haue receiued from the Apostles themselues , for as much as they first preached the same with their mouth , and thereafter penned it , to the end that it might be the foundation , the pillar and proppe of our h faith . Then without the Gospell we cannot imagine any doctrine of saluation , what name or title so euer it haue . For Christ and the Apostles haue left vnto vs by writ , all whatsoeuer is necessarie vnto true pietie , and honest conuersation . Why then doe you alledge vnto vs the insufficiencie of the written word ? Truely it must needs be that those famous men i Hierome , k Cyprian , and the Fathers , that were assembled in the Councell of l Laodicea , had a beame in their eye , when they could not perceiue that , which you say is more cleare to you then the Sunne is in the noone-day , to wit , that the holy and canonicall Bookes were not sufficient to proue matters concerning faith and charitie , and that we must haue recourse vnto traditions , and the vnwritten word . And for this cause , when we goe about to conuict you by the proofes of the Scripture , that we may declare what harmonie and agreement is betweene you and the Marcionists , the Valentinians , the Ebioneans , the Apellians ; by imitating of them you couer your selues with this buchler ; to wit , that the Scripture is obscure , and that the truth cannot be fully collected from thence , vnlesse we helpe our selues with the vnwritten traditions , which the Apostles deliuered from their owne mouth without Scripture ? And what manner of things are they which they would haue vs to embrace vnder this pretence ? The forbidding of certaine meates on certaine dayes ; the forbidding of a certaine order of persons to marrie ; Lent , chastitie , and such like things , that belong not to faith , but to a simple custome , which is diuers in diuers places , according to the humour of such as beare rule in the Church . These are the things of so great weight ( as you will haue them to be ) which Bellarmine sayth , that the Apostles did not preach to the common people , to whom they ministred simply that which was necessarie and profitable vnto them ; but concerning other things , to wit , those weighty matters before mentioned , they taught them apart and in priuate , vnto those that were of greatest vnderstanding , that therafter they might deliuer them from hand to hand vnto those that should be found most capable of them . Are not these goodly reasons ? Reasons that are so pertinent , that it hath seemed expedient vnto you to make vp huge Tomes thereof , that haue bin published , wherunto notwithstanding our writers haue not failed to answer , reasōs I say , that are so vnreasonable , that you cannot deny , that by the meanes thereof you collude and agree with the auncient heretickes . The chiefe argument of those of Ireneus m and Tertullians n time , & which was ordinarie in their mouths , was grounded on that which our Sauiour saith o to his Apostles , That he had yet many things to say vnto them , but that they could not beare them . Of this did S. Austin complaine in his time , and chiefly in two places of his workes . In the first he vseth these p termes : All the madder sort of heretickes , who will be called Christians , doe labour to shadow the boldnesse of their inuentions , which the vnderstanding of man doth euen abhorre , by taking hold of these words of the Gospell , where the Lord sayth , I haue yet many things to say vnto you , but you cannot beare them now . In the second he writeth q thus ; And sith our Lord hath made no mention of them , which of vs will say , they are such or such like things ? Or if he were so bold as to say so , how could he be able to proue it ? For who will be so foolish , or so rash , when he hath sayd all that he listeth to whom pleaseth him best ( although it be true ) as to affirme without any diuine proofe , that he hath spoken those things which our Lord would not reueile at that time ? And if S. Austin hath written after this manner against the heretickes of his time : If Ireneus and Tertullian could not endure the Gnostiques and others to abuse the same : why may not we doe after the same manner with you , to the end that we may exclude all the fansies of men ? We will adde further to that which is said before , how that the auncient heretickes did abuse , euen as you doe , that which the Apostle sayth r , And we speake wisedome among them that are perfect . This was the ordinarie defence and argument of the Carpocratians , witnesse Ireneus s Bishop of Lion , although that in this passage he doth not place those that were perfect as opposites vnto ideots . This is it which S. Athanase t remarketh against the Arians , concerning those bragges of Arrius who blinded the eyes of his followers with these goodly titles in shew , Electis Dei secundum fidem : peritis Dei : ita didici ego . Montanus u ioyned with the old and new Testament certaine other obseruations of his pretended paraclete : is not this the very same that was said of that holy Ghost , that was carried by post from Rome to Trent in a cloake-bagge ? CHAP. XI . Of the Church . THe Donatists tyed the Church to a certaine place : as for you , you tie it to Rome , and to a counterfeit succession of persons , & say that the generall assembly is composed onely of such as follow the Romish Church , as mother and Mistresse of all the Churches , and doe acknowledge the Pope to be successor to Peter the Prince of the Apostles , and vicar of Christ Iesus . Hearken vnto S. Hierome a : The Church doth not consist in walles , but in the sowndnesse of doctrines . Wheresouer true faith is , there is the Church also . And they do Christ Iesus great wrong to tye him to the Temple of Rome , hee that departed from his temple that was builded in Ierusalem , because of the wickednesse that was committed among the Sacrificers . Whosoeuer therefore would know which is the true Church of Christ , saith Chrisostom b , let him finde out the same by the Scriptures . And S. Austin c , We haue found Christ in the Scriptures : we must finde the Church there also . CHAP. XII . Of Baptisme . VVHo hath taught you that Baptisme taketh away onely the sinnes that are past , and secureth vs only from the first shipwracke , but the Marcionists , the Messalians and Euchites , as Epiphanius writes . You doe attribute with them the vertue of Baptisme vnto sinnes that are past : and to the Sacrament which you terme Penitence , the washing and purging of other offenses , in case wee should fall againe therein , through weakenesse which is in stead of a table , to saue vs from this shipwracke . The Messalians taught that man was not made perfect through Baptisme . The Iesuites hold , that this is no sure pledge vnto vs that our sinnes are forgiuen vs. This moued Marcion to reiterate the same to his followers . And although Baptisme be not renued in the Romish Church , yet so it is that she vseth the Chrisme in her pretended Sacrament of confirmation , to make those that are annoynted , become more skilfull in spirituall combats : that they may become wholly and perfectly Christians , Qui nunquam erit Christianus , saith the Canon b , nisi qui confirmatione Episcopali fuerit chrismatus . Would you heare any thing more horrible then this , and namely when confirmation is preferred to Baptisme , the institution of men to Christs ? Theodoret c writes , that the Messalians were the authors of crosses and exorcismes : for ( said they ) the childe at his birth is accompanied with his Demon , who cannot bee chased away but through coniuration ? And what ? Know you not very well ; that it is forbidden by the Law of God d , to vse charmes , coniurations , and exorcismes e of any creatures , whereby any vertue or dignity aboue the course of nature is attributed vnto dumbe things ? We are not ignorant that this manner of coniuring was practised in the Church , in S. Cyprian and S. Austins time : let vs rest notwithstanding on that which Christ Iesus and the Apostles haue done , and not on the Fathers , when they are destitute of Gods word . And what neede haue children to be exorcised , seeing they are members of Gods euerlasting couenant ? You haue a certaine coniured oyle f , ordained of purpose for baptising of little children . And of whom haue you learned this manner of doing , but of the Hereticks Marcus , Marcosius and Valentine , as Epiphanius witnesseth g ? And to the end that corruption and abuses might take the greater increase , it hath beene permitted vnto women to baptise , according to the error of the Marciomists , Quintillians , Cataphrygians , Montanists , Pepuzians , Priscillians , and Artotyrites h : although the ministration of Baptisme belong vnto a part of the preaching of the Gospell , and that all things ought to be done with comelinesse and good order in the Church . Was it euer permitted by the Law of God vnto women i to minister the Sacraments , or Sacrifices that were ordained in the first Church of the Israelites ? Is there any signe how little soeuer it bee of any permission in the new Testament of Christ Iesus , by which this female sexe is licenced to doe so ? It is written in the historie of Moyses k , that his wife Sephora being moued with a womanlie furie tooke a sharpe knife or stone , and cut away the foreskin of her sonne , but that was done without any commandement , and through a rash vsurpation of that which belonged no wayes vnto her . And S. Austin l hath expresly forbidden women to doe the same , following the councell of Carthage m , where hee had beene present , which did the verie same , You cannot deny therefore that you insitate those Hereticks , and most of all the Pepuzians , who permitted the Priesthood vnto women , seeing that through a supposed necessitie you agree that a part of the Ministerie should be discharged by them . You haue gone on further : for this expresse manner of Baptisme that was appointed by Christ Iesus , in the name of the three persons of the most blessed Trinitie , is changed : and you haue taught that Baptisme is lawfully minished although it were vsed after this forme n Baptiso te in nomine Patris & filij . & Spiritus Sancti , & Beatae virginis Mariae . The Marcosians in the administration of Baptisme , vsed some Hebrew and strange words , that the hearers might be astonished thereat ( as Ireneus o writes ) and namely this Syrian word Etphethah . You doe worse : for not onely in the administration of Baptisme , but in your whole seruice you speake strange languages , and mingle the same with certaine words , that amongst a thousand Priests , there is not one that can pronounce them well , let be to vnderstand them . This spittle , this saliue , and holy water p are of their inuentions , and of your imitations . CHAP. XIII . Of the Lords Supper . AS the holy Apostles receiued it from our Lord , so haue they deliuered the same vnto vs , and so will wee keepe it . We will not enter in discourse touching that which may be said and written of the Eucharists , our intention is only to declare vnto you , that you haue borrowed from the Hereticks , or the Hereticks from you , many things that belong not to the institution of this Sacrament . Ioh. Scotus a saith , that the Priest hauing an intention to consecrate , saying the fiue words , vpon all the bread that is in the market , and vpon all the wine that is in the celler , immediately thereafter , all the bread and wine is changed into the naturall body and blood of Christ Iesus . I know none of the Hereticks that beleeued this transubstantiation of the bread : touching the wine , the Marcites ( as Epiphanius b reporteth ) did assure themselues , that the grace of God powred the blood of Christ into their cup : and Marcus their schoole-master made them beleeue that hee changed the wine of the Eucharist into blood . You would make the whole world beleeue , that there is a transubstantiation of wine into blood made in the Chalice , and that you may the more easily deceiue men , and blinde the eyes of the simpler sort , you bring with you sometimes certaine false miracles and illusions . And from these goodlie traditions , some wretched creatures haue taken occasion , to inuent this mingling of blood that is drawne from young children , that they may burne the same with the bread of the Lords holy Supper , as the Cataphrygians , who ( as wee reade in S. Austin c ) did inuent a manner of transubstantiation of wine into blood realy & corporaly . It cannot be vnknowne to you , that the decree of transubstantiation was established by two Councels holden at Rome : the one d vnder Nicolas the second against Berengarius e , and the other f vnder Gregorie the seuenth : being both prouinciall , and not generall . The most ancient of them being a thousand yeeres after the Apostles . You would couer the newnesse of this doctrine with antiquity , which neuerthelesse can bee but imaginary . Wee yeelde to you antiquitie , but such a one as is taken from the Marcites , and Cataphrygians . The vse of leauened or vnleauened bread in the Sacrament was holden a great while to bee indifferent in the Church g . Wherefore then hath Alexander the first of this name , restored the Iewish ceremonie concerning vnleauened bread , as if the Sacrament were to bee celebrated after the manner of the Iewes ? Is not this to follow the doctrine of the Ebionians , who taught that the ceremoniall Law of Moyses was necessary vnto saluation ? Is not this ( I say ) to imitate the same that one Symmachus an Hereticke of Palestina had taught before ? The glosse h of the decretall of Honorius the third , vpon the word ( fermentato ) saith that it is not lawfull to vse leauened bread , because it is written , Not with old leauen , but with the vnleauened bread of sincerity and truth . And in your gloses i which you haue approued and authorised , after the rules whereof the Romish Church liueth and beleeueth , we finde that pepper being added to the Sacrament , marreth not the transubstantiation of the wheate , but contrariwise that leauen marreth the same . And in this how differ you from the Hereticke Sabacius k who vsed vnleauened bread onely and no other ? Nicephorus l speaking of the Heresies of the Armenians that were followers of the Theopaschites saith thus : The same in the Eucharist vse vnleauened bread , and not that which is leauened . And in the chapter following ; The auncient Law giuers ( saith he ) doe wrongfully boast themselues that the famous Gregorie Bishop of Armenia did leaue vnto them those ceremonies by tradition : chiefly , the oblation of vnleauened bread , and the cup without water : because that in like manner in that mysticall supper of our Lords , the sacrifice was without leauen , and the wine pure : which things notwithstanding the Catholick Church doth not alow in any waies . Concerning vs , we doe not impugne the mixtion of the Chalice , but onely the condemning of such as doe not mingle it . For we haue alwaies acknowledged that the most auncient Fathers vsed wine mingled with water in the Sacrament : and we reade not that the Churches of Armenia were euer excommunicated for that , to wit , for vsing of pure wine . Behold what he hath said here : Furthermore like as the Messalians dipped the bread in the wine : so also in the breaking of your Eucharist , which is done after that the Agnus Dei is sung , you mingle the third part thereof with the supposed blood of your Chalice . The councell m of Constance hath taken away the cup from the communion which you terme Laicall . The Manicheans also vsed but one sort in the celebration of their Eucharist , as Leo n and Gelasius Bishops of Rome do witnesse , and of this last Gratian , maketh mention in his rapsodies o The same Manicheans p maintained , that all things which appeared outwardly in Christ , were but meere accidents . May it not be that you haue learned from those , that the forme , figure , colour and waight of the bread remaine still in the Sacrament without their owne substance ? There remaineth nothing fit to finish your picture , but to mingle cheese with bread , as the Artotirites did CHAP. XIV . Of Purgatorie . PVrgatorie springeth from the heresie of the Catharians , against whom Epiphanius hath learnedly written . And although Purgatorie be the chiefe patrimony of the Romish Clergie , and the onely foundation of Masses , yet it is vnknowne to the Church that was vnder the Law , to the Church that is vnder Grace , being without all warrant , without any likely-hood , how little so euer it be . CHAP. XV. Of Miracles . THe Donatists would haue proued their errors by Miracles : which appeareth in Saint Austins writes . Iustin Martyr and Athenagoras say that those be Hereticks , that worke Miracles in their Churches , and that to doe Miracles , is no signe and demonstration of Gods true seruice . S. Chrysostome saith : There can be no other proofe of Christianity then the holy Scriptures , the signes are now abolished , and will rather bee found among false Christians . CHAP. XVI . Of Praying to Saints . VVe doe honour and worship the Saints , but it is in imitation . This is S. Austins a maxime , honor andi sunt propter imitationem . Wee doe not call vpon them , nor pray to them that they may become intercessors and aduocates for vs at Gods hands , we retaine and follow onely their good life and doctrine , by holding and reputing them blessed in heauen . We know that worship belongeth to God onely , all manner of creatures being excluded . We will not produce your arguments here , neyther yet our defences , wee should neuer haue done : I will aske you this onely , how can you with an vpright conscience deny the harmony that you haue with the Melchisedechians , and Sethians who worshipped the Saints as you doe ? And where can you shew that this inuocation hath beene taught in the Primitiue Church , or yet many ages after ? Verily in the Primitiue Church , all gifts were thought to proceed from Iesus Christ alone , no mention was made eyther of Saints or Angels , contrariwise it was the doctrine of Hereticks , of the Basilidians , and of the Ophites , who called on the Angels in their operations , as if the earth had beene deuided among them , and assigned vnto them certaine names , and sought to appaise them by certaine composed formes , namely this ( as b Ireneus writeth ) O tu Angele , ab , a , te , or , opere tuo . Who had in like manner their pretended Saints , Iudas , Cain , Esau and such others , vnto whom neuerthelesse Ireneus doth not oppose eyther Abel , or S. Peter , or Abraham and the like , but onely our Lord Iesus Christ , who alone is receiued in his Church . We cannot finde therefore any footesteps of this inuocation in the venerable antiquitie , or if you haue remarked any such , our writers haue refuted them , and haue rased the foundation thereof . For the Fathers haue maintained , that to call vpon God , wee must no waies haue recourse vnto dead men , neither yet admit any creatures ( how worthy soeuer they be ) to be mediators and intercessors , but Christ Iesus alone . Which is made manifest by S. Ambrose c : Iesus Christ ( saith he ) is our mouth , by which we speake to the Father , our eye , by which we behold the Father : our right hand , by which we offer vp our selues to God : without whose intercession there is no accesse to God , either for vs , or for any of the Saints . S. Chrysostome d Tell me woman , why hast thou beene so bold as to addresse thy selfe to Christ Iesus , thou that art a sinner , and a lewd person ? I know well what I doe said she . Behold the prudence of this woman . She prayeth not to Iames : She addresseth not her selfe to Peter : She hath no regard of the whole company of the Apostles : She hath sought for no Mediator , but in stead of all these , she hath made repentance her companion , and thus hath taken her iourney to the soueraigne fountaine . For ( saith she ) for that cause e hath hee descended , for that he hath taken flesh on him , for that he hath become man , to the end that I also might be bold to speake to him . S. Austin f saith : The Christians in their praiers do recommend themselus each to another . But hee that prayeth for all no body praying for him , is the true and only Mediator . And a little after g If S. Paul were intercessor , the other Apostles should be so likewise , and by this meanes , there should bee many intercessors . Which could not agree with that which is said , That there is one Mediator betweene God and man. And h vpon S. Iohn , he addeth , that it is not lawfull to worship any Saints , neither yet to consecrate Altars and Chappels vnto them . Cyrillus i , If wee would haue the Father to grant our requests , we must pray in the name of the Sauiour . What shall we say farther ? Clement Alexandrin , Iustin Martyr , Tertullian , Ireneus and the most auncient speake nothing thereof . And if you will not beleeue me , at least you will beleeue Leo k , that was Bishop of Rome , who plainely affirmeth , that neither the death , nor the merits of Saints , are able to helpe vs a whit to obtaine remission of our sinnes , but only the merits of Iesus Christ. And those passages of the auncient Fathers being so cleere and manifest , are withall grounded vpon the testimonies of the Scripture l . Epiphanius reproueth the inuocation of Saints and Angels as a vilde heresie , and an abuse of Satan and of the old Dragon , and saith , that in no waies wee must perfume their images with sweete incense . The Mileuitane and Africane Councels m haue taught the same , and haue wholly ouerthrowne that which you hold concerning their merits and workes of superrogation . Wee haue already spoken of those that called on the Angels , whom S. Austin n for this cause called Angeliques o , a title that belongeth vnto you as well as vnto them . For who knoweth not after what manner you worship and serue them ? You ought to call to minde that which that holy Father writeth p p . We honour the Angels by charitie , and not by seruice : and wee build no temples vnto them : for they will receiue no such honour at our hands . We will adde moreouer to the premisses another goodly sentence of this same Doctor q , but that we may be briefe , we will send the Reader to the place that is cited in the Margent . S. Hierome r saith , that wee ought neither to worship Reliques , nor Angels , nor any creature : Which was the same that S. Athanase s had written before : and S. Ireneus yet before him . The Ethnophrones did celebrate birth dayes , like as you doe the natiuity of your Saints , and the dayes of their death , and from these your greater and smaller feasts haue taken their beginning , which wee acknowledge to be the markes of Antichrist only , such as be condemned by S. Paul t , and by the Decree u it selfe vnder the particularitie of Satterday , thought by some persons to be a vacation day . And the same Hereticks ( as Bodin x reporteth ) had their enchantments , as in old times you had the booke of exorcismes vpon the canonisation of Saints . CHAP. XVII . Of the Virgin Mary . THese are your ordinarie reproaches , that we contemne the Virgin a Marie , notwithstanding that we haue often protested that we will not diminishany thing that belongeth to the rights and prerogatiues of this holy Virgin. Wee acknowledge her to be the mother of God , the instrument of the reparation of mankinde , a Virgin both before and after her deliuerie , and we defend her with the holy Fathers against Heluidius and his associates . It is not against her that we labour , but against your Doctors , which vtter most horrible blasphemies against this Virgin. Gabriel Biel b hath beene bold to write thus ; The heauenly Father hath giuen the halfe of his kingdome vnto the most blessed Virgin Mary , Queene of the heauens , which was figured in Esther , vnto whom Assuerus promised the one halfe of his Kingdome . And for as much as the heauenly Father holdeth iustice and mercy to be the riches of his kingdome , he hath reserued iustice for himselfe , and hath resigned ouer mercy to the Virgin c Marie . Can wee imagine any thing more abhominable then this ? In your Confiteor , like as in the forme of your excommunication , there is nothing performed without the consent and approbation of the Virgin , and without her the Lord may not vse his mercy and iustice in the Church . You haue composed a Psalter for her , that cannot be red without horrour : for all that Dauid hath spoken of God , is changed and attributed vnto her : and the names ( Lord , and Eternall ) are changed into that of ( Ladie . ) The songs of the Prophets , of Simeon , and those that are attributed to S. Athanase , and to S. Ambrose , haue felt the same Metamorphôsis . It is your ordinarie prating to call her Queene of heauen d , Lady of the Angels , Mistresse of the world , the gate of heauen , the starre of the sea , the fountaine of mercy , the fountaine of grace and pardon , our life , and saluation vnto all those that put their confidence in her . And Bernardin e de bustis ; Wee must appeale ( saith he ) from the Court of Gods iustice vnto the court of his mothers mercy . And notwithstanding you ought to haue learned of S. Bernard , f that she taketh no pleasure in these false honors : That her chiefe honour is to be saued through the bloud of her Sonne . Neuerthelesse you prepare temples for her , garlands , bankets , sweete cakes , sacrifices , and a thousand other toyes , as if shee required such flatterie and adoration . You haue ordained some of the principall feasts for her : & haue conuerted this feast that was ordained by Iustiniā , & was dedicated vnto the memory of the receiuing of Christ Iesus by Simeon , into the feast of the purification of the virgin g Mary . The feast of the annunciation was established the 819. yeare of the assumption the 1273. yeare of the visitation the yeare 1380. of the conception the 1439. yeare , and of the presentation the yeare 1484. h . And it is most wonderfull that the Apostles and those famous men of the primitiue Church did not foresee thus much , to the end that the elect might not be frustrated of that which you hold to be a part of Gods feruice . Moreouer you haue graunted to the virgin Mary a certaine adoration , which you call hyperdulia , that is to say , aboue seruice . Is not this to renew the heresie of the Collyridians , which i Epiphanius abhorred so much ? Is not this to imitate those women of Arabia , that brought in these vanities , as to sacrifice vnto her a tart or sweete cake , and to assemble themselues in her name ? Let vs looke on the text I beseech you . Certaine women ( sayth he ) doe prepare a chariot , and a foure square chaire , and couering it with a sheete at certaine solemne times of the yeare , during the space of some dayes , they present bread , and doe offer it in the name of Mary , euery one taking a part of the bread , as I haue partly made mentiō hereof , in the epistle which I wrote to Arabia . And now I will speake of this heresie , after that I haue called on the name of God , I shall produce according to my power such reasons as shal be sufficient to refute the same , to the end that hauing plucked vp by the roote this heresie , that is the cause of images , we may through Gods assistance , ridsome persons of this madnesse . Behold what the Doctor hath sayd ; and if those women offered biggins , the Iesuites offer themselues , witnes this forme of speech that they vse , O Lady I doe acknowledge thee to be my mistresse : And in their rule , Ego me voueo tibi in perpetuum seruum . And Thomas of Aquin a writeth , that Marie had the fulnesse of all graces , which is as much as to make her equall with God , and like vnto Christ Iesus . Contrariwise Epiphanius b sayth ; Verily , the bodie of Mary was holy without all contro uersie , but yet it is not God c Without all doubt shee was a Virgin and honoured , but she was not giuen vnto vs that we might worship her ; yea , she her selfe adoreth him that was borne of her according to the flesh , but who descended from heauen out of his Fathers bosome . Herein the Gospell is our warrant , saying ; What hast thou to doe with me woman , my houre is not yet come . Now let vs consider , addeth Epiph anis , for what cause Christ Iesus speaketh so to his mother ? He calleth her woman , to the end that none should thinke her to be super-excellent , prophecying as it were what things were to fall out on earth concerning sects and heresies ; to the end that some that admired her too much , might not fall into this heresie , and the fanfies thereof . Afterward he sayth : God who is the word , bath taken flesh of the holy Virgin , yet not to the end that shee might be guilded d with gold , and that he might make her a Goddesse , but to the intent that we might not offer in her name . And in the end : that the Father , the Sonne , the holy Ghost might be worshipped , end ●one might worship Marie , neither man nor woman whatsoever , and that none might say , we honour the Queene of Heauen . We might copie out here a great many moe goodly sentences , which this Father e hath declaimed against those persons : but to eschew prolixitie , we shall note that the maine scope of all is this , that he calleth those images that were appointed for the Virgin , the fortresse of the Deuill , the seruice of the dead , and that he abhorreth them in the same termes that the Prophets did the Idols of Baal , giuing to them the name of adulterie , and applieth all that properly against the adoration of the holy virgin : he giueth the name of heresie to this abuse , he denieth that the Scriptures haue made mention thereof . He bringeth his argument from the quick to the dead : that if we ought not to worship Elias while he is yet aliue , how much lesse then when he is dead . Thereafter he concludeth , If God will not haue vs to adore the Angels , how much lesse the Virgin ? One Petrus Cnapheus a most pernicious hereticke , brought in the inuocation of the holy virgin in the seruice , and ( as f Nicephorus witnesseth ) said that in enery prayer the Virgin Mary ought to be called on , and her diuine power worshipped . He liued vnder the Emperour Zeno , about the yeare 470. and was condemned in the fift generall Councell , which condemneth you likewise after the same manner . CHAP. XVIII . Of Images . IT were to enter into a labyrinth if we should write all that we know concerning Images a ; Images , I say , which you honour so much , which you adore so much . And that institution of Pius b the second , Pope of Rome shall be my warrant , by which he will haue the Veronique to be c showne in pompe , at Rome vpon Easter day , and the people to call out lowd with teares and weeping , for mercy at her hands . And who would not abhorre the consecration of the Image of the holy Virgin , which is practised to these ends , and in these termes : That , whosoeuer shall in this image worship the mother of mercy , shall obtaine pardon for all his sinnes , both of commission or omission , shall merit present grace , and saluation to come ? Blasphemies that were vnknowne to the antiquity , that were inuented in the most obscure ages of the Church . And how should the Fathers auouch the adoration of Images d , when they approue not the adoration of Christ in his humanitie , as it is simplie considered in its selfe . They make warre against the Arrians . The Nestorians , who did separate the two natures , are called Anthropolatres . Those holy inuectiues are to be seene in S. e Athanase , Gregory of f Nysse , and in the first synod of Ephesus . Now we ought to remarke that the origine of these great abuses must be sought from a farther beginning . And those your progenitors liued many ages ago , yea , in the time of the Apostles , as it may be seene in that great magician g Simon , who made his followers worship his image , and that of his whore Silene . The Franciscanes h adore the image of S. Frauncis of Asisa , and the Dominicks i that of Dominicus the Spanyard . In like manner a woman named Marcelina , of whom S. Austin k maketh mention , adored the images of Iesus , and of S. Paul , and offered sweete incense to them . The Basilidians , besides the adoration of images , added farther certaine inuo cations and enchantments , as Ireneus l writeth . You doe after the same manner , by attributing to images certaine hid vertues , and by offering candels vnto them . The Gnostickes and Carpocratians esteemed very much certaine pictures of Christ : and with his images and S. Pauls , had also those of Pythagoras , which they perfumed with incense and worshipped , as m Ireneus , Epiphanius , and Austin doe write . And like as they beleeued that Pilate had caused to make the image of Christ , while he was yet on earth : which the Simonians kept very carefully : so doe you beleeue that S. Luke made the pourtraiture of our Lord Iesus Christ , not once , but often , not of one fashion , but of diuers . Those which you haue at Rome in diuers Temples , in Loretto , in Montferrat , and other places , vnto which you attribute greater vertue then to others , which you make with a sterne countenance , and worship in your temples , declare that you are Carpocratians , of whom Charles n the great , King of France spareth not to say , that S. Austin reckoned among their heresies , not onely the worshipping of Pythagoras and Homers images , but euen those of Christ Iesus , and of S. Paul. Eusebius o witnesseth that he saw those images which the Carpocratians kept and worshipped in their closets . And it shall not be amisse , to set downe here formally that which Epiphamus p writeth against them . They haue ( sayth he ) certaine images set forth with colours , yea , and some of gold , of siluer , or of some other matter , which they say are of Iesus made by Pilate . Now they keepe these images in secret , and haue withall those of certaine Philosophers , as of Plato , Aristotle , and others , with which they fellow those of Iesus : and hauing rancked them thus , they adore them with the like mysterie that the Gentils obserue in their seruices . They haue ( sayth Ireneus q speaking to the Gnostickes ) certaine images , whereof some are painted , the rest are made of some other fashion , &c. You ought to call to remembrance that Epiphanius in the Epistle written to Iohn , Bishop of Ierusalem , casteth out of the Church or Oratory the image of Christ , or of a Saint , by tearing asunder the vaile wherin it was drawne : and thereupon writeth , that by no meanes we ought to suffer such blasphemies and sacrileges in the Church . The Councell of Ments holden in An. 813. condemneth your images , and before it r Serenus , Bishop of Marseille . S. Ambrose , S. Austin , Lactantius , Origen , Clement Alexandrin , and Orosius write all with one consent , that God will not be worshipped by any representation of a painted or grauen image . And what then will become of your pictures of the Trinitie , sometimes with three heads , and three faces : sometimes with a triple Crowne , and set vp like a Pope , holding a crucifix in his bosome , with a Pigeon flittering aboue : somtimes in likenesse of a God of mercy , hauing both his hands and feete tyed fast together ? The Romish Missals and Breuiaries are commonly adorned with the Picture of the Trinitie in the first page , as the edition of the Bible is , which was set forth by Sixtus the fift , and Clement the eight , which doth solemnise the same at the verie entrie . The Fathers teach no such thing , but contrariwise , as S. Basill s , who sayth , that God cannot be represented : that we ought not to imagine any likenesse : that he hath no other image but his onely Sonne , who is the light of his glory . And S. Austin t , we must ( sayth he ) separate the Trinitie from all bodies and corporall shapes . Item : That if the Trinitie be inuisible after such sort , that we cannot see it , not so much as in spirit : we ought far lesse to be of any such opinion , as to thinke that it resembleth bodily things , or the images of bodily things . Then he concludeth : when thou thinkest on these things , although thou call to minde the bodily shape , chase it away , for sake it , flie from it . Nicephorus u speaking of the heresie of the Armenians , They make ( sayth he ) images of the Father , and of the holy Ghost : which is a most absurd thing . For images are of bodies that may be seene and comprehended , and not of inuisible things , and such as cannot be comprehended , not so much as in our vnderstanding . Now this inuention of picturing God , hath not proceeded from the Armenians onely , but also from the Anthropomorphites , who were likewise called x Vadians , and had also this custome to picture God the Father , in the likenesse of an old man with a gray beard , as S. Austin writeth , and as it may be seene in the annotations of Beatus Rhenanus vpon Tertullians Booke against the Valentinians , about the end . In the meane season the excuses of the auncient idolaters are yours , there is no difference . Those denied y that they worshipped images , but said that they did contemplate the likenesse of that which they worshipped . We adore ( said they ) visible images in honour of the inuisible God. Clement in refuting of them , sayth , that these are the words of a Serpent , that speaketh by their mouth . Why then , sayth he , doe you not honour God , rather by doing good to the poore , that are his image , then to runne after wood , stones , and things that haue no life . But from whence hath this euill come into Christianitie ? It is because the ignorant Pastours found it more easie to feede their flockes with huskes then with bread : with pictures then with Scriptures . And images being thus once receiued into the Churches , who would thinke it any thing strange , that the people being newly come out of Paganisme , did transport their superstitions with them , and helped both with tooth and naile to aduance the businesse ? But yet some good Bishops were found , which did oppose themselues against those broils , yea some euen with the zeale of Ezechias , by bruising of them to pieces . As touching those sloathfull Pastours , they did then euen as they doe yet stil at this day , following the Manicheans , of whom S. Austin z writeth : They will haue men to beleeue that they are fauourers of images , that so they may purchase the fauour of the Gentils vnto their foolish and vnhappie sect . In a word , we find in your images the Hellenisme , the doctrine of Simon Magus , of the Carpocratians , of the Basilidians , the Christianocategorians , and others your fore-fathers . CHAP. XIX . Of Reliques . THe inuention of reliques is not from God. In S. Ambroses time onely men began to seeke after Reliques , to transport them from place to place , and to recommend them to people . The testimonie which Ruffinus a and Socrates b , Ecclesiasticall writers , render of the body of Babilas , martyr ( as we haue written in the conformities of Gentilisme ) maketh vs beleeue that Sathan is the author of Reliques . And indeed , the Fathers that were assembled in Councell at Constantinople , in the time of Leo the third , concluded , that the adoration of Reliques was meere Idolatrie . Yet notwithstanding you make ostentation of your Reliques with great pompe , and are not ashamed to place among them , shooes , haire , combes , shirts , nailes , and other iewels , whereof our writers haue set downe whole Catalogues in their Print bookes . Is not this to imitate the Sampseans , who kept the spittle , and dust of two womens feet , whom they adored , thinking that these were fit to cure diseases ? Thus hath Epiphanius c written . And like as the Heliotropites honoured such herbes , as turned about with the Sunne : so doe you embrace euery thing , yea , euen to the taile of the asse , that carried Christ Iesus to Ierusalem , and is kept at Genua , and the myse that eate your hoste , which ( if like good Cats you doe once catch ) you make reliques thereof . S. Chrysostome d reproueth and condemneth those Reliques : I will send you to those passages which I haue noted in the Margent . CHAP. XX. Of the Crosse. WHen we speake of the crosse , wee meane not of the crosse of wood , and of the signe of the crosse a . For when our Lord sayth , that we ought to take vp our crosse and follow him , we must not vnderstand this signe that is in wood , as if we were to carie it on our shoulders , but rather that we may crucifie our affections vnder the commaundement of Christ Iesus , as also that we may vndergoe all manner of crosses and afflictions for his names sake . By the crosse therefore , we vnderstand the death and passion of our Lord , and not this crosse whereupon Christ Iesus suffered death . For the Ecclesiasticall historie assureth vs , that Helena deuided the same in two parts , whereof the greater she left in Ierusalem , inclosed within a siluer cace , and sent the other to the Emperour her sonne , who placed the same in his statue that was set vpon a pillar of Porphyre in the midst of the market place of Constantinople . The Pagans b mocked this adoration : and Caecilius reproued the Christians for so much as they worshipped the dolefull wood of the crosse , and honoured that which they had deserued , and ought to haue suffered . But what doth Octauius answere vnto them ? Behold what Arnobius c sayth , We adore not the crosse , neither yet desire the same . S. d Ambrose sayth , Helena the Empresse found out the title , and adored the King and not the wood , because it is an heathenish errour , and an vngodly vanitie . And the historie of e Epiphanius , that broke and bruised the image of the crucifix that was placed in the entrie of the temple , is manifest . You adore the crosse f plainely . These be your words , O crux , aue , spes vnica . There is a verse in your breuiaries , Crucem tuam adoramus , Domine . And in that are you not Armenians , who adored g the crosse of our Lord , and for that cause were called Staurolaters ? Tertullian and S. Basill say indeed that this manner of making the signe of the crosse h in the aire hath proceeded from an Apostolicke tradition . But from what tradition I beseech you ? From the Euangell of Nicodemus , where we read those pleasant fables , that Charinus and Lentius being risen againe , make the signe of the crosse on their tongues : That Christ being in the Lymbus made the same signe vpon Abraham and the rest : and that he made this signe on the hands of the good theefe , that he might shew the same to the Porter of Paradise , in case he would not suffer him to enter . CHAP. XXI . Of Mariage , and Celibate . I Will beginne at a Mantuans verses . Tutius esse volunt qua lex diuina sinebat Isse via , veterumque sequi vestigia Patrum , Quorū vita fuit melior , cum coniuge , quam nunc Nostra sit , exclusis thalamis , & coniugis vsu. What ample matter I could find here to conuince you ( Sirs ) that forbid that order and vocation of persons to marry , which is in the first degree of holinesse and religion among you . Behold your prating here : That it is an vnseemely thing that those which ought to be the temple of our Lord , should be the slaues of beds and vncleannesse . You guard your selues , with the Councels of Ancyra , of Neocaesarea , of Arles , of Elibera , and which are prouincials , which neuerthelesse were ruled by the first generall Councell of Nyce . I abhorre these blasphemies that your Canons spew out against mariage : That b it is nothing else but the filth of carnall copulation , a reprochfull vncleannesse : When c mariage is called obscaenae cupiditates : When d maried Bishops are termed contaminati , carnali concupiscentia : When e againe they are called Sectatores libidinum , & praeceptores vitiorum . The Popes , Syricius and Innocent f call mariage pollution . Gregorie surnamed the great , would not suffer such maried persons to enter into the Church , as had lyen together the night before , vnlesse they had first bin purged and washed : and grounded himselfe vpon an ancient custome that had beene vsed in Rome , and it may be that it is that , whereof the heathenish Poet maketh mention . Haec g sanctè vt poscas tyberino in gurgite mergis Mane caput bis terque , & noctem flumine purgas . And what manner of songs be these but of owles and scratchowles , fowles that are ominous ? And what shall become of so many great & worthie persons , that haue deserued so well of the Church , who were married ? S. Hilarie Bishop h of Poictiers was married , Oceanus Numidicus , Seuerus , Restitutus , Chaeremon , Philogonius , Apollinaris , Synesius , being all renowmned married Bishops and Pastours . Gregorie Nazianzene i was a Bishops sonne . Item , Gregorie of Nysse , brother to S. Basile was married , as Nicephorus k writeth , and among the modernes , Baptista Mantuanus l . And when you thus detest mariage , is it not to raise Saturnillus from death againe , who abhorred the same as a villanous fact , and said , that matrimony proceeded of m Sathan , and not of God ? And that accusation is notable , which n Epiphanius frameth against the Origenists grandfathers to the Fryers and Nunnes of our time : They banish mariage o , sayth he , and not lecherie , they pollute their soules and bodies with filthinesse . Some liue solitarie like Fryers , some women also liue in desert places , in the habit of those that lead a solitarie life . They are polluted , accomplishing in themselues their concupiscences , yea , and practising the infamous act of Onan , the sonne of Iudah . The chastitie , whereof they make profession , is fained , and beareth onely the name . Their butt and ayme is this , that women may not conceiue and bring forth children , fearing that they might be diffamed among men : and through the meanes of this fained chastitie , they would purchase fame and prayse vnto themselves . Behold , what hath caused in the church this so slaunderous and execrable introduction of chastity , afterward confirmed with so many curses by Gregorie the seuenth . The Gnosians forbad their Priests to marie , as Eusebius p writeth . Scuerus , witnesse Epiphanius q , calleth the woman the workmanship of the Deuill , & by consequent that such as are ioyned in matrimonie , doe performe the worke of the Deuill . Eustathius , Bishop of Sebaste , of whom the Eustathians r haue proceeded , commaunded to eschew as an abhomination the blessing and communion of the Priest that had a wife , whom he had taken to be his lawfull spouse when he was a lay-man . Marcion hath borrowed the foundation and ground of his opinion from the Philosophers and Poets , of whom the greater part thought very hardly of marriage , by calling the coniunction of sexes in mariage sinne : and ( as Tertullian s writeth ) would not receiue any to be baptised that had not forsaken mariage , and embraced chastitie . The Manicheans permitted not mariage vnto their elect & perfect ones t , no more then you doe to your Priests and Fryers , whom you hold to be in the estate of perfection . And like as their elect were forbidden , so they permitted the same vnto those whom they named auditors , whom we may call the laytie . The Montanists about the yeare 200. were pleased in outward shew to condemne second mariages : but by such reasons , as did ouerthrow the first also , from whence we suppone that your railing accusations haue proceeded . Thereafter the Nouatians u , which vnder a pretence that they would be more pure then others , hauing caused a great schisme in the Church that they might authorise it the better , did admit none into their Clergie , that had beene twise maried : in that therefore being more reasonable then you are , that forbid x the first expreslie . Your answere is , that you debarre not all manner of persons from mariage , and that the Romish Church cannot be blamed in that respect : which is as much as if you would excuse a murderer , and pronounce him not guiltie , because he had not murdered all the world , but a part onely . Moreouer , that you may shun the sentence of the Apostle y , who affirmeth plainly , that the forbidding of mariage is the doctrine of Sathan , you agree in one with the Encratites and Tatianites z , who went too plainely to worke , saying , that mariage differed nothing from fornication , and that it proceeded of the Deuill . But it is easie to be decided , whether it be pronounced against the hereticke or the heresie ; against the person , or against the thing : and in the end , if such as hold the mariage of a Priest to be incest , be not condemned by the Apostle . Those of Phrygia a forbad the laytie to mary , as being more rigorous then others : The Hieracites b forbad the same in all manner of persons : the Dositheans praysed nothing but chastitie : the Adamians did in like manner , from whom the best common places of your Iesuites , concerning celibate haue proceeded . Consider here then , if Pope Syricius had more reason for him , then those heretickes had , among whom although there was some that condemned onely second mariages , yet so is it that he hath spoken as much in generall of the first , and of the second , saying , that those that are in the flesh cannot please God ( so terming maried persons . Out of all this that hath beene mentioned we may gather that you haue imitated the heretickes , and being vnwilling in this show of holinesse ( that is so much applauded of the common people ) to giue place to them in any wayes , you haue thought it more conuenient that married persons should not touch those things , which you name holy . I cited certaine Canons a little before , that forbid , and exclaime vildly against mariage , and approue chastitie . It shall not be impertinent if we discharge here some others c against them , which hold and commaund the contrarie . And how will you be able to accord these flutes ? Moreouer , why doe you not answere directly to the first Councell of Nice , and to the Councell of Paphnucius , which was written in the records ? And the Councell of Gangra d hath condemned and excommunicated all those that vnder the colour of Monasticall vowes , of Religion or Priesthood , doe abandon their wiues . Whereunto agreeth the sixt Councell of Constantinople , assembled in Trullo . The proofes going before , doe sufficiently declare that you are enemies to marriage , seeing that which doth not hinder piety , is by you termed pollution , the worke of the flesh , adultery , whoredome , and filthinesse , which is the cause why you haue degraded those Ecclesiasticall persons , that are ioyned in matrimonie according to Gods institution , and contrariwise such as haue Concubines are not excluded from your communion : witnesse that which the Councell of e Toledo hath set downe in plaine termes . He that hath no wife , and in stead of a wife hath a Concubine , ought not to be excluded from the communion : yet after such manner , that he content himselfe with one onely , whether she be wife or Concubine . Vnto this Canon we will adde another f that sayth : It is not lawfull for a Christian to haue moe or two wiues together , but one onely , or otherwise in place of a wife , if he hath none , a Concubine . Which we vnderstand not particularly in regard of Priests , but of all persons indifferently . CHAP. XXII . Of Fryers . COncerning Fryers , although that supposed Denys Areopagite make mention of their consecration through tonsure , yet we haue learned of S. Hierome a , that Antony the Hermite was the first Fryer that dwelt in the Desart , and Hilarion his disciple the first that gathered them into Monasteries . And this Antony died in the yeere 361. Their institution therefore is not so ancient as it is noysed among you , for concerning that place in Philo b , which you abuse , it hath beene answered to you that he speaketh of the Esseans , who were Iewish Hereticks , and not of the Fryers of the Romish Church . Now to wearie you no longer , we shall declare only , how that the statutes , decrees , rules and deuotions that are practised in the Monasteries of both sexes were made after no other modell , then that of the Hereticks , that liued euen in the Primitiue Church . We haue made mention before of Celibate , whereunto they bound themselues by a solemne vow : wherefore we shall only remarke by the way , how that Marcion the great Arch-Hereticke , the Ebionians , the Apostolicks , the Aerians , the Encratites or Tatians , the Hieracites , the Manicheans c and others , recommended chastitie aboue all things , would admit none into their companie that were married and liued not chastly , whether it had beene men or women . And from whence then should Celibate haue proceeded but from these good Masters ? In what Idea haue they receiued their forme , those vowes of chastity that are obserued by the Fryers , Iesuits and Priests , but in the schoole of these good men . It is true that Matrimony , which the Manicheans had kept back from their elect , was permitted vnto those that were auditors onely . And let vs search what Epiphanius , Philastrius , Austin and others haue written as well of those antient Hereticks , as of others that haue beene since , such as be the Gnosticks , the Adamians , the Priscillianists , the Saturnalians , which d in the meane time wallowed themselues in abhominable vilanies , euen as your Fryers at this day are both knowne to do and conuinced thereof , we shall finde that they haue all with one accord banished and chased holy Matrimonie out of their conuents , although the forbidding thereof bee a marke of Antichrist , as the Prophet e teacheth vs. Your Canons f should haue taught you so farre , that chastitie may be councelled and recommended only , and not commaunded . Remember , I beseech you , that worthy sentence of S. Bernard g : Take away Matrimony out of the Church , and you shall fill it with whoredomes , with incests , and with Sodomitrie . And that great Baldus h writeth , that the Pope did once giue licence to the Fryers to marrie for a certaine space , vntill such time that they had gotten some off-spring , conditionally that immediatly thereafter they should take on their hoods againe . Truely in this restraint you oppose your selues to the holy Ghost , to the commandements of the Gospell , to the example of the Apostles , to the whole antiquitie , to the most approued Fathers and to the best Councels . And it is pleasant that the Canon i saith : Before the Gospell was spredde abroade through the world , many things were tolerated , which after that a more perfect doctrine hath taken place , are vtterly abolished : as for example , Howbe it Priests were not forbidden to marry , neyther by the Law , nor by the Gospell , yea , not by the doctrine of the Apostles , neuerthelesse the holy mother the Church hath forbidden it altogether . Concerning that , to haue nothing in propertie , from whence haue you the inuention thereof , but from the Apostolicks and Apotacticks k ? The onely way to become wealthy , is to possesse nothing in propertie , for nothing can be giuen away . And it is meere mockery this counterfeit Monkish pouertie , which hydeth inestimable and princely treasures . And verily we may say that the Apostolicks were the inuentors of those societies , which we see renued in our age , and of those new fashions of liuing . Those then are the Fathers of your Fratrie , and the authors of this voluntary pouertie , which consisteth onely in possessing nothing in propertie , which is as much as to haue all things , to possesse all things . And the Anabaptists of our time doe verily conforme themselues vnto your Fryers , who carry nothing about them , and haue all things common among them . The garments l of the first Fryers , as likewise those of the order of S. Benedict , were eyther blacke , or rather , without any regard to the colour , course and meane according to the custome of the countrey . At this time their cloathing is the latus clauus of the Romanes , which is the broad band that is to bee found among the garments of the most auncient orders . The Eustathians taught their disciples to apparell themselues in certaine garments of cloath , and that such garments were able to cleanse and sanctifie them . The Capuchins and such others , being worser then the Eustathians m , make the people beleeue , that to take on their habit is a second Baptisme : and to die therein , is to goe straight to Paradise : to be buried therein is to goe free of that burning fire of Purgatorie . Bernardine teacheth in his Rosarie : That he that taketh on the habit of Religion , receiueth the same Grace from aboue , that hee that is Baptised : That to put on a Fryers habit n , and to lurke vnder his hoode , giueth free remission both of the fault and punishment of all their sinnes . That he that dieth in the habit of S. Francis , cannot be damned . And what blasphemies are these , to attribute vnto a garment , inuented by some fanaticke and melancholick persons , that which belongeth to the only blood of Iesus Christ ? And Thomas o himselfe , who is yet more strange by reason of his exquisite doctrine , We reade ( saith he ) in the liues of the Fathers , that a certaine person saw the like grace descend from heauen vpon him that was cloathed in the habit of Religion , that he had seene descend vpon him that had receiued Baptisme : which is to make the filthie hood of a durty Fryer , equall with Gods ordinances . Moreouer those goodly Abbeyes , Monasteries , and sumptuous Conuents , are they not the inuentions of the Euphemites or Messalians ? Epiphanius p writeth of them , that they builded for themselus great lodgings , large walkes , and termed all those places of prayer . The Iesuites in this sort of Oeconomie goe beyond all their companions of the Fratrie , in so much as they build nothing , and doe alwais take hold of such palaces as they finde already perfected and finished . The same Messalians and Euchites haue taught your Fryers the holy misteries that are in shauing q of the beard , and in the barbers operation , that you may play gaudeamus in coenaculo charitatis , that you may dally and put off time in idlenesse , in singing and buzing by measure and compas . For my part , I hold this shauing of the beard to be a most pleasant and delectable thing , sith Suetonius r saith that the Emperour Otho vsed the same often , that so he might increase the beauty of his visage . And how will your Friers agree together touching long and short beards . The diuers readings that are found in the copies of the councell of Carthage s haue nourished their contentions . In some t they reade , comam nec nutriant nec barbam : in others u , nec barbā tondeant . I referre my selfe to the decision of some councell . The Messalians were called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , x , by reason of this fained and as it were continuall labour in singing , praying , prating and babling both day and night prayers , psalmes and other meditations , whereof they haue composed their offices , accompanying them with lights , tapers , and burning candles , yea , euen in the noone-day . And this exercise being continued both day and night made the common people astonished . In like manner they vsed spittle in their Sacraments , as a thing that had a certaine force and vertue to chase away the Diuell . The same Euchites and Psallians ( as S. Austin y writeth ) thought it not lawfull to labour with their hands that they might earne their liuing . And against these pests Amphilochius & Flauianus most worthy Bishops haue written most sharpely & mostgrauely , of whom Theodoret 2 makes honorable mention and if they were aliue now , they would wash your Fryers heads soundlie , with no smaller reason then they opposed themselues to the Messalians . For this they hold with them , that to play the Fryer well , there must be no working a , that handy workes are vnworthy of the white and delicate hands of Monachisme , and that sloath is the nourishing mother of the Gospell . And what answere will they returne to the author of the History tripartite b , who saith that a Fryer that worketh not with his hands ought to be accounted as a theefe ? And to the Apostle c , that he shall not eate ? The Primitiue Fryers placed no part of their saluation in their abstinences . Yea ( as S. Austin d saith ) they admonished after a brotherlie manner , those that through too much fasting , had become rather weake then holy . Ifidore saith , that the Nouatians , Hereticks gloried in the merit of their works . And at this time who vaunt themselues more then those of the Romish Church , cheefely the Fryers , and among them the Capuchins most ? The e Nouatians said that they were pure and separated from the rest of the world : and who is liker vnto them , then those that are of another world , who say that they liue like Angels , although they draw the glory and pride of this age after them , yea and into their draughts , which are become redoubtable not onely vnto the common people , but vnto the Popes also ? After such manner , that one of them said , that hee would chuse rather to offend a Monarch , then the least Harpie of the Minorite Fryers . The sect of the ignorant Fryers , whom the Italians call Frati ignoranti , is it not like vnto that of the Gnosimaches , of whom Damascene speaketh f , and who gloried in this , that they knew nothing ? Some of your Doctors g haue maintained that ignorance is the cause and mother of all piety and obedience , and wee may perceiue the print of this maxime in the Faith , which you terme implicite or intricate . But what will they answere to the Councell of Toledo h , whereof one Canon saith that , mater omnium errorum est ignorantia : and to S. Austini , that the kingdome of ignorance is the kingdome of error ? The abstinence from flesh , which chiefly the charterous Monkes and some others obserue very strictly in their rules , as being willing to die rather then to enioy the vse of flesh : next , the abstinence from egges ; white meate and such others , hath proceeded from no where else but from the Diabolicall shoppe of the Encratites , Tatians and Manicheans l as Epiphanius m , Austin and Philastrius writ : for they haue the like markes on their visage . Those vowes touching meates of fish dayes , whitmeate dayes , cheese dayes and flesh dayes are against the Canons n which we haue noted in the margent . The Gangrene o Councell and that of Ancyra p which were holden almost at the same very time with the first councell of Nice , haue ordained , that one should not and ought not to chastise or condemne those that eate flesh on Friday , or in Lent P , yea , and that in matters which concerne Matrimony and meats our consciences ought not to bee burdened with new commandements . The Chartrous Monkes haue learned their silence in the Schoole of the Hereticks , whom S. Austin q calleth Pattalornichites , which had this custome ; to put their finger to their mouth , that they might hold their peace . And if you enter into the Monasteries of the Charterous Fryers , and meete any of them , all the salutation that you shall haue of them , will be only a very humble inclinabo . Now it may be that those silent Fryers , will haue the prôfession of their silence to come rather from the Echimithie of the Pythagorians then from those Hereticks . I giue them libertie to chuse , for it is all one to me . And the Iesuites are they not descended from the Carpocratians auncient Hereticks , of whom Ireneus writeth , that they bragged themselues to bee fellowes with Iesus , and to beare rule ouer the Princes of the earth ? Iesuits ( I say ) the most pestiferous Grashoppers that euer came out of the pit of hell ? The Capuchins goe bare footed poore men , truely they are worthy of compassion , those poore snakes , Philastrius Bishop of Brixe , in the catalogue of Hereticks , hath made a whole chapter of purpose , wherein he speaketh de excalceatisf , and S. Austint likewise maketh mention in the booke of Heresies ad quod vult Deum , and hee addeth that they grounded themselues on this , that the Lord had said vnto Moyses , put off thy shoes from thy feete , which perhaps is the same place , whereupon the Capuchins and obseruantins haue grounded this custome , to goe barefooted . Wee shall ioyne with Monachisme the foolishnesse of the Asse of Gignac a towne in the lower Languedoc , which hath proceeded of none but the Gnosticks , of whom Epiphaniusu writeth , that they taught , that he that appeared to Zacharie the Father of Iohn Baptist had the shape of an Asse : x which Zacharie being about to reueale , to the end that hee might diuert the heople from burning of incense in the Temple , had his mouth stopped , and was not able to speake by the meanes of this Asse . So much haue we thought good to speake concerning the harmony of your Friers , y and of their ceremonies with auncient Hereticks . Wee auouch b the antiquitie of the custome of Monasteries , and that some chused this manner of life , that they might the better employ their time in the studie of the holy Scriptures , and that they might bee the better prepared to beare the Lords crosse vnder the see uritie of discipline ; neuerthelesse without making of any vowes or bonds which might concerne Monasticall rules . But the whole being degenerate , and this vow that was onely temporall ( if there was any at all ) hauing taken sure hold and perpetuall possession of the poore consciences of the moderne Fryers , with good reason we abhor such monkerie , such as we see it now , to the great hurt of Christendome . And we may speake of this goodly Monacall Celibate , that which Ouid spake in old times of poore Calisto : Quae fuerat virgo , credita mater erat . CHAP. XXIII . Of the Popish Lent. IT is a commandement of the Romish Church to obserue Lent , and not amisse , if you had not made a part of Gods seruice of it , as it is to be seene in the preface of your Lent Masses a , wherein you sing , Qui corporaliieiunio vitia comprimis , mentem eleuas , virtutem largiris & praemia . And by these words doe you not bring it into the place of the bloud of Iesus Christ ? S. Chrysostome b sayth , that our Lord Iesus did not command vs to imitate his fast of fortie dayes , but onely learne of me to be meeke as I am . S. Austin c writeth , that he could neuer find that the Apostles , or the Lord himselfe , had left any ordinances touching dayes , wherein we behoued to fast , or not fast : whereunto Socrates d the Historiographer agreeth and declareth what great varietie was in the vse of Lent in his time . Out of what storehouse then haue you taken this obseruation that is so necessarie vnto saluation , according to your doctrine ? They attribute the same vnto Telesphorus , the ninth Pope in order , but without discipline , and without any penaltie set downe for the breakers thereof . Wherfore we must attribute it to Hildebrand , called Gregorie the seuenth , who in the yeare 1075. established the rigorous lawes of this fast , threatning them with great punishment that should happen to breake the same . And of whom did he learne it but of the Montanists , which ( as Eusebius e writeth ) in the yeare 144. inuented the same . The Ebionians commaunded abstinence from flesh , as we see at length in f Epiphanius . I heare that your Capuchins make foure Lents in the yeare . I will submit my selfe vnto that which is truth . In the meane while we shall alledge against them that which S. Hierome g sayth ; Their fasts and diuers rules , and their lying hard , who fasting three Lents in the yeare , and humbling their soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by eating nothing but drie things , and such other superstitions which haue proceeded from the roote of Tatianus , vpon such paines as they lay on themselues , must onely giue eare vnto this : Why haue you taken so much paines without any cause ? Or , haue h you suffered so much in vaine ? CHAP. XXIIII . Of abstinence from meates . THe Councels and Canons which we alledged in the title of Fryers , shall make vs abridge that which we were minded to speake here , concerning abstinence from meates . The Manicheans in their fasts obserued strictly this difference of meates , as it is now practised , and in like manner abstained from flesh , in place whereof ( as S. Austin a writeth ) they vsed other most delicate meates , and fishes that were found with much difficultie , and were so daintilie prepared with costly sauces , that Apitius would haue enough adoe to make readie the like . The Ebionians , the Tatians , the Encratites b haue also authorised and taught their disciples this abstinence from flesh . But aboue all others Marcion agreeth best with you : seeing that he reputed the eating of fishes to be more holy , then the eating of the flesh of other creatures : whereunto Aerius the hereticke hath set his hand in like maner , who also abstained from eating of flesh . The Councell of c Brachara holden the yeare 630. condemned abstinence from flesh , if the same were obserued for religion , and not for sobrieties sake . CHAP. XXV . Of vnknowne Language . YOu dare not deny that which the Apostle sayth , That euery thing ought to be read in the Church in a language that is vnderstood . I should neuer haue done , if I should here vnfold the authoritie of the Fathers . The councels of Laodicea a and Carthage b ordaine , that nothing shall be read to the people in the Church but Canonicall Scriptures . And if they were not vnderstood , what would the reading thereof profit vs ? The Law of God was read vnto the auncient people in a language , that the whole multitude vnderstood , as we may see in Nehemias c . The Emperour Iustinian will haue the whole diuine seruice to be celebrated in a knowne language . You are of a contrarie minde , and it were to enter into a labyrinth to refute your opinion . We will say onely , that Marke the sorcerer hath borrowed it of you , or you of him , who ( as we read in Epiphanius d and Theodoret e ) tooke delight in strange and vnknowne words . And how ? Your whole seruice , your Missall , your Breuiarie , are they not thus disfigured ? These be your cunning slights , to the end that by such vaine thundering you may terrifie simple ideots , after the example of the f Marcionists . CHAP. XXVI . Of Simonie . SImonie consisteth in selling of all manner of holy things . I will haue no other witnesse then the whole world , that there is none amongst all your Bishops and Priests , that is not defiled therewith . Blame your owne decrees and Canons a , which declare you all to be excommunicated , and witnesse your vocation to be vnlawfull . The Iesuites teach their scholars daily for nothing , to the end that they may reward them againe with almesses of thousands , yea , and of millions of crownes . In these dayes , Bishoprickes and other Benefices are bestowed , the Sacraments are ministred , and that for nothing . True indeed , that if they take any thing , alas it is but little , and onely by way of contract , which the Lawyers terme do vt des ! And from whence hath all this trading proceeded , but from Simon b Magus the father of all heretickes , that would haue giuen money , to the intent that he might haue the power to bestow the holy Ghost on such as would reward him therefore ? CHAP. XXVII . Of Processions . THose Processions are of your owne breeding : the holy antiquitie knew them not . We haue spoken thereof in the conformities of Gentilisme , and declared that you abuse these words , procedere and processio , which the a Father 's vsed , but after a diuers sense , and it is without all reason that you will haue them to be those Processions that are vsed among you . And that which is spoken of the wise men of the Orient , reuersi sunt per aliam viam , is the cause why you make some Processions after a preposterous manner . The Arrians b were the authors of these circuites , and made them with great solemnitie , marching along the streetes , singing c certaine lauds which were penned in prayse of their sect . Thereafter S. Chrysostome by an vnfit imitation , whereupon followed a most dangerous sedition in the Church , commaunded his clergie and congregation to doe the like , as well to giue contentment to his flocke , as to the end that they should not follow that band of the Arrian sect . And the Historiographere concludeth , that the Catholickes hauing for this cause begun to sing after the foresaid manner , haue continued the same vnto this day . CHAP. XXVIII . Of extreme Vnction . ARe you ignorant that the vnction , which you call the last , was a miracle of the primitiue Church ? And of a miracle why do you make a sacrament ? We haue protested before that we would not enter into the deepnesse of controuerted matters , seeing that our butt is onely to ioyne you in alliance and matrimonie with heretickes . In this title I find that you are companions with the Heracleonites a . The difference that is betweene you and them consisteth onely in this , that they annoint the dead , and you annoint such as are a dying . CHAP. XXIX . Of Death . FRom extreme vnction we shall passe vnto death : and truly it is the forerunner and the trumpet . The greatest displeasure that you can doe to the wiues of sicke persons , is to bring vnto them this manner of wares , which is as much as a commission or packet , that is deliuered to their husbands to carry into another world . Behold death that arriueth , whom the faithfull doe acknowledge to be the meane to change all these miseries into felicitie . It is the hand of God , that pulleth vs backe from these calamities : it is the opening of the prison , our deliuerie from captiuitie , the issue of our miseries , and the arriuing at the port . And although death doth affoord so many commodities vnto vs , yet it is the reward of sinne . And what doe the Pelagians a speake thereof , with whom you haue more then ten heresies common ? That Adam had died , although he had not transgressed Gods commandements . This heresie is not generall among you . But hauing perused your Index expurgatorius , which spared not to censure the old Fathers , and hauing perceiued that there was no order taken for scraping out of that , which Austin Steuchus b hath written , to wit , that death is a thing naturall , and that sinne is not the cause thereof , seeing that Infants die ( sayth he ) which are free from sinne : and that Adam notwithstanding his transgression had beene a pray to death , I haue good reason to accuse you of Pelagianisme . CHAP. XXX . Of the dead . THe Heracleonites a ( as S. Austin writeth ) thought that they were able to redeeme those that were dead through inuocations and prayers , which they vttered in Hebrew words and strange languages . The Romish Church will not giue eare vnto the Doctors b , who maintaine , that after this life there is neither place nor time , to make any satisfaction for the sinnes that haue bin committed in this world . And indeed that were to bereaue them of the fattest of their daily bread . Concerning the feast of the dead , we confesse that Boniface the fourth was the author thereof . And whereon groundeth he his reasons ? Vpon the dreames of certaine melancholike persons . Veni etiam Domine Iesu. FINIS . Notes, typically marginal, from the original text Notes for div A19675-e2600 a Cap. Cum inter Extrau . Ioa. 22. Et lib. 1. Caremoniarum sacrar . sect . 7. c. 6. Sedes Dei 1. sedes Apostolica . Concil . Lateran . sess . 9. Diuina maiestatis tua conspectus , & sess . 3. Vniuersis populis adorandus & Deo simillimus . b Sueton. Domit. cap. 13. Torrent . Episco . Antuerp . comment . in . Sueton . c Martial . lib. 5. Epigra . 8. d Credere Dominū Deum vestruns Papā cōditorem huius Decretalis , &c. Loco suprà notato in Gloss. Extrau cum inter nonnullos . e Bulla Greg. 23 praefixa nonae edit . Decret . Graet . f In Agapet . Iustinianus adorauit Beatissimum Agapetum , & hanc adorationē intelligūt de qua Psal. 72. Adorabunt eum omnes reges terrae . g Stapl. princip . fid . doct . praefat . ad Greg. 13. 9. dist . 95. satis euidenter . h Dist. 95. satis euidenter . l Steuch . de donat . Const. k Blond . lib. 3. inflam . Rome . l Cerem . Pont. lib. 1. tit . 7. m Plinius of this same purpose vvriteth thus , Lib. nat . hist. cae 7. Fragilis & laboriosamortalitas , in partes ista digessit , infi●mitatis sue memor , vt portionibus quisque coleret , quo maximè indigeret . Sic Gulielmus Philander annot . in Vitruuium de Archit . lib 4. c. 8. ait Christo in cruce pendenti suam esse dandam cellam atque materiā qua Diuos fing as dignissimā , &c. n Sic Virgil. Aeneid li. 6. & non temnere Diues . o Plaut . in Casina . Vnus tibi hic dum propitius sit Iupiter , tu istos minutos caue Deos flocci feceris . p The little Saints bee such as S. Leger , S. Fremin , S. Guerlichon , S. Emeneheu , S. Lupe , S. Vit. &c. a De Virg. veland . b Ezech. 30. 18. c Aug. lib. cont . Petil. c. 2. Ambr. in 1. Cor. cap. 4. Chrysost. hom . 49. in ca. 24. Math. d Cyp. Epist. 63. ad Caecil . e Vt Vatinius se Pythagoreū dicere solebat , & hominis doctissimi nomen suis immanibus , & barbaris moribus praetendere , Cicero in Vatin . sic Pontificij suis erroribus praetendunt nomen sanctorum Patrum , & Gloss in Can. Noli meis dist . 9. vult prima scripta omnia enim authentica , & tenenda esse ad vltimum iota . * Athan. in Synopsi . f Aug. de vnit . Eccl. cap. 16. g Pythagor . in vers . aurat . h Plato in Timaeo . i Agrippa apud Dionem . k The most impure idolaters do cry out in Prudentius . Hoc sanctū ab aeu , est , hoc ab auis traditum . i Apud Ambro. li. 5. epist. 10. extant verba Symmachi Ethnici , quibus religionē Christianā nouitatis infimulabat , suam verò , id est Pampilianam , ceu antiquā & veram censebat retinendam . a And may we not liken the liripipium or Doctorall hoode to those apices & tutuli Flaminum & Saliorū . b Fran Bernard . de Lutzemb . in Catal , Haeretic . a The Pope is in Heauen a marshall which appointeth euery one his place to campe in . b Sic Viues comment lib. 8. c. 27. de ciuitat . Dei , Multi christiani in re bona plerumꝙ peccāt , quod diuos diuasꝙ non aliter venerantur quā Deum . Nec video in mult is , quod sit diserimen de sanctis , & id quod Gentiles putabant de dijs suu . c Comment . li. 2. d Diodor. Sicul lib. 5. Strabo lib. 15. Raine . e Pausan. in Attic . Corinth . & Baeot. f In Atticis . g Ier. 14. ve . 22. An sunt inter vanitates gentiū qui pluuiam edant , & an celi dant imbres ; nōne tu is es Iehoua Deus noster ? h Lib. 1. Eleg. 8. Nec pluuio supplicat herba Ioni . Pestilence . i Ouid. in Fast. Ecce leui scutum versatum leuiter aura Decidit , à populo clamor ad astra venit . k Liuius lib. 4. Dec. 4. Madnesse . l Nunc pluit & claro , nunc Iupiter aethere fulget . m De inuent . rer . lib. 6. ca. 13. Papistae Raphaeli committunt oculos sanandes , Apolloniae dentes . Alan . Cop. dialo . 3. cap. 29. Stormes . n Inuocatio ad S. Rochum contra pestem his verbis concipi solet . Tu qui Deo es tam charus , & in luce valde clarus , sana tuos famulos . Et à peste nos defende . Opē nobis ac impende contra morbi stimulos . Missal . & Breuiar . Sarish . in Missa . de S. Rocho . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Virg. Aencid . lib. 7. Ad nos vix tenuis famae perlabitur aura . b In Apol c 23. Narnensiū Veridianus . Aesculanorum Ancaria . Volsiniensium Nursia : O ticulanorū Valentia : Intrinorum Noctia . Faliscorum in honorem est primacuris , &c. c Cont. Celsum lib. 8. passim tomo 2 pag. 930. d Secundum numerum vrbiū tuarum sunt Dij tui , ler 2. 28. In epistol . ad Rom. 1. tomo quinto . f Lib. 8. de ciuit . Dei , cap. 18. tomo quinto . g De praeparat . Euang. li. 13. c. 7. h Multi Christiani Diuos Diuasque non aliter venerantur quā Deum , nec video in multis , quod sit discrimen inter eorum opinionē di sanctas , & id quod Gentiles putabant de suis Dijs Vines comment . in August . de ciuit Dei. li. 8. cap. vlt. i Cicero lib. 3. de legibus , Diuos & ens qui coelestes semper habiti sunt , colunto , & illos quos in coelū merita vocauerunt . Itē : Diuisque alijs , alij sacerdotes , omnibus Pontifices , singulis flamines sunto . k Lib. 3. b●lli Pelopon . l De munerū & officiorum distributione quae sanctus sunt assignata & praefinita , Aug. de Ethnicis loquēs sic scribit lib. 4. de ciuit . Dei cap. 22. Dicebat Varro ita esse vtilem cognitionem Deorū , si sciatur quam quisque Deus vim & potestatē habeat cuiusque rei . Ex eo enim poterimus inquit , scire quē cuiusque rei causa Deum aduocare & inuocare debeamus , ne faciamus vt mimi solent , & optemus à Libero vini Deo aquam , & à Lymphis aquarum Dealue vinum . a Iulius Capitolinus . b Horat. Certos vt denos decies per annos , &c. c The origine of these places is set dovvn amply by V. Max. in the Treatise of ancient institutions . d Platina in vita Bonif. Clem. et Sixti . et Nauclerus Gen. 44. e The Secular playes into his Iubilee . f Leuit. 25. a Who doth not perceiue that Pope Gregorie hath from thence the fables of his dialogues , where he placeth the Purgatorie of some soules in baths , some in the wind vnder leaues of trees , others in the fire . b De prepar . Euang . lib. 11. ca. vlt. c Plato lib. 10. de Rep. Dial. Phoed. Gorg. d Plato lib. 2 de Rep. Cicero lib. 1. Tuscul. quaest . e Plato lib. 4. de Repub. f Virgil. lib. 6. Aeneid . Ergo exercentur poenis , veterumque malorum supplicia expēdunt , aliae panduntur inanes . Suspensae ad ventos , alijs sub gurgite vasto Infectum eluitur scolus , aut exuritur igni . g Virg. Aeneid . 6 Donec longa dies perfecto temporis orbe Concretā exemit labem , purámque reliquit Aethereum sensū atque aurai simplieis ignem . h Plutarch . lib. de facie quae visitur in luna , & De sera Numinis vindicta . i In Alcor . Alzoara . 17. a Cone . Later . sess . 10. impertum sinctitatis vestrae & sess 9. regaie pontificum geꝰ . Et sess . 3. sess● . Princeps totius orbis . Tomo 3. Concil sic Innoc. 3. In retribu●ione iustorum salutis aeternae pol licemur augmentum vide causam 13. quaest . 5. Can. Omnium C●si Papa . dist . 40. et Cānon nos . ead dist . Quis sanctū du . bitet ●sse eū , quē tantae dignitatis apex extollit , in quo sidesunt , &c b Bulla , exurge Domine . Haeresi 27. Lutheri Certum est in manu Ecclesiaeaut Papae prorsus non esse statuere articulos fidei . Pope . c Galerus praefectus Cyprianū sic interrogat : Tu es quem Christiani Papam suum nominant ? d Carnus etiā par tc̄ Graecè dici Papā seu Pappā patet ex Hom. Odyf. l. 6 Id cir●o Guicciardinus hist. l. 1 scribit Alexandrū sextūex muliertb . filios u●thos quatuor , duas filias tuliss● , quos filios nō nepotes , aliorū sacrificulorū more vocaresolitus erat Kissing of slippers . e Seneca de beneficijs l. 2 c. 12. Caesar Pompeio Poeno osculādū porrexit pedē , vt viderēt homines soc culum aureū mar garitis distinctū . f Dioclet . ( inquit Pompon . Laet. in Diocl. ) edicto san xit vti omnes sine generis discrimine prostrati pedes ip sius exoscularentur , quibus ctiam venerationem quandāadhibuit , exornans calceam nta auro , gemmu & margaritis . Idē posteafecisse & Maximū narrat Alex ab Alexand. g Plinius lib. 11. religio aliqua est in dextra , quae in fide porrigilur , quae osculis auersa appetitur . h Apul. As. lib. 2 i Iuuen. Quadriuio ? ùm tam sexta ceruice feratur , Hine atque inde patens ac nuda penè cathedra . Mart. lib. epig 4. Cùm tibi non essēt sex millia Caeciliane , Ingenti latè vectus es hexaphoro . a Beda Ecclesiast . hist gēt . Angl●r . lib. 3. ca. 25. narrat suo tempore omnibus persuasū fuisse ianuam coeli Petro cōmissā , quasi coelum materiale haberet ostium . Solue iubēte Deo terrarum Petre catenas , Quifacis vt pateant coelestia regna beatis . Cantantur in festo B. Petri ad vincula . b Cui reserata mugiunt aurea claustra Pole. c Imaginem Papae cum triplici tiara vide in Bibl. vulg . edit . ex typographia Apostolica Vaticana . d Can. Si Papa . dist . 40. e In bulla sup . Iub . a Vt quondā vestirentur Episcopi , vide Turtul . de Pallio , & Socratem Ecclesiast . histor . lib. 4. b Greg. Nazian . in insomnio de Anastas . Ecclesia Chrysost hom . 83 in 26. cap. Mat. Hieron . de vita Cleric . ad Nepot . & lib. 1. aduer . Pelagianos . c August . epist. 54. d Chrysost. lib. aduer . Gentiles . e Rabban . Maur. de inst . Cleric . lib. 1. cap. 14. & sequent . f Alexan. ab . Alex . lib. 4. cap 17. Valerius . Philostratus . g Cic. de leg . color albus praecipuè decorus Deo est habitus . h Apul. Asin. lib. 11. vocat cataclistam vestem , hoc est , secundùm Eeroaldum , vndique clausam . i Herod . lib. 2. & apud Philostratū memorat . Apolonius Tyanaeus . k Sanè hoc genus mulierosū est tunicis demissitijs . l Virg. Aeneid . li. 3. Fert pictura●as auri subtegmine vestes . Et lib. 9. Et tunicae manicas , et habent redimicula mitrae . m Herod . in Euterp . Martial . epigr . lib. 12. Iuuen . Sat. 6. Ouid. Metam . li. 1. cùm ait : Tum Dea linigeracolitur celeberrima turba . n Cic. lib. 2. de leg . o Pers. Sat. 1. Iuppiter haec illi quamuis albata rogarit . Horat. serm . 2. Ille repotia , natales , aliosue dierum Festos , albatus celebret . p Philost . in eius vita . O Diuine Pythagora , tu prome causā dicito : siquidem eius gratia in ius vocor , cuius tu inuentor , ego imitator sum . q Ouid Fast. lib 4 Alba decent Cererem , vestes Cerealibus albas Sumite , nunc pulli velleris vsus abest . r Virg. Aeneid . 6 s Apul. As. lib. 8. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Aliud est etiam vestimenti genus Archiepiscopis pro prium , quod magna pecuniarū vi à Romano Pontif . redimitur , in quo dignitatis suae plenitudinem esse positam arbitrātur , quod pallium vocant , cuius etiam vis tanta esse aestimatur , vt eo non donatis nec raparum libram benedicere fas fit . Vide lib. de sacr . cerem . Rom. Eccles. & totum tit . de vsu. pallij . quand●que venditur 30000. aureis , nec successori licet vti pallio sui antecessoris . x De tunicis Diaconorum , in quibus eleemosynas olim excipiebant vide Raban . & art 4. & 5. Apostolico can . y Ad defendēdas Episcoporum mitras , bicornes aiunt esse factas , exēplo faciei Mosis , quam cornutā fuisse credūt . Polyd . Virg. de inuent . ver . lib. 4. cap. 7. Cicero 6. Verr. ex Virg. Aeneid . 10. & Aelian . Spartiam . a In vita Thesei . Verissimā tōsurae causam ex historia Hieronymus ad Sabinianū videtur expressisse , cum ait de tonsura virginum : hoc autem , duplicem ob causā , de consuetudine versum est in naturā , vel quia lauacrū non adeunt , vel quia oleum nec capite nec ore norunt , ne à parvis animalib . quae inter cutem et crinem gigni solent , & concretis sordibus opprimantur . b Herod . in Euterp . c Iuuenal . Sat. 6. Qui grege limigero circundatus et grege caluo . d Mart. epig. l 12. Linigeri fugiunt calui , sistrataque turba , Inter adorantes cum stetit Hermogenes . e Nicolaus Leonicenus in varia historia lib 2. cap 21. Isidis , inquit , Sacerdotes in Aegypto lineis vtebantur vestibus & semper erant detonso capillo , quodetiā per manus traditum ad nostra vsque tempora peruenisse videtur . Siquidē ij qui apud nos diuino cultui & sacris altaribus praesident , barbā comamque nutrire prohibentur , et in sacris vtuntur lineis amictibus . f Leuit. 19. g Ezech. 44. 20. & ibi D. Hieronymus . h Ierem. in epistola ad Iud. in Bab. abduc . Ne verticē raditote , néue barbam vellitote . Baruch . 6. i Pars maxillarum tonsa est tibi pars tibi rasa est , Pars vulsa est : vnum quis putet esse caput ? k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est circumcidere comam . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Apul. Asin. li. 11. Hi capillū derasi funditus vertice praenitentes , magnae religionis terrena sydera & Antistit●s sacrorum proceres qui candido linteamine &c. n Durand . rat . li. 2. de minist . et ordin . eccle . Petrus Val●rianus de sacerdotū barbis . Pont. Rō . par . 2. dist . 23. Can. prohibet . can . Clericos . Can. Si quis . Extrauag . de vita et honest . clericorum . o Haec sunt Anazilai paegnia . p Lucan . lib. 1. Et tollens apicem generoso vertice flamen . q Anicetus . Alexander 3. Anacletus quintus . Concil . Tolet. 4. et Agathēse . can . 15 nempe id sibi negotij crediderunt solùm dari , populo vt placerent quas fecissent fabulas . r Plaut . in Amphit . Quod vtinā ille faxit Iupiter , vt ego hodie raso capite caluus capiam pileum . Mart. lib. 9. epig. 18. Hos tibi laudatos Diuorum vocecapillos Ille tuus Latia misit ab vrbe puer . Et 27. Consilium formae speculii , dulcesque capillos Pergameo posuit dona sacrata Deo Et de Eucolpo . Hos tibi Phoebe vouet totos a vertice crines Eucolpus , domini cēturionis amor . a Blond ▪ lib. 1. de Rom. triumph . b L. Si quis ad declinandum . C. de Episcopis , & Clericis . L , illud quod L. Sācimus . L. vt diuinum . Cod. de Sacros . Eccles. c Curia Romana non petit ouem sine lana . d Testam . Greg. Nazianz. quod extat in corpore iuris ciuilis Graeco-Romanl . pag. 203. e Du Tillet in his abridged Chron , of the French Kings . f Tit. Liuius . lib. 30. g Plut. in Lucul . Festus . h Ouid. li. 3 Fast. i Herodot . a Lib. 8. Asini. b In the Commentarie intituled , De rebus Indicis & Iapponicis . c Solis , matris Deū , sacerdotibus stipem Roma cogere licebat , sicut omne mendicātium Monachorum familijs id proprium est . d Iulius Capitolinus . a Holden in An. 1215. b Huius abusus reformatio● ē ex igebat Guli . Durant . Episcopas Mimatē . in tract de mo . celeb . conc . gencr . part . 2. tit 35. c A Lupercis Christianos suas flagellationes mu tuatos esse , & in eundem finē instituiss , testatur P olyd . Vir. de inuc̄t . lib. 7. cap. 6. Flagellantes iam pridem habiti fue runt haeretiet . Vide Nauclerū vo lū 2. generat . 45. Albert. Argent . in Chron. sub an . 1349. Chronicon chronic . sub anno 1273. Albert. Krantz . Wand li , 8. cap. 29. Ioan , Gers. in 1 part . oper . tract . cont . sect . Flagelse pag. 22. d Reuis . de Conc. Tridentin . e 1. Reg. 18. ver . 28. Looke Deu. 14. vers . 1. f Herod . lib. 2. Sic apud Turcas se gerunt qui monachismis profitentur . Bartolom . Huingius de Turcarum moribꝰ . Bellonus . g Apul. Asin. Au. lib. 8. h Vide Tertull. in Apologet. & in lib. ad Martyres . & Plutarchum in vita Lycurgi . a Ouid. Fast. 6. Non nisi castas ; Admittebat Vesta ad sua sacra manus . b Tibul. lib. 2. eleg . 1. Absistat ab aris &c. c Epist 4 in fin . d Ia hunc versum Aeneid . 4. Huic vni forsan poteram succumbere culpae . e Antiq. Iud. lib. 15 cap. 13. f Clem. Alex. Strom. lib. 3. g Hieron . cont . Iouia . lib. 1. in finc . h Apul. Asin. lib. 8. i Iauen . Sat. 6. Ille petit veniam quoties non absii . net vxor Concubitu . sacris obseruandisque diebus , Magnáque debetur violato poena cadurco . k Tibul. lib. 1 eleg . 3. pureque lauari . Te memini , & puro secubuisse thoro . a Ouid. Fast. 2. Dum tamen haec fiunt , viduae cessate puellae , Exoptat purospinea taeda dies . Conde tuas Hymenaee faces , & ab ignibus atris Aufer : habent alias maesta sepulchra faces . b Ouid. Fast. 3. Nubere si qua voles , quamuis properabitis ambo , Differ , habent paruae commoda magna morae . Arma mouent pugnam pugna est aliena maritis , Condita cum fucrint aptius omen erit . c Ouid. Fast. 5. Nec viduae tadis eadem , nec virginis apta Tempora : quae nupsit non diuturna fuit . d Plutarch . in Romulo . a Chrysost. in Mat. 24 cap. hom . 49. Cyril . August & alij passim . b Mirabiliter quidem , sed mendaciter operabitur . b De miraculis Ethnicorum vide Valer. Max. lib. tit . 8. a Horat. lib. 1. Carm. Od. 3. Sic te Diua potens Cypri . Ouid. Heroid . epi. 15. Jn mare nimirū ius habet orta mari . Herod in Clio. Pausan. in Alticis . b Bernard . Breidenb . in peregrin . mōtis Sinai , narrat se audiuisse nautas cantātes . Salue splendor fir mamenti , Tu caliginosae menti de super irradia , placa mare maris stella , ne inuoluat nos procella , & tempestas obuia . c Pontificij Mariae tribuūt titulos hic descriptos . Vide Offic. B. Mariae Virg. in hymn & antiphon . Litan . B. Mariae Lauretanae . d Coel lect . antiq . lib. 7. cap. 18. Helenus apud Vi. admonet Aeneam : Iunonis magna primum prece numen adora . Iunoui cano vota libens . e Virg. Aeneid . 6 f Mantuan . Fast. lib. 4. de S. Georgio . Maxime bellorū rector quēnostra iuuētus pro Mauorte colit . g De Aesculapio , vide Liuium lib. 10. epist lib. 11. & lib. 40. Orpheum hymn . in Aesculap . Plautum Curc . act . 2. a Mātuan . in fastis . Roma , Lupercales ludos antiquitus isto Mōse celebrabat : posita graui●ate per vrbis Compita cursabāt stolidi sine veste Luperci , Et scuticis olidi tractis de tergore capri Pulsabant nuruum palmas . b Fest. Pomp. Cato , Sacrastata & solennia sancta seruasti Labeo , quia pro populo fierent . c Virg. Aeueid . 8. vocat annua , quia quotannis agi solebant . d Cist . 5. 46. e Tibul. lib. 2. eleg . 1. Luce sacra requiescat humus , requiescat arator , Etgraue suspenso vomere cesset opus . Omnia sunt operata Deo , non audeat vlla , Lanificam pensis imposuisse manū . Vina diem celebrent , non festa luce madere Est rubor , errātes & malè ferre pedes . f Lib 9. epist. 71. Nom duris mentibus ( sayth he ) simul omnia abscindere impossibile est . g Natales genialesque dies conuiuijs celebrare solebant Ethnici . Theodor. lib. 8. de Martyr . & Concil . African . c. 27 h Act. 14. i In the Booke which goeth vnder his name de curandis Graecorum affectibus serm . 8. sub finē . k Refert B Rhena nus in annotat suis ad li. Tertul. de corona militis hūc vitū Conciliū Nicenum damnasse . l Deciuit . Dei. lib. 8. cap. 27. m Confess . lib. 6. cap. 2. tom . 1. n In Apolog. Grā de videlicet officiū in focos et choros in publicū ducere , vicatim epulari , ciuitatem tabernae habitu abo le facere , vino lutumcogere , certa●●● cursitare ad ●●iurias , ad impudicias , ad libid●nis illecebras Siccine exprimitur publicū gaudium per publicū dedecus ? o Virg. Pars pedibus plaudunt choreas & carminadicūt Item : Immemores nostri festas duxere choreas . p Cic. Phil. 2. dat natalitia in hortis . August . lib. 6. Confes. c. 2. refert Ambrosiū Mediolanihaec a Christianis , ijs quoque qui sobriè facerēt fieri vetuisse : ne vlla occasio daretur ebriosts sese in gurgitantibus : et quia illa quasi parentalia superstitioni Gentiliū essent simillima . q Lib. Asin. 11. r Virg. in Bucol . Phyllida mitte mihi , meus est natalis Iola . s Asin aur . lib. 2. * Tertu : Ipsos Deos nostros saepe noxij induunt . t Durand . lib. 7. rubr . de Cathed . Petrus de Natal . l. 3. c. 104. Baptist Mant Fast. 8. u Sext. Pom. x Beat. Rhen. in anno . ad l. 5. Ter. cont . Marcionem . Negari equidem non potest , inquit ardētium cereorū quos hodie Christiani eo die , qui purificat Mariae dicatus est , ex more circūferunt à februalib . Romanorū sacris originem supsisse . Pertinaci Paganismo mutation● subuc̄tum est , quem rei in totum sublatio potius irritasset . y Macrob. Satur. li. 1 c. 21. Vopiscus in Aureliano . Herodia . lib. 1. 2 Lampridius in Alex. Seuero . a Durand . rat li 7 cap. 34 Petrus de Natal lib. 10. cap. 1. Polyd. lib. 6. c. 8. Beda lib. 2. c. 4. hist. Angl. b Polydor. Virg. de inuent rer . lib. 5. cap. 2. c Vide Viuem cōment . lib. 8 ca. 27 de ciuit . Dei. vbi conqueritur , de quibusdam Christianorum ludis , quos a scenicis illis veteribus non differre affirmat . d Ouid. Fast. 4. Pastor ou●s saturas ad prima crepuscula lustret , Vnda prius spargat , virgaque verrat humum &c. Tibullus . At madidus Baccho sua festa Palilia pastor Continet , à stabulis tunc procul este lupi . e Durand . rat . di uin . off . lib. 7. c. 19 num . 1. Petrus de Natalib . lib. 7. c. 1. Iohannes de Vo raginein hist. Lō . cap. 105. Bapt. Mant. fast . 8. f Iuuenal . Sat. 3. Vnde epulum possis centum dare Pythagoreis . Cicero pro Muraena : Is , cum epulum Q Maximus Africani patrui sui nomine pop . Romano daret , rogatus est &c. g Vindemia Aesculapȳ festū fuit , quod celebrarunt vīdemiatores post vinum expressū . Arnob. l. 7. cont . gentes . Pythaegia Graecorum in festum Martis mutata . h Robigaliorum dies Romae septimo Kalēdas Maias celebrabatur . Plini . lib. 28. cap. 29 Ouid. l. 4 fast . i Greg. Nazian . in festo Gregor . Thaum . k Concil . Afric . can . 27. et . 28. a Sueton. lib. 5. de vitis Caesar cap. 5 Volfangus lib. 10 comment . cap. 9. Polyd. Virg. li. 9. cap. 2. Laxius li. 10. cap. 10. Langius epistola 61. b Lipsius in Tacitum 4. Annal. c Plinius epistola ad Macrum de Auunculi sui vita studijsque . d Prudentius — Iano et celebri de mense litatur Auspicijs epulisque sacris , quas inueterato Heu misili sub honore agitant , & gaudia ducunt Festa Calendarum . e In Docr . causa 26. Si quis Calend . Ianuar. ritu Ethnicorū colere . Vide synod . Turon 2. cap 23. Antissiodorē som can . 1. De Zacharia decreto vide 26. q. 7. a Serm. 2. de ieiunio Pentec . b Tit. Liu. decad . 4. lib. 6. Ouid. lib. 4. Fast. Qua quia principio posuit teiunia noctis , Tempus habent mensae fidera visa sibi . c Tertul. lib. de anima . d The Ramadam of the Turkes . e Ouid. Fast. 3. f Robigalia septimo Calendas Maias celebrari solita Plin. lib. 18. cap. 28. a Exod. 21. Deut. 4. Ioseph . antiq . l. 4. b D●cret . de Immunitate Ecclesia , in cap. Immun . c De Immunit . Eccles. cap. inter alia . d Pasquier in his Epistles . e 1. Reg. 1. f In Decret . 17. quaest . 4. Can. Id Constituimus . g Statius in 12. Theba . h Ouid Fast. 3. Romulus vt saxo lucum circumdedit alto , Quilibet huc , inquit , confuge , tutus eris . Virg. Aeneid . 8. ●inc lucū ingentem quem Romulus acer asylum , &c. Vide Dionys. lib. 2. Antiquit. Roman . De dedicatione templi Iuturnae , vide Ouid. lib. 1. Fastor . Item tēpli Concordiae , Titū Liuium 3. decad . lib. 3. Item templi Castoris et Pollucis Ouid : lib. 1. fast : fortunae publicae Liuium li. 9. de bello 2. punico , & lib. 4. de bello Macedonico . Iouis Victoris Alexand . ab Alex. lib. 3. cap. 18. Nil denique apud Romanos tam solēne fuit quam dies consecrationis . a Apul. de Asin. aur lib. 6. Habent templa sumptuosissimo & solerti fabrica structa : quorum sacratis foribus et parieti : speciosa dona suffixa sunt , quae cum gratiafacti , numen Deorum , quibus dicata sunt , testantur . b Origen . cont . Celsum lib. 7. c Ioan. 4. d Origin . lib. 8. pag. 935. e Concil . 2. Bracar . can . S. Conc. Worma● . ca. 3. De Consecr . dist . 1. Ext au . De Cons. Eccle Concil . nation . Colon. part . 9. cap 12. f Testes sunt dedicationes templo rum Castoris & Pollucis , Concordiae , Fortunae pub licae , Iouis Victoris , Aesculapij , Iuturnae , Matris Deûm , Pacis &c. g Cicero pro d●mo sua , in Orat. ad Pontif. h Sueton. in Vespas . cap. 7. i Cicero inter suas leges : Constructa a Patribus delubra habento . k Et posita est meritae multa tabella Dea. l Can. Non opertet . Item can . qui. 5. caus . 26. m Gloss. parag . si enim . de cons. dist . 1. Possumus argumētari ab exemplis infideliū cum in textu Decreti sic habeatur : si enim , inquit , id . Gentilesfaciebāt , multò magis facere debemus nos . vide Durand ration . lib. 1. rubr . de eccl . dedic . n Herman . contract . in suo Chron. o Andreas Fuluius . p Virg. Nos delubra Deûm , miseri quib . vltimus esset Ille dies , festa velamus fronde per orbem . Item alibi . Et varijs florētia , limina sertis . Iuuenal . Postibus & densos per limina tende Corymbos . a Orig. Cont. Celsum . li. 4. 7. et 8. b Arnob. cont . gent. lib. 2. c August . in Ioa. tract . 26. d Cont. Cels. lib. 8. tom . 2. pag 934. e August . in Ioa. tract 28. f August . in Ioa. tract . 26. g August . ibid. h Ouid. Fast. l. 4. i Virg. Ecgl. 1. — Illius aram Saepe tener nostris ab ouilibus imbuet agnus . k Stromat . lib. 7. l Hoc docēt Chananaeorii arae cum statuis et simulachris deorū . Deut. 12. v. 3. Hoc Graecis quàm solemn ? & vsitatum suerit demonstrat Pausanias in At ticis , Corinthiacis & caeteris passim m De ciuit . Dei li. 22. cap. 10 Altarium lauatio quae fit feria quinta Dominicae in Ramis palmarum est ex Gentilismo desump●a . In festo enim matris Deum , aquis , adiuncta cineris frictione , sordes statu● eius abluebantur . Arnob. lib. 7. cont . gentes . a Plut. in vita Numae . Apul. Asin . lib. 11. . b Virg. Fōtemque ignemque ferebant Velati ligno . c Ouid. Fast. 4. Omnia purgat edau ignis , vitiumque metallis Excoquit : id circo cum duce purgat o●es . d Juuen . Sat. 3. Cuperent lustrari si qua darentur Sulphura cum tedis , aut si foret humida laurus . Mos saltandi per ignem apud Pontificios in festo Iohannis Bapt. ab Ethnicis est mutuatus ; quod Lazius lib. 11. de Repub Rom. ingenuè fatetur . e Ouid. Terque sinem flāma , ter aqua , ter suiphure lustrat . f Apul. Asin. l. 11 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Ouid. fast . 4. Illic accendit geminas pro lāpade pinus : Hinc Cereris sacris nunc quoque tada datur . Item : Sed si thura abeant , vnctas accendite taedas . Et alibi . Et per taediferae mystica sacra Dea. i Ouid Fast. 6. Ignis inextinctus templo celebratur in illo . Item : Nec tu aliud Vestam quam viuā intellige flāmam . Virg. Aeternumque aditiseffert penetralibus ignem . O Sic act , et manibus vittas , Vestamque potentem . k Aduers Vigilant . epistol . 54. cap. 3. tom . 2. Cereos nonclara luce accendi●us , fed vt noctis tenebras hoc solatio temperemus . l Lib. 6. Instit. cap. 2. Idem lib. cap. 2. Nummentis compos putandus est , qui auctori et datori luminis candelarū et cerarum lumen offert pro m●nere ? m Macrob. Satu. lib. 1. cap. 7. et 11 n Tertul. de idolo . c. 15. o In lib. 5. Tertul. contra Marcio . Item Tertul. de Idolat . Accendant quotidie lucernas quibus lux nulla est . p Vide Belethum diuin . off . explicat . c. 81. Pamelium anno . in Tertul. aduers. Marc. cap. 10. Polyd. Virg. de inuent . rer . l. 5. c. 1. q Ouid. Fast. li. 2. r Belethus . diuin . off . explicat c. 81. Polyd. Virg. de inuent . rer . l. 5. ca. 1. s Iacob . de Vorag . ser. 32. de sanctis . t Innocent . 3. ser. in Festo . Purificat . Mariae . Baronius in Annotationib . in martyrol . Rom. feb . 2. u Aug. de temp . in natali Domini ser. 3. Vouent , inquit , alius oleum , alius ceram ad luminaria noctis . x De authore qui luminaria Ethni●corum in candelaria Christianorum primus commutarit , discrepantes sunt authorū sententiae . Sunt qui hoc institutum tribuūt Vigilio Papae , alij Sergio , alij Gregorio magno . Euseb. de vita Constant. orat . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y In Augusto & Caligula . z Seneca de tranquil . anim . a Alexan. ab . Alex . lib. 4. cap. 17. b Ouid. Fast. 6. Cantabat fanis , cantabat tibia ludis , Cantabat mestis tibia funeribus . a 1 Pag. 2● . pag 72 b Volaterr . lib. 17 Alex. ab . Alex. lib. 5 cap. 24. Valer . Max. lib. 8. cap. 16. Salust . de bello Ingurth . Plin l. 34 c. 4. c Herod . Strabo . d Aug. deciuit . Dei lib. 4. cap. 31. e Plutarch . in Numa . August . ibidem . f Rex Agrippa epist . ad Calig . Imperat . apud Philon . Iud. de legat . ad Caium sic s●ribit , Inuisibilem Deum pingere aut fingere nefas duxerunt nostri maiores . g Lactant defalsa relig . l. 1. c. 15. Euseb. de praepar . Euang. lib. 3. c. 8. h Isid. Orig. lib. 8. de dijs gentium . i Orat. in laudem Basilij . k Lib. 9. Epist. 9. l Chap. 6. v. 3. m Baron in martyrol . Rom. Aug. 16. Sleid. comment . lib. 9. n Concil . Trid. Sess. 25. o Baruch 6. v. 20 Chaldaei vestiniētis induunt & ornant , &c. p Molucius Episcopus Valent Salignacus . Espensaus . q Polyd. Virg. de inuen . rerū l. 2. c. 23. & l. 6. c. 13. r Baruch . 6. v. 18. Chaldaei Iucernas Dijs accendunt , quarum nullam videre possunt . s Baruch 6. v. 20 Chaldaeorū Dij atrantur facie sua ex fumo : id est thure , vt interpretes exponunt . t Missal . Rom. tit . de ritu seruando in celeb . Missis . u Baruch . 6. v. 48 Sacerdotesingru . ente bello , consiliū de dijs inneūt . vbi absconaātur simul cum eis . x Searuin de vit . mirac . & act Canonis 8. Hyach . l. 1. c. 13. O fili Hyacinthe , effugis manus Tartarorū & medissecandā & conculcandā relinquis . y Falsis dogma , de imaginum cultu velato ad prototypa : Nam Iudaei : Iehouā colentes in sculptilibus & vitulis erant idolatrae . Augustin Psal. 113. Conciliat . 2. z Rom. 1. v. 25. a Lactant. de fasa relig . l. 1. c. 22. Vt pueri infantes credunt omnia signa ahena Viuere , & esse homines ; si●isti omnia ficta Vera putant , credunt signis cor in esse a● 〈◊〉 Pe●gula pictorū , &c. b Deut. 12. v 3● . c Euseb. li. 7. Eccles . hist. Hieronym in Hierem. l. 2 c. 10. d Carol. Mag de imagin . li. 4 c. 18 e Greg. l. 7. epist. 119. sic Philā ler Annot in Vitru de arthitect . l. 4. c. 5. Conferre arbitramur si statu● in templis ponātur , vt imperitorum animis retineantur , dum se Diuos ipsos adire credunt . f Athan. Orat. cont . Iulianū . Euseb . l. 3. Euangel praeparat . Cicero . l. 2. de nat . Deorū g Tamen aiunt imaginem Christi crucifixi auditā fuisse dicentem Thomae Aquinati , bene scripsisti de me Thomae , quā ergo mercedem accipies ? In festo S. Thomae de Aquino , lect . 3. h Durand . rat . diuin . offic . l. 1 c. 6. i Vide Eurip. in Phaeniss . & ibi scholiast . k Macrob. Saturn . l. 1. c. 7. & 21 Polyd. Virg. de iuuent . ver . l. 5. c. 1. Censores Belgici iubent deleri quod addit Polydorus , hac in re quempiam vere cundè scrupulosum fortassis dicturam , se planè nescire vtrū priscòrum religionē an superstitionē potius emulentur Index Expurgator . l G org l. 8. m Oscilla pro bestijs . m De re rustita . o Cereas puppas , quas Agnes Dei vocant , Deo cuius sanguine sumus redempti , aequāt , quando de earis vnaquaque cavāt , Omne m●lignum peccatumfrangit , vt Christ i sangu is & angit . Ceremon . Rom. Eccle. l. 1. tit . 7. c de cōsecratione Agnus Dei. p Among the Je suites Gregor à Valentia de Idolis l. 2 c. 7. holdeth that some sort of Idolatry is good . q Agnus Dei & eius distributio ab Ethnecis sumpta est Martial . in Ap phor . Gloria tam parui non est obscura sigilli . Et , Sumfragilis , sed tu moneo , ne sperne sigillum . Walafridus Abbas l. de offic . diuin . c. 19. Iudaicā esse ceremoniā dicit hanc Agnus Dei consecrationem . a Lib 1. cap. 35. Lib. 3. cap. 18. b August . lib. de cura pro mortuis agend . cap. 13. & de . ciuit . Dei. lib. 8 cap. 27. c Chrysost. hom . 2 de Mach. & in c. 28. Math. hom . 43. d Plutareh , in vit . Thesei & Dem●trij . d Contra Iulian. lib. 6. columna 141. tom . 3. f Ibidem . g De praeparat . Euang lib. 3. c. 7. h Lib. 2. hist. Ecclesiast . c 32. i O●id Metamorph . lib. 12. Iam cinis est , & de tam magno restat Ac●hille . Nescio quid , ●aruam quod non bene compleat vrnam . k At Cour-chiuerdi is kept the puffe or blowing through labour which Ioseph breathed , while hee was cleauing Timber , for he was a Carpenter . l Amb. lib. 10. Epist . 8. 5. m Vide August de opere Monachor c. 28. De Asin. aux . lib o Euseb. hist. Eccles . lib. 4. p Tit. Liu. lib. 2 Dec. 3. cap. 15. q Plautus in Amphit . Tibul. lib. 1. eleg . 7. Et tyriae restes , & dulcis tibia cantu , Et leuis occultis con sciacista sacris . r Marin . Barl. de vita & reb . gest . Scanderb . lib. 13 ait eius ossa à Turcis è sepulchro effossa fuisse honoris causa , ac in argento & auro inclusa . a Onid . Fast. 6. Posse fame vinei , spes excidit hoste repulso , Candida Pistori ponitur ara Ioui . b In solemni Per●ioris regū pompa ignis circumferebitur , qu●m pro Deo colebant Persae , & Orunasda nuncupabant . c Extrau de Miss celeb . Clem. lib. 3 tit 16. Can 51. D minum . d Sic Romae palam & pub●i è nominant Crustulum vt vid , re est apud Anasta . Germoniū , Protonot . Apostolicum , de sacros . immunit lib. 3. cap. 1. 5. 20. ex typographya Apostolica Vaticana ad Gregorium 14. e Lib. 2. de vitis Caesar. cap. 31. f Cicero lib. Tus cul . 1. & ad atticum . g Nazianzen . ad H●rouēderitib . ilt●usmodi indecoris quibusdam sua quoqueetate i. ta quaeri videtur : Quod referā sacra mysteria in cōadias cōuersa ? n Cat. l 1 dererust i Virg. Georg l. 1. In prin is venera . re Deos , atque annuamagnae Sacrarefer Cereri latis operatus in lierhis . Et paulò post , Cuncta tibi Cererem pabes agrestis adoret , Terque nouas circum soelix eat hostia fruges , Omnis quā chorus & socij comitentur onantes . k Apul. Asin. aur . l Claudianus-Sic numina Mēphis In vulgus proferre solet : penetralibus exit Effigiesbreuis illa quidem : sed plurimus infra . Liniger imposita suspirans voce Sacerdos Testatur sudore deam : Nilotica sistris Ripa sonat , variosque modos Aegyptia ducit , Tibia . m Apud Asin lib. 11. symphonae debinc suanes , fistula , tibiaque modulis dulcissimis personant . Ibant & dicatimagno Serapitibicines . n Mox iubet & totam pauidis à ciuibus vrbem Ambiri , & festo purgantes maenia lustro Iuuenal Sat. 6. o Apul. Asin. li. 11. Ecce pompae magna paulatim praecedunt anteludia , vocibus cuiusque ; studijs exornata pulcherimè . Et mox , Inter has oblectationes ludicras popularium , quae passim vagabantur , iam sospitatricis deae peculiaris pompa moliebatur . Mulieres candido spiendentes amicimine , varioque ; laetantes gest amine , verno florentes coronamine , qua sacer incedebat comitatus , solum sternebant flosculis . p Atro cum mc̄bra fluentia tabo Manderet & trepidi tremerent sub dentibas artus . q Cicero lib. 3. de nat . Deorum . Et quis tam amentem esse putet , qui illud , quo vescatur , Deum esse credat ? r Auerr in 12. Metap . Quandoquidem Christiani Deum quem aedorans manducant , sit anima mea cum Philosophis . a Tert. de cult foemin . b Aruales dicti , vt aruae fruges ferreut , quorum insigne fuit spicia corona . c Tit. Liu. in his Decads Die quo Bacchi solemnia siebant & antecedente ●liā , cum processione pergebant ad templum Castoris & Pollucis , quod consecratū fuit apud aquam Iuturnam ijs in locis quae appellata sunt Argea . sic Ouid. lib. 3 Fast. Itur ad Argeos ( qui sunt suapagina dicet . ) Hac sicut memini praeteritaque ; a●e . d Tertul de praescript . c. 43 & de cult . foem . c. 21. e Supplicationes fiebant circa delubrafanaque ; & puluinaria , in quibus honos dijs dabatur . Blond us lib 2. de Rom. triumph . Alev. ab Alex. lib. 5. c. 27. f Apul de Asin. lib. 11. g Pollio in Galleno . h Virg de Pal. laute . - Lucet via longo Ordine flammarum , & latè discriminat agros . i Sic Baruch 6. v. 3. Chaldei dicuntur dees argenteos aureosque ; & ligneos humeris portasse , sicut de Rotho Baronius testatur in annotationib . in Martyrol . Rem . Aug. 16. k De sacrificali pompa apud priscos vide Diouys . lib. 7. Apul. Asin. lib. 2. Catonem in Marc. Cacil . Plautum in Rudente . l Tit Liu. lib. 6. bells Punici Ma. tronae circam Deûm delubra discurrant , aras verrentes , nixae genibus , supinas manus ad Deum & coelestendentes . m Apul. Asin. lib. 2. n Val. Flaccus . o Dij ●n m●deorsum versum non erant● spi●iendi . p August . de ciuit . Dei lib. 7. ca. 7. ait fuisse apud veteres & Ethnicos Romanes sacrifisium quod sacrum purgatorium vocarent . q Lib. 1. Georg. r Cicero de ligib . lib. 2. Sacerdotes vineta & salutē populi auguranto , diuorumque iras prouidento , ijsque pirento coelique fuigur a regionibus ratis temperanto , fulgura pianto , vrbemque & agros & templa liberata et effata habēto . Processio autē fiebat à flamine quirinali et populo albis vestibus induto in lucum Rubigini consecratum . de hocsacro Quid. lib. 4. Fast. Aspera rubigo parcas cerealibus herbis , Et trem●t-in summalene cacumen bumo &c. s Cic. act . 6. in Verrem . t Coel. Rodig . lect . antiq . lib 8. cap. 2 Alex. ab Alex. lib. 1. ca. 2. et 28. a Ex libris Messalae ad Octauiam August . b Sozom. lib. 9. cap. 4. c Apul. Asin. lib. 11. d Dion . Halicar . lib. 6. e Tacit. Annal. lib. 12. f Tertul Apolog. cap. 16. g Sozom lib. 1. ca. 4. histor ecclesi . h Amb de obit . Theod. tom . 3. i Niceph. lib. 8. lib. 32. a Orig. cont . Celsum . b Ouid. Fast. 4. Pace Ceres laeta est , & vos orate coloni , Perpetuamque pacem , perpetuumque ducem . c De inuent . rer . lib. cap. 11. a De consecrat . dist . 3. Can. Aquam . b Bellar. tom . 2. pag. 12. 6. in noua impress . De aqua benedicta sic August . Steuchus in lib. num . ca. 19. Non inane institutum est , inquit , quod aquas sale erationibus sanctificamus , vt ad earum aspersū nostra delicta deleantur . Copus dial . 1. pag. 18. 6. à quodam Iesuita acceptum narrat aquam sacratam salubrem vim apud Indos habere ad abigēdos mur●s , et ad st rilium foeminarum 〈◊〉 . c Histor. trip . lib. 6. eap . 35. d Iliad . A. e Lauatio matris Deûm . f Ouid. in Fastis . g Terque senem flāma , ter aqua , ter sulphure lustrat . Macrob. Saturn . lib. 3. cap. 1. Virg. Aeneid . 6. - Ter socios pura circūtulit vnda , Spargens rore leui , & ramo felicis oliuae , Lustrauitque viros . h Aqua benedic●● sit nobis salus & vita . i Eius aquae aspersione peceata praesertim periuria mendaciaque dilui credebant . Blondus lib. de Rom. triumph . k Aqua benedicta sit nobis salus & vita . l Ouid. Fast. 2. Ahnimium faciles , qui tristia crimina caedis Exiguatolli posse putetis aqua . m Cic. lib. 2. de legib . Quandoquidem animi labes nec aspersione aquae , nec manibus elui , nec dierum numero ac diuturnitate van●scere tollique potest . n Ouid. Fast. 5. Est aqua Mercurij portae vicina Capenae : Si iunat expertis credere numen habet . o Virg. Aeneid . 2 Tu genitor cape sacra manu patriosque penates , Me bello ex tanto digressum & caede recenti Attrectare nefas , donec me flumine viuo , Abluero . p Exod. 15. q 2. Reg. 2. r 1 Gregor . in respons . 10. ad interrogat . August . 33. quaest . 4. c. Vir. s Pers. Sat. 2. a Gregor . Nyss. in orat . cont . peregr . b Hier. ad Paul. suisse Hierosolymis parum , sed berè vixisse multùm . c Opinabantur Ethnici adesse deos solere simulachris suis auxilio gratiaque Proclus de sacrificio & magia . Porphyrius apud Eusebiū praepar . euangel . l. 3. & 5. sic & Papistae . d Mequis est Mahometi sepulchrum : crepundia verò in ciuitate Almedina . Bellonus . a Deut. 6. & 10. Esa. 45. & 65. b Iuuen. Sat. 3. - Dicisque facisque quod ipse Non sani esse hominis non sanus iuret Orestes . c Aeneas ad Didonem apud Virg. Funeris heu tibi causa fui per sydera iuro , Per superos . Horat. l. 2. epist. 1 Praesenti tibi maturos ; - largimur honores , Iurandasque tuum per nomen ponimus aras . d Exod. 23. 13. e Iosuah . 23. Ierem. 5. f Sophon . 1. g Heb. 6. a Lib. 1. §. Nunciatio . In. §. 115. qui causas . In authent . de Iudic. b Plutar. probl . cap. 3. c Plutarch . in Romulo . In Numa . d Act. 16. a Plut. in Numa . Iuuen. Sat. 6. Lucianin Necrō . Apul. As. lib. 1. & 2. Tunc in erientē obuersu● vel incrementa solis Augusti tacitus imprecatus , &c. Virg. Aeneid . 2. Illi ad surgentis conuersi lumina solis Dant fruges manibus falsas . Ouid. Fist 4. His Dea placanda est : haec tu cōuersus ad ortus , Dic quater , & vini perlue rore manus . c Strabo . lib. 15. d Vitruuius de Archit . l. 4. c. 5. & 8. e Clemens Alexand . Strom. l. 7. f Guido de monte Rocherij Encherid sacerd . tit de sacram . Euchar. ● Apul. Asin. l. 2. Rebus ita vita consumm ●is , inchoatae lucis salutationibus Religiosi primam nūtiantes horam perstrepunt . a Cicero lib. 3. de off . Omnibus vicu statuae posita , ad eas thus & ceri . b Propert. l. 2. Pauperibus sacris vilia thura damus . Virg. Aeneid . 1. Thure Calent arae , diumque altaria fumant . c A suffitu & cuaporatione . d Vide Missal . Rom. tit . de ritu seruand . in celebrat . Miss . e Alex ab Alexand l. 4. c. 17. Iulianus thus imaginibus adoleri voluit . Sozō hist. Eccl. l. 5. c. 16 f Liturgia Iacobi Page 5. g Liturg. Basil. Page 60. h Liturg. Chrysost . pag. 85. l Virg. Ecloga . 1. Busenos cui nostra dies altaria fumant . Horat. l. 3. Carm. vetus ara multo fumat odore . k Tit. Liuius . l. 3. Dec. 3. & lib. 9. Dec. 3. a In Concil . Tiburien . b Persius Sat. 2. Aurum , vasa Numae , Saturniaque impulitara , Vestalesque vrnas , & Thuseū fictile mutat . c Tibul. ad Lares . Nec pudeat prisco vos esse è stipite factos : Sic veteres sedes incoluistis aui . Tunc melius tenuêre fidem quū paupere cultu , Stabat in exigua ligneus ade dominus . d Ouid. Fast. 1. laud amus veteres sed nostris viuimus annis . e Cicero de legib . lib. 2. Aur●met a●ge●tum in vr●ibus priuatim , in sa●is odiosares est . f Non ex quouis lig no fit Mercurius . Plin. lib. 16. Quidam superstitiosias exquirunt materiā vnde numen exculpant . g De Consec . dist . 1. Cau. vasa . h Iuuen. Sat. 6. Simpunium ridere Numae , nigrūque cumum . i Tertul. Apol. cap 13. Exigitis , inquit , mercedem pro solo templi , pro aditu sacrificiorū , non licet deos nosse gratis , venal●s sunt k Cyclops apud Euripid Non vlla numina ●x●auesco coel●um , Sed victin as v●i ●●orum meximo ●entri offero . a Caldarinus in tract . de interdict . in 1. part . num . 79. b Albericus de ro satis in Diction . in vocabulo Cam. pana . c Iohn the 13. of this name . d Ouid Fast. 5. Proxima Vulcani lux est , quam lustria dicunt : Lustrantur purae , quas facit ille tuba . Ouid. Fast. 3. Summa dies et quinque tubam lustrare canoram Admonet et forti sacrificare Deae . e Durand . rat . lib 1 rubr . de campanis . f Ouid. Fast. 5. Rursus aquam tangit , Temesaeáque concrepat aera : Etrogat vt tectis exeat vmbra suis g Tibul. lib. 1. Eleg. 8. Cantus & è curru lunam deducere tentat : Et faceret , si non aera repulsa sonent . h Cic. lib. 1. de legib . i Bonif. 8. lib. 5. Sexti Decret . tit . 11 de senteut . excom . cap. Alma mater . §. adijcimus . k Greg. 9. tit . 39. de sentent . excom . l Philippus Fran cus in cap. Alma mater . m Aristoph . in Vespas . lib. 28. c. 2 n Leuit. 19. v. 26 & 20. v. 27. Deut. 18. v. 10 11. Concil Laodic . cap. 39. Canon , Nonoportet . Canon Augurijs . Item quaest . 5. caus . 26. in Decret . o Arnob. lib. 7. Quid efficiūt crepitus scabillorum Item . Etiamne aris tinnittbus & quassationibus cymbalorum ? a Ex Alexandri tertijstatuto . b Vide lib. 1. Cerem . Rom. Eccles. sect . 6. c Seuerinus de vitamiraculis et actis Canonisationis sancti Hyachinti lib. 1. c. 18. & 3. cap. 32. d Vide Plinium lib. 2. cap. 7. Ciceronem lib. 2. de nat . Deorum . Eusebium de praepar . euang . lib. 2. ca. 9 Sabellicum 6. Enn. 1. e Hoc decretum inter decretal . epistolas in tit . de reliquijs Sanctorum scriptum leges . f Lib. 4. g Ciceko lib. 2. de legib . separatim nemo habessit De os , neue nouos , sed ue aduenas , nisi publicè ascitos priuatim colunto . h Sueton. in Vespasiano . Romani Imperatores Canonisati Dij indigites dictisunt . Alex. ab Alexa. lib. 6. cap. 4. a Ioa. 6. et 15. 1. Cor. 2. Phil. 2. Ierem. 31. b Canon , per Baptismum . Canon . firmiter tene . Canon . placuit vt quicunque . De Consec . dist . 4. Concil . Auransic . can . 123. 4. vsque ad vndecimum . Item 18. 19. 20. 21. 22. 23. 24. Augustin . de liberoarbit . et multis in locis alijs . c Arist. lib. 3. Ethic. cap. 5. d Lib. 2. de nat . Deorum . a Mat. 10. & 11. b Lib. Sentent . 2. dist . 24. 35. et 42 a Cranzius in Metrop . l. 3. c. 10. Durand . in rat . lib. 6. cap. 72. b Ouid. Fast. 2. Dij quoque templorum foribus celentur apertis , Thure racent arae , stentque sine igne foci Item . Fana tamen reteres illis clausere diebus , Vt nunc ferali tempore operta vides . a Beda in 1. Cor. 14. b Concil . Laodicen . Can. 59. Concil . Carthag . 3. Can. 47. c Arnob. cont . gent. d Lucianus in Necromant . a Apud Homerum illud epitheton passim legitur . b Plat. lib. 2 de rep . c Accipe sal sapientiae , inquiunt Missatici in Eaptis . infant . d Interpretes Aristoph . in Comed . Nebulas . e Persius Sat. 2. Ecce auiae , aut metuens Diuûm matertera cunis Exemit puerum , frontemque atque vda labella Infamidigito , & lustralibus ante saliuis Expiat , vrentes oculosinhibere perita . a Arnob. lib. 7. Mactus hoc vino inferio esto . Vos mero arbitramini honorem diis addi . b Item Arnob. lib. 6. Non thura ac vina libamus . c Iuuen Sat. 10. Pallida labra cibum capiunt digitis alienis . a Lucan . lib. 10. Hercaeus , mōstrator ait , nonrespicit aras . Ouid. in Ibin . Nec tibi subsidio praesens sit numen , vt illi Cui nil Hercaei profuit ara Iouis . b Ouid. Fast. 5. Arte Syracusa suspensus in aere clauso Stat globus immensi parua figura poli . c Ouid. Fast. 6. Ignis inextinctus templo celatur in illo . d Catullus . Pars obscura canis celebrabant Orgia cist is . e Cyprian . de Caena Domini . Clemens epist. 2. Orig. in Leuit. hom . 5 Hieron . in 1. Cor. 12. August . de Trinit . lib. 3. c. 10. Hesych . in Leuit. lib. 2. ca. 8. Niceph. l. 17. l. 25 Conc. Matiscon . 1. cap. 6. Gabriel Biel. sect 26. f Decret . lib. 3. tit . decelib . Missae . a De Consecrat . dist . 5. Can Spiritus sanctus . Conc. Aurel. b De Consecrat . dist . 4. c Basilius de Baptis . a Marc. 6. Iames 5. Concil . Cabil . c. 48 b Anno Christi 528. c Iam scrobe , iam lecto , iam pollinctore parato . d Apul. As. lib. 9. e Cicero lib. 1. de legib . Tarquinii corpus bona foemina lauit & vnxit . Virg. Aeneid . 6. Pars calidos latices , et ahena vndantia flammis Expediunt , corpusque lauant frigentis et vngunt . a Leo in the description of Africke . b Lamprid. in vita Heliogabuli . c Hacest Missa cuius vnius causa tam multa sunt Corpora missa neci . Ouid. Metam . 7. d Martial . Cur sine te coeno , quum tecū , Pontice , coenem : Cur mihi non eadem quae tibi coena datur ? Blondus lib. 1. de Rom. triumphis . Alex. ab Alexa. lib. 4. cap. 37. a Tit. Liu. lib. 1. Decad. 1. Quoties prodigium nunciabatur , sacrum nouēdiale per nouem dies agebatur . b Ouid. Fast. 5. Cum dicit nouies , manes exite paterni , Respicit , & purè sacra peracta putat . Stat. Theb. 4. Principio largos nouies tellure cauata Inclinat Bacchi latices . Ouid. Metam . 10. Perque nouem noctes venerem tactusque virtles . In vetitis numerant . a Virg. Ecl. 8. Numero Deus impare gaudet . b Plutarch . in symbol . Pyth. Caelestibus imparia sacrificate , Inferis verò paria . c Iuuen. Sat. 6. Ter matutino Tyberi mergetur , & ipsis Vorticibus timidum caput abluet . Virg. Aeneid . 6. Idem ●er socios pur● circumtulit vnda . d Virg. in Pharmac . Item Ecl. 8. Tibul. lib. 1. Eleg. 2. e Ouid. Fast. 2. Et digitis tria thura tribus sub limine ponit . f Apul. Asin. l. 11 g Martian . in Arithmet . Ouid. Fast. 2. Tunc cantata tenet cum fusco licia plumbo : Et septem nigras versat in ore fabas . a Math. 15. Marc. 7. b Tibul. lib. 2. Eleg. 1. Cast a placent superis , pura cum veste venite , Et manibus puris sumite fontis aquam . c Virg. Aeneid . 9. — ad vndam Processit , sūmoque hausit de gurgite lympham Multa Deos orans . Ouid. Fast. 4. Et manibus puram fluminis hausit aquam . Pollux in Onom . lib. 1. cap. 1. Purgatū , expiatum , mundatum , lotum , castum , sub noua stola , in recens lota veste adire Deos. d Ouid. Fast. 4. Ter caput irrorat , ter tollit ad athera palmas . e Durand . ration lib. Hesiodus . Ne vnquam mane Ioni vinum libaueris ardens , Illotis manibus , neque diuûm praeterea vlli . a Tertull. in Apolog. b Lactant. lib. 1. Diuinar . Instit. Liuius lib. 10. c Valerius lib. 1. cap. 2. d Apul. Asin. l. 11 Cicero de legib . l. 2 e Clicthoneus in exposit . Canonis . f Ambros. in 1. Cor. cap. 14. Anno 120. a Ouid. Fast. 3. Iupiter huc veniet summa deductus ab ●rce . Item Hunc tu non poteris per te deducere caelo . Sed poteris nostra forsitan vsus ope . b Plutarc . in problem . Macrob. Saturn . l. 3 c. 9. Plinius l. 28. c. 2. c Appianus A. lexand . d Herodot . lib. 2. e Aris●oxenus . Valex . Max. l. 1. c. 3. Ouid. Fast. 3. Tit. Liu. li. 1. Decad . 1. a Durand . l. 4. ruber . de 3. par . cano . & rub . de ob . lat . b Pollux in Onō . lib. 6. Alexand. ab Alex . l. 4. c. 17. Ouid. Fast. 4. Facta Dea est fornax : lata fornace coloni : Orant vt vires tēperet illa suas . a Apul. Asin. l. 11. b Plutareh in Numa . c Tibul. lib. 2. Et bene , discedens dicit placideque quiefcant , Atque hoc dat mae . stas munus in exequias . d Virg de Polyd. anim●mque sepul . chro , Condimus , & magna supremū voce ciemus . a Insepultam sepulturam Cicero Philip. 1. pro dedecore habet . Nec Turnus Virgilianus ( Aeaetd . lib. 10. ) largiens Pallāti . Qu●squis honos tumuli est , mortui● honorificum putauit non humari . b Virg. Aeneid . 5. Ouid. Fast. 2. Hunc morem Aeneas pie●atis idoneus author . Attulit in terras , iuste Latine , tuas . Ille patris genio solemnia sacra ferebat . Hinc populiritus e●idicere pios c Plato de Re●●o . l. 12. d Alexand. Aphrod . in probl . Homer Iliad . ● . Plato de legib . l 12. Persius . Hic tuba , candelae , tandemque beatulus alto Compositus lecto . e Cyprianus . Hieronym . ad Paul. de dormit . Blesillae . f Terent in And. g Ouid. Fast. 6. Virg Aeneid . 11. Statius . Quū signum luctus cornu grauo mugit adunco Tibia , cui teneros suetum producere manes Lege Phrygum maesta . h Alexand Aphrod . in probl . Alexand. ab Alexand . l. 3. c. 7. i Thucid. in bello Pelop. k Cic de legib . l. 2. Aulus Gel. l. 17 Plutarc . in Camillo . l Diador . Sic. l 2. Fulgentius lib. 2. cap. 1. m Vir Aeneid . 4. Ouid Fast. 5. n Conc. Afric . Can. 27. o In tertio Concilis Toletano . ca. 22. interdicta fuerunt quaelibet ceremoniae in sepulturis , & cantus Psalmorum tantū permissus . p A Cecrope Atheniense institutum est , vt post terram obductam amici conueniant ac vicini , epulantes in honorem defuncti . Pontanum ca 15. de magnificentia . Idem de Scythis refert . Alexand. ab Alex. l. 3. c. 7. q Fabarū vsus erat in his sacris , quod mortuorum animas in his esse crederent . Vnde Festus : fabam inhibuit , nec tangere nec nominare Diali flamini licet , quod ea putatur ad mortuos pertinere . Varro etiam flamines ea non vesci tradit , quodin flore eius literae lugubres reperiantur : quod etiam Pythagoras asserit . r Varro de vita Pyth. l. 1. Ouid. Fast. 2. & 5 s Horat. Serm. l. 2 Vt canis à corio nunquam absterrabitur vncto . Hoc tamen prohibitum est in cōcil . Triburino . c. 16. t De Anna Virg. — date vulnera lymphas Abluā . Ennius . Tarquinij corpus bonafoemina lauit & vnxit . a Valcr . Maxim lib 2. cap. 1. b Oui l. Fast. 1. Seneca lib. 1. Plutarc . inquaeft . c Apul. Asin. l. 2. d Plutarc . in Licurgo . Alexand. ab Alex. l. 3. c. 7. a Coelius lect , an tique l. 17 , c. 2. Virg , Aenied . 5. Ouid. Fost. 2. b Plut. in Rom. februariū mēsem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est expiatorium neminat . c Plu. in Numa . d Mātuā , l , Fa. 11. Et paribus studijs vrbes & rura parentant : Februaque exercēt : fieut Romana , secundo Mēse , superstitio , Ioue tūc regnāte folebat . Ouid , Fast , 2. Hanc quia iusta ferūt dixêre fera lia lucē : Vltima placādis manibus illa dios . f August . l. 6 Cō in Psa , 64 , Item epistola 64 , & 119 , et de morib . Eccl , Catholicae c. 34. g Iuuen , Sat , 5. Ponitur exigua feralis coena patella . h Contra epulas ad Martirū aliorū● defūctorii sepulchra agitatas sic exclamat Cyprianꝰ de duplici Martyrio . Temulātia , ait , adeo cōmunis est est Africa vestra vt propemodū nō habeant pro crīine . An nō videmꝰ ad Martirūmēorias Christianū , à Christiāo cogi ad ebrietatē An hoc leuius crimē esse ducimꝰ quàm Baccho hircū immolare ? Vide Amb. in l. de Helia & ieiunio . 17. i Cap , 5. k Juuenall Vade epulū possis cē●ū dare Pythag●reis l De inuent . rer . l , 6. c , 9 Iāpridē inquit increbuerat mos hic apud veteres parē●ādi apud sepulchrum . Quod indicat Marcꝰ Tulliꝰ in Phil. 1. dicens : Vt cuius sepulchrū . nusquā extet , vbi parētetur ei publice suppli . cetur , & in orat . pro. Flacco , litemꝰ igitur , inquit , Lē tulo : parentemus Cethego : sic fiebāt ānua Parentalia , id est , sacri ficiū quotānis ad honorē m●rtuotū &c. m Durae . rat . diuin , offic , l. 7. Ru. de offie , promortuis . n De cons. dist , ● Non oportet , in Glos. sic est annotatū : Clerici eūtes ad tumulos mortuorum , portabant secū sacramēta corporis & sanguin is excipi , & super tumulos ea distribu ebāt : & haec cōsuetudo facta fuit a gentilibus . o Ouid. Fast. 1. p Macrobius & Cato referūt Laurēitā annuae parētationis honore dignatam . q Petrus Damian , in vita Odili . Anno. 1000. r Cicero pro Flac co . & l. 2. de legi . Plut. in Aristi . s Alex. ab Alex. gen . dier . l. 3. c. 7. t Cicero Phil. 1. u Horat in Epod. Nouendiales dissipare pulueres . Virg. Aeneid . 5. Praeterea si nona diem mortalibus almum Aurora . extulerit . Donatꝰ in comment Phormionis . x Rat. diuin . off . lib. 7. rubr . de officio mortuorū apud Purand . Bergomen . supplem chron . l. 12. z Lib. 2. Mach. c. 4. a Aduersus Gentes . lib. 29. nū . 11. b Jdem num . 44. c De ciuit dei . li. 21. cap. 27. Euique suimemofes alios facere me rendo . d Odys . A. c Inde infernum vinum . Trebatio apud Arnobium Lib. 7. & Festo . f De corn . milit . cap. 3. Notes for div A19675-e30630 Rom 1. v. 2. Col. 2. v. 17. Deut. 14. Leuit. 12. Ammian Marcel . lib. 23. Dan. 9. Notes for div A19675-e30830 a Exod. 4. b Socrates hist. Eccles. lib. 5. c. 21. c Can Ieiunium . dist . 76. d Durand in rat . diuin . offic . lib. 6. cap. 6. rubr de quartaferia , & ieiunijs quatuor temporum . Ioa. 9. Marc. 7. Hephphatah . Raba . de instit . Clericorum . lib. 1. cap. 27. De consecr . dist . 4. Can. Postea . can . ante . Ioa. 20. Rom. 3. Heb. 10. 1. Pet. 1. Ioan. 15. Eph. 4. Galat. 3. 1. Cor. 1. Mantuan . fast 4 — Venalia Romae Templa , sacerdotes , altaria , sacra , coronae , Ignis , thura , preces , coelum est venale , Deusque Idem ibidem . — Romana graui maculata veneno Curia , quae spargit terras contagia in omnes . Postremùm est oppressa fides , expost a rapinis Vndique et in praedam populis proiocta cruentis . Actiꝰ Sannazar . Vendit Alexander coelos , altaria , Christum . Idem . Sacra sub extrema si fortè requiritis hora Cur Leo non poterat sumere ? vendiderat . a Can. decretis . dist . 21. Polyd. Virg. de inuent . rer . lib. 4. cap. 5. b Ephes. 2. c De constit . Can. licet . in 6. Articulos soluit , Synodumque facit generalem . e Extrauag . de vsu pallii ad honorem . Durand . rat . lib. 1 rub . de Ministris & ordinib . Ecclesiae . Bellarm. lib. 1. de Conc. cap. 18. e Durand . vt sup . a Epistola 11. b Can. illa . dist . 12 Can. omnia talia . dist . 12. Can. regulae dist . 29. Can Clericus . dist . 41. Can. si quis . dist . 30. c Aduersus Iulian . oratione secunda . d Ad Ianuarepist . 86. e Bernard . epist . 91. a Lib. de reformat . Eccles. b Lib. de ruina & reparat . Ecclesiae . c Sess. 41. d 1. Sam. 2. e Ioseph antiq . Iudaic. lib. 7. a 1. Pet. 2. b Deut. 16. c Hieronym . Paulus Fagiue in vers . Chaldaica . Arias Montanus Paguinus in Thesau . Munsterus . Rabbi Abrah . in suis comment . d Passim . e Minutius Felix in octauiano . Optatus M. Leuit . lib. 6. f Can. Consecrationem . §. qualiter ergo . de Consec . dist . 1. a Walafrid . Strabo de rebus Ecclesiae c. 24. b Rabanus Maurus institut . Cleric . lib. 1. c. 14. & sequent . c Vide Ioseph . lib. 1. de bello Iudaico : & Hieronymum in lib. de veste sacerdot . ad Fabiolam . d Durand . rat . lib. 3. rubr . de indument . e Innocentius de offic . Missae . f Ioseph . lib. 4. antiq . a 1. Reg. 8. b Ierem. 26. c Act. 6. d Math. 21. e Jerem. 30. Math. 23. a Num. 5. b Durand . rat . diuinor . off . lib. 4. rubr de aqua benedicta . c Ezech. 36. d De consecrat . dist . 3. Can. Aquam . e Exod. 15. f 2. Reg. 5. g Ioan. 5. h Thom. part . 4. quast 71. art . 2. & in Math. 6. i De consecr . dist . 3. Can. Aquam . k In his first discourse of miracles . l Bellarm. tom . 2. pag. 12. of the first edition . m Epiphan . cont . haeres . lib. 1. tom . 1. sect . 9. n Epist. ibidem . sect . 17. o Psal. 51. p Num. 19. Leuit. 14. a Ioseph . Antiquit . lib. 6. b De caelesti Hierar . cap. 4. part 1. & 2. c Lib. 1. Caeremon . Pon. ti . 7. Luke 7. 1. Timoth. 5. a De Consecr . dift. 1. Can. Consecrationem . §. Qualiter . b Durand . rat . lib. 1. rubr de dedicatione Ecclesiae . c Esa. 56. Math. 21. d Orig. hom . 2. in Exod. e Tertul. Apol. cap. 39. f Gal. 5. a Math. 23. b Mark. 12. Luke 12. c Math. 23. a Galatinu de arcanis Cat●●l . veritatis lit . 10. cap 6. Gabriel Biel in expositione Canonis lect . 4. b Genes . 49. Galat. lib. 10 c. 16. de arcan . Cathol . verit . Garetius de praesentia corporis Christi ciass . 9. alleg . 1. a Gerard. Lirich . lib. 3. b Durand . lib. 4. de sexta parte Canonis . Ioa. 12. c Lin wo●dus de celeb . Missae . d Alexand. Hales 4. quaest . 53. in 4. art . 3. Liturg. Basil. pag. 60. Liturg. Chrysost. page 85. a Innocent . lib. 5. cap. 13. de offic . Missae . b Durand raciō . lib. 4. part . 4. c Isa. 9. a Leuit. 6. b Of the Mysticall sence of lights . see Durand . rat . l 6. rubr . de bened . baptis . & rub . de 7. diebus post pascha . b Of the Mysticall sence of lights . see Durand . rat . l 6. rubr . de bened . baptis . & rub . de 7. diebus post pascha . c Extrauag . de celeb . Missae cap. finis . d Durand . rat . lib. 4. rub . de accessu , &c. e Galat. 3. Heb. 10. a Can. Is qui. dist . 34. ex Conc. Tolet . Can. 17. Canon . Christiano . dist . 34. Can. tenere dist . 31. b Leuit. 20. Monachisme . c Euseb. lib. 8. Euang praeparat . In the booke called the Exposition of Mysteries . Psal. 80. Bernard Epist. 174. a Mareionē etiā ex parte sapit illud dogma , quo patrum animae in inferis dicuntur fuisse , teste Irenaeo . l. 1. c. 29. b Eccles. c. 7. v. 17. c 1. Pet. 3. a Rom. 3. v. 27. Galat. 2. v. 16. b Gal. 3. v. 19. c Rom. 3. v. 30. d Galat. 3. v. 13. 2. Cor. 1. 20. e August retract lib. 1. cap. 19. f Aug. de verb. Apostoli . serm . 13 g Augustin . de perfect . instit . ratiocin . 6. in Ioa. tract . 3 cap 9. Despiritu & literae cap. 9. Ambros. lib. 9. Epist . 71. & 73. Prosp. Aquit . in Seut . 34. in Epigr . 43. in Psal. 118. Bernard in Cantic . serm . 50. Socrat. hist. tripart . lib. 9. cap. 38 Ignat. epist. ad Magnesios . a 1. Cor. 9. b Leuit. 19. c 1. Timoth. 6. d Marsil . Patau . in defensor . Pacis part . 2. c. 25. a Can. Ego Ludouicus dist . 63. b Exod. 18. ver . 13. & 21. Num. 15. v. 33. Leuit. 24. v. 11. 2. Chron. 19. vers . 18. c Deut. 17. v. 8. Leuit. 12. Notes for div A19675-e37490 a Gal. 5. Effects of heresies . b Iuuen. Satyr . 2 Quis tulerit Gracchos de seditione querentes ? c Tertul. aduer . Marcion . lib. 4. d Lib. cont . heres . e Ad quod vult Deum . f Lib. 1. cap. 20. de haeres . Simonians . Eunomius . de haeres . ad quod vult Deum . h Bernard . sup . cant . serm . 67. Eumenius . i Ireneus . apud Eusebium . liber 5. Histor. cap. 20. Florinus . k In suo commonitorio . m Epiph. haeres . 63. Origene . n Hieren . epist. ad Auitum . o Cal lib. 2. Iust. cap. 1. Sect. 5. & lib. 3. c. vlt. sect . vlt : p 2 Cor. 3 v. 18. q Eph. 4. v. 24. r Col. 3. v. 10. s Gratensis in assert diffens . t Ambr. de Paradiso . August . in Euchir . c. 45. Prosper . lib. de gratia Dei. Tertul. lib. contra . Iudaos . u Epiph. haeres . 64 Messalians . Proclus . x Theod. lib. 4. de haeret . fabulis . y Rom. 7. v. 7. & 13. v. 9. Pepuzians . z August . lib. haeres . ca. 27. a Articulo 13. ex iis quos Leo damnauit . b Theod. lib. 3. de haerec . fabulis Cornelius Papa apud Euseb. li. 6. hist. cap. 33. Nouatians . c Hieronym . in 15. cap. Ezec. Sabellius . d Epiph. haeres . 57 Arrius . Tritheites . e Hieronym . in praefat . dialog . contra Pelagia . August . li. de hae res . cap. 49. Manicheans . f August . lib. 22. contra Faustum . Donatistes . August . lib. de vnit . Eccles. c. 12. Aerius . h Hieronym . in 65. cap. Isa. Chrysost. 2. serm . de Lazaro . August serm . 66. de temp . Theophil . ad 25. cap. Math. i Hom. 7. ad popul . Antioch . k Cyprian . de simplie praelat . & cibatur cap. l●q●i tur Dominus 24. quaest . 1. Item ad Corn. Hieronym . in Tit. c. 1 et in epistola ad Euge 11. Episcopum . & citatur can . legimus dist . 93 et Can●euidenter . 1. quaest . 1. l Theodor. lib. de fabulis Iudaeorum . Iouinian . m Can. si quis carnem dist . 30. Can. delitiae . Can. Quisquis . Can. quod dicit . dist . 41. Can. si quis presbiter dist . 30. n Esa. 7. v. 14. * Eze. 44. v. 2. o Tom. 1. serm . de humana generat . Christi . p Serm. de natalib . Mariae . Et in comment . in 1. Pet. Vigilantius . q Tamen Vigilantius ab Hieronymo sanctus Presbiter dictus est epist. 13. ad Paulin. r Lib. 20. de ciuit . Dei , cap. 10. s Eccles. 9. v. 5. Esa. 63. v. 16. Pelagians . t 1. Cor. 7. v. 14. u Mat. 10. et 11. Nestorians . x Constantinus Christianam fidem , Catholicam & sanctissimam hares : appellauit : apud Euseb. Eccles . hist. lib. 10. cap. 5. y Nam haereticorum communione leges diuinae & humanae pijs interdicunt . 2. Ioan v. 10. 24. quaest . 1. ci quae dignior c. 13. extrauag . de haereticis . z This is your part likewise ( Sirs ) to defend the Arrianisme of Liberius , for which he is excommunicate by S. Hilary : the Monothelisme of Honorius for which hee was condemned by the 6. and 7. Councels : The opinion of the soules sleeping with Iohn 23. The opinion that the soules of men dy with their bodies , like those of beasts , and that there is no euerlasting life with Iohn 24. condemned for this cause by the Councel of Constance , Session . 11. * August . lib. de Trinit . in Pro●mio . Notes for div A19675-e40270 a Ad Rust. Monach . Manicheans . b Insua Cosmopaeia in principio Geneseos . a Idem sentiebat Valentineanus vt est apnd August . har . 11. & Damasc . de haeres . b Leo epist. 96. Euticheans . c Epiph. l. 1. tom . 2. haeres . 24. Basilides . Marcion . Manicheans . d Bellarm de Eucharist . lib. 1. c. 2. & lib. 3. c. 6. & omnium Pontificioruus similis est coniuratio . Helcesceans . Theodor defabulis haeretic . l. 2. Eutiches . f Nec Deus est , nec homo , sed quiddam est inter etrumque . g In lib. sentent . Prosperi . Mohomet . h Alanus lib. 2. de Eucharist . c. 8. i Ioan 20. Manicheans . k In Psalm . 119. Nestorians . Monothelites . l Alan . lib. 2. de Euch. chap. 9. a August ad Dard. Epist. 57. b Iren. lib. 4. aduer . haer . c Tom. 1. Conc. 2. Christolites . a Docebat Manes ante aduentum Christi neminem saluatum fuisse : idē fere est , quod Pontificij tenēt , neminem in coelos receptum ante ascensionē Christi . vide Epiph. haer . 66. Bellar. de Christo lib. 4. c. 11. b Andrad . lib. 3. Orth. fid . c Catarinus in comment . 1. Timoth . Pelagians . Pelagians . a Pighius in lib. Contro . Controu . de peccato origin . b Rom. 5. v. 12. Rom. 6. v. 23. Eph. 2. v. 1. & 4. v. 8. Col. 2. v. 13. c Iuassert . defens . d Andr in defen . Conc Trid. e Francis. Mar. in lib. sapient . f Occam in lib. 2. sentent . g Cha. in 2. verit . h Amb. lib de parad . August . Euch. cap. 45. Prosper de gratia Dei. Tertul aduer . Iudaeos . i Richeome lib. 3. cap. 41. pag. 246. Manicheans . a August . haeres . 88. Catharians . Pelagians . b B●llar . de grat . & libert , 6. c. 15. c Retract . lib. 1. cap. 19. d Eph. 5. e Col. 2. f 1. Cor. 2. g 1. Cor. 1. h 2. Cor. 3. i Math. 11. & 16. Ioan. 15. Rom. 1. 7. 8. & 11. k Ezech. 11. Rom. 2. Esa. 48. Hierem. 17. Hierem , 23. l Rom. 6. m In his booke against the cōfession of Antvverpe . Chap. 6. n August . de grā . & liber arbit . cap. 17. De corrept . & gra . ca. 2. De dogmat . Eccles . cap. 32. Debono perseuer . De praedestin . sanctor . 7. In Psat. 31. & 70. o Chrysost. hom . 1. in Aduentu . p Hieronym . in Ierem. cap. 13. & Dial. cont . Pelag. q Amb. l. 9. epist. 71. & 73. r Prosp. Aquit . in sent . 44. s Bernard in cāt . cantic serm 50. t Cap. 8. This Councell also in the title , where he speaketh against the Pelagians . chap. 110. 111. 112. and those that follow . u In the decrees from the first to the eleuenth , and from the 20. to the 25. x Cap. 4. y Looke the Can. Per Baptismum . Can. firmissimè tene . ●aen . placuit vt quicunque ; dixerit . de consecr . dist . 4. * Bellarm. de amiss . grat . lib. 1. cap. 4. Anomians . a Psal. 19. b Deut. 17. c Deut. 6. d 2. Thes. 2. e Zach. 1. f Molan . de Theol . pract . tract . 3. cap. 16. conclus ; nu 11. g Can. Perlatū . C. Venerabiles de Consec . dist . 3. h Thorn. Aqu. 3. part . summae , quaest . 25. art . 4. i The Pope dispenseth with vowes & oaths & giues licence to breake the oath made either to God , or to the Prince , or to any hereticke . Caus. 15. Can. Alius et Can. Nos sanctorū quaest . 6 The Priscillianists ( as S. Austin writes lib. de haeres . 8. ) gaue free libertie to periurie , teaching each another thus ; sweare , forsweare , &c. k The same very words of Peter Chaestels interrogatorie are set downe by Mr Arnaud pag. 30. and 31. l The Canon dilectissimis , caus . 12. willeth that not onely possessions , but wiues also be common . And the Canon Christiano dist . 34. which sayth , That a Christian ought to haue but one wise , or a concubine instead of a wise . m Deut. 6. n Torren . lib. de residentia . a August . lib. de praedest sanctorum . Debono perseuerantia . De natura & gratia . De fide et operib . b Act. 4. v. 12. Timoth. 2. v. 19. Rom. 8. c 1. Cor. 1. Pelagians . d Cathar in comment . sup . epist. ad Rom. cap 8. a Claudius Espensaeus in epist. ad Tit c. 1. testatur inter Episcopos Pontificios esse , quiscripturarum lectionem tam periculosam iudicent , vt ab ea prae metu caueant , ne sic siant haeretici . b Looke the 3. veritie of Charrō . cap. 13 & 4. Bellarm lib. 4. de verbo Dei. cap. 3. Du Perron in the treatise of traditions , where he sheweth that the Scripture is not sufficient to beare witnesse of the truth . c Eusebhistor . lib. 7. cap. 30. Samosatenus . d August . lib. 2. de nuptijs & concup . ca. 33. e Bellarm. tem . 1. lib. de verbo Dei non scripto . cap. 4. f Tertul. de praescript . g Iren. lib 4. cap. 43. & 44. h Eckius in Enchir . lo●orū communium . Pighius lib. 1. Ecclestast . Hierarch cap. 2. i Holden in anno 1557. k Lib 1. cont . Sadeel pag. 99. l Jndex lib. prohib . edit . à Pie 4. reg . 4. m Hesius in loc is communibus . n Iren. lib. 1. cap. 23. Epiph. haeres . 24. Basilidians . Carpocratians . Iren. lib. 3. cap. 2. Num. 11. v. ●9 . Sergius . Montanus . p Epip . haeres . 48. a Session . 4. c. 1. Pari fide & pietatis affectu . Valentin . Ebion . Apelles . Marcion . b Iren. cont . Valent. cap. 1. c Tertul. de praescrip . haeret . d Euseb. hist. lib. 5. cap 28. Artemon . e Clem. Alexand. Strom. lib. 7. Basilides . Valentin . Marcionists . f Tert. de praescript . haeret . pag. 95. ex aedit . Froben . 1522. g Lib. cont . haeres . Valent. in praefat . & in princip . lib. 1. h Notwithstanding the Pope will haue his Decretall Epistles placed among the Canonical books , and to be equall with the holy Scripture . dist . 19. can . In Canonicis . i Hieronym in praesat in lib. Salom . k Cypr. in symb . pag. 377. l Concil . Laodic . cap. 59. m Iren. cont . Valent . l. 3. c. 12. n Tert. de praescript . o Ioan. 16. p August . in Joan. tract . 97. q August . in Ioa. tract 96. Gnostiques . r 1. Cor. 2. v. 6. Carpocratians s Iren. lib. 2. c. 2. & 3. t Athan orat . 2. cont . Arrian . u August . haeres . 26. Montanus . Donatists . a Hieron . in Psal. 133. b Chrysost. hom . 49. in Math. c August . lib. de past . cap. 4 Marcionists . Messalians . Euchites . Epiph. haeres . 22. 60. & 8. b Vide de Consecrat . distinct . 5. Can. Omnes fideles Can. Spiritus Sanctus . c Theodor lib. de fab . haeret . d Leu. 19. & 10. Deut. 8. e De Conse . dist . 4 Can. Siue , Can. Sal. Can. dehine . Vid Raban . Man. de instit . cleric . l. cap. 27. & 28. Conc. Brachat . c. 1. Concil . Agath . cap. 13. f De Conse . dist . 4 Can. Symbolum . Can. Prima . Iuo . l. 1. de Baptis . Vide Rabā vt su . De Conse . dist . 4. Can. Deinde . can . Venisti . Can. Postquam . Can. emersesti . Marcus. Marcosius . Valentinus . g Epiph. l. 2. tom . 3. haeres . 34. Ireu l. 1. c. 18. Marcionists . Quintilians . Cataphrigians . Montanists . Pepuzians . Priscillians . Artotirites . h Vide Epiph. l. 1. tom . 3. haer . 42. & tō . 1. l. 2. haeres 49. August . haeres . 27 i De consecr . dist . 4 can mulier . Durand . rat . l 6. Rubr. de Baptis . k Exod. 4. l August . l. 2. c. 13 cont . epist. Parmē m Conc. Carthag . cap. 100. n In the booke named Manip . sacerd . part . 1. pag 20. o Iren. l. 1. cap. 8. p Sic Ebionitae aqua lustrali se purificabant . August . haer 9. Epiph. hares . 30. a In 4. Sentent . b Epiph. hares . 34 Marcites . c August . l. cont . hares . c. 26. & 64 d An. 1060. e Ego Berengarius dist . 2. de Consecr . Vide glos . in v. Dentibus . f An. 1070. g Euseb. lib. 3. ea . 27. & l. 6. c. 14. Ebionians . Symmachus . h Extrau . de celeb . Miss . ca. literas in gloss . i Consec . dist . 2. Can in sacramēt . & ibigloss . Sabatius . k Hist. tripart . l. 9. c. 37. & lib. 11. cap. 5. l Niceph. lib. 18. cap. 53. Armenians . Messalians . m Sess. 13. Manicheans . n Leo. serm . 4. de Quadrag . o In 3. part de consecr . dist . 2. ca. relatum , & ca. comperimus . p Vide August . epist. 19. & contra Faustum . lib. 42. cap. 29. Catharians . Epiph. tom . 1. l. 2. In eadem haeresi fuit Manes . Vide August cōt . Fanst. lib. 20. cap. 21. Donatists . Chrysost in Mat. cap. 24. hom . 49. a August de vera relig . cap. vlt. Item cont . Faust. Manich. lib. 20. cap. 21. Vult sanctos honorari cultu dilectionis & societatis : caritate & non seruitute , de vera relig . cap. vlt. Melchisedechians Sethians . Basilidians . Ophites . b Iren l. 1. c. 23. c Amb. lib. de Isaac & beata vita . d Chrysost. hom . 2. de Cananta . e Vide Chrysost. hom . de promot . Euangel . Item hom . 4. de poenitent . Item hom . 43 , in Gen. f August . contr . Parm. l. 2. c. 8. g Vide cundem August . lib. 10. confess c. 42. Item lib. 4. ad Bonif . cap. 4. Item lib. de moribus Ecclesiae c. 34 Item . epist. 44. ad Maximum . h August . in Ioan tract . 84. i Cyril . lib. 16. in Ioan. & 7. k Leo epistola . 82 ad Palestinos . l Ioan. 14. v. 6. 1. Timoth. 2. v. 5. 1. Ioan. 2. v. 1. Epiph. tom . 3. l. 3. haeres . 59. m Looke the first tome of the Councels , page 482. or thereby . n August . lib. de haer . ad quod vult Deum . baer . 93. Angeliques . o I sid . Orig. lib. 8. cap. 5. p August . lib. de vera relig . c. 55. Cainitae , Angelos affectuum moderatores statuebant . Nicet . lib. cap. 11. p August . lib. 1. cont . Maximum . Arrian . Episcopū r Hieronym . ad Riparium . s Athan. serm . 3. cont . Arrian . Iren. lib. 2 c. 58. Ethnophrones . t Col. 2. v. 16. u De consecr . dist . 3. Can. peruenit . x In his Demonomanie . a Sic occinitur in Ecelesia Romana : Midiatrix hominum : Tuspes certa miserirū . Ve●e mater orphanorum : Tu leuamen oppress rum : Medicamen infirmorum Omnibuses omnia : Nostra expias scelera . b Gabr. Biel. lect . 80. c Looke the Psalter of the Virgin Marie , printed at Paris by Nicolas du Fossé , in S. Iames streete , at the signe of the golden Vessell , in Anno. 1600. 1601. & reprinted in An. 1602 with approbation of the Sorbone , and the priuiledge of the Court. d Breuiar . Rom. in hymn . ad B. Virg. Vide D. Antonin . hist. part . 3. tit . 23 Theodoricū Appian . vitae S. Dominici lib. 2. Surium de probatis sanctorum historijs tom . 4. August . 5. Martyr . Rom. Oct. 7. In canticis , Salue Regina &c. Et Regina coeli &c. e In Marial . f Bernard . Epist. 174. Chrysost. hom . 45. in Mat. & 20. in Ioan. pronūciauit virginem Mariam peccasse . g Tamen Bernardue Mariam , vt Dauidem et alios vniuersos ex Adamo natos , in peccato cōceptam tradit . Epist. 174. h Greg. 13. etiam instituit Festum solemne Rosarij . B. Virginis . i Epiph. lib. 3. tom . 2. haer . 79. Collyridians . a Thom. Aqu. in 3. part . summae quast . 27. art . 5. b Loco suprà citato . c Iudicet lector num Diua virgo sit loco Dei hoc cātico , quod ante cōcionem occinebat Archiepisc. Patracensis in Cōcil . Later . Sess. 10. an . Dom. 1515 sub Leone X. Omniū splender , decus & perenue Virginū lumen , genitriu superni , Gloria humani generis Maria Vnicae nostri , Sola tu virgo dominaris astris , sola tu terrae maris atque coeli Lumen , inceptis fau●as rogamus , Inclyta nostris . Vt. queam sac●os reserare sensue , Qui latent chartu nimium seueris , Iugredi et celsis , duce te , benigna Moenia terrae . Sequentes versus leguturin porticu Mariae Magdalenae Romae . Tertius Eugeniꝰ Romanus Papa benignus , Obtulit hoc munus virgo Maria tibi . Quae mater Christi fieri merito mernisti , Salua perpetua virginitate tibi . ●svia , vita , salus , totiuagloria mundi , Daveniam culpis virginitatis honos . d Tamen Pontificij ad Mariam accommodant quod diuinae tantùm sapientiae competit , ipsi scilicet Christo ; Dominus possedit me in initio viarum suarum , antequam quicquid faceret à principio ; ab aeterno ordinata sum &c. Pro. 8. v. 22. e Epiph. lib. 3. haeres . Hereticos nomine Collyridianes panem ( sine dubia sacramentalem ) in medium producere et cir●… esse refertin honorem B. virginis Mariae . Petrus Cnapheus . f Niceph. Ecclesiast . histor . lib. 15 cap. 26. 28. a Sic Conc. Eliber . Placuit picturas in Ecclesiae esse non debere , ne quod coliter in parietibus pingatur . b Vide comment . Pij 2. lib. 8. c Vide librū orat . inscriptum Antidotarius animae , vbi ad Veronicā oratio sic incipit , Salue sancta facies nostri redemptoris &c. Hanc deuotè dicentib . concessa numerantur decem millia dierū indulgentiarum . d Synod . Ephes. epist. ad Theodos. et Valēt . Imper. c. 67. Et act 7. Nic. synod . epist. ad Constant. et Iren. dicit se fidenter anathematisare Nestorij idolatriam in homine . e Athanas cont . Arria . orat . 1. col . 114. f Greg. Nyss. in orat . in laud Basilij . Synod . Ephes. 1. in epist. ad Theod. et Valent. cap. 67 pag. 119. g Simonians . August de haeres . h Ederus in Babil . pag 5. i Iren. lib. 1. c. 20. Epiph. haeres . 20. Marcelina . k August de haeres . haeres . 7. Basilidions . l Iren lib. 1. c. 23 Gnostickes . Carpocratians . m Iren. lib. cap. 3. & 24. Epiph haeres . 27. August . ad quod ●●lt Deum haeres . 7. tit . 6. Damascen in fine lib. de haeres . Vide Niceph. lib. 18. cap. 53. n Carolus Magnus li 4. de imaginib . cap. 25. pag. 636. o Euseb. lib. 7. cap. 18. p Epiph haeres . 27 q Iren. l. 1. c. 24. r Rubr in Epist. ad Rom. cap. 1. August . epist. 49. & in epist. 113. Lactant. lib. 2. de Instit. Det. cap. 2. Origen . li. 4. cont . Celsum . Clemens in Protreptico . Oros. cont . gentes . Imaginem suam fieri simpliciter vetat Deus , Deu. 4. v. 12. 15. 16. Vide Clement . Alex. Strom. lib. 1. & 5. Originem cont . Celsum lib. 7. Euseb. Euangel . praeparat lib. 3. Athanasiū orat . cont . gregales Sabellij . Hieronym . in Isaiam . c. 40. August de fide & symb . c. 7. Theodoret. in Deut. quaest . 1. Damascen . orthod . fidei l. 4. cap. 17. Constant Synod 2. act . 6. tom . 4. Nicetum lib. de imagin . Niceph. hist. cecles . l. 18. c. 53. In Bib. vulg . edit . Sixti v. et Clem. 8 edit . 1. in folio Romae ex Apostolica Typogra . phia Vaticana . s Basil. in Hexam . hom . 10. t Aug. epist. 222. u Niceph. lib. 18. cap. 53. Armenians . x Hi absque tropo acceperunt quae , de oculis , sacie manibusque Dei per tropum scripta sunt . August . lib. de haeres . 50. Anthropomorphites . Vadians . y Lactant. de Instit Dei l. 2. c. 3. Clemens rec●gn . lib. 1. Chrysost. orat . 12. de primae Dei notitia ait Ethnicos asseuerasse summū , primum et maximū Deum à se in simulachris ex auro & argento & cbore factis coli . Manicheans . z August . contra Adimantum cap. 13. tom . 6. a Ruffinus lib. 1. cap. 35. b Socrates lib. 3. cap. 18. Sampseans . c Eplph. haeres . 53 Heliotropites . d Chrysost. hom . 2 de Machab. Item hom . 43. in Mat. a Imagines crueis latria coli debere asserit . Tho. Aqu. part 3. quaesi . 25. art . 3. & 4. Quam energeiam huic signo tribuant vide Rabanū Maurum de Instit Cleric . lib. 1. cap. 27. De consecr . dist . 4 Can. Postea . De consecr . dist . 5 Can , Nunquam . b Minutius Felixi● . Octau . pag. 18. c Arnob. lib. 8. cont . gentes . d Ambr. in . Ocat . suneb. Theodosii . e Epiph in epist. ad Dan. Episcopum Hier●sol . f Siclignum cru●is i●uocantes clament Papistae , salua cateruā in tuis laudibus ●ōgregatam . Bre● . i. R. man. in Fast inuent . et exalt . S Crucis . g Armenians Niceph. hist. l. 18 cap 53. En. byn i●● in Panoplia . h In altero duorum celcherrimorum templorum vrtis Turonensis , inter reliquias c●ux erat au●o bducta , acatem habensilligatum , cui . artificiosissimé insculpta spectabatur Venucum Marie & Cupidine . Ista c●ux ob addactu rubri ligni finstulum , quod de vera Chrsti cruce essedicebant , augustissimis festis adorabatur à populo deuotè imagines osculante . a Mantuan . li. 1. fast . Coelebs Gracam habet originem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est carens concubitu . Ioseph . Scalig. Castigationib . in Pestum . b Can. decernimus dist . 28. c Can. quia aliquanti dist . 82. d Can. Proposuisti . ead dist . e Can. plurimos sacerdotes . dist . ead . f 33 Quaest. 4. can . Vir. g Persius Sat. 2. h Mant. fast . lib. 1. de Hilario : Non nocuit tibi progenies , non obfuit vxor , Legitimo coniuncta thoro , &c. i Greg. Nazianz. defunere patris orat . 28. k Niceph. lib. 11. cap. 19. l Mant. in fast . lib. 1. Praesule patre satus , nam tunc id iura sincbant , Pastorale pedum gessi post funera patris . Saturnillus . m Epiph. tom . 2. lib. 1. haeres . 23. & 25. August haeres . 1. n Epiph. haer . 63. Origenists . o Costerus Ench. cap. 15. prop. 9. ait in sacerdotibus tolerabilius esse adulteriū , matrimonis . Idemdocet Mare●millanus tract . Gallico de commodis & incommodis matrimonij . Gnosians . p Euseb. lib. 4. cap. 23. Scuerus . q Epiph. har . 45. Eustathius . r Socrates lib. 2. cap. 3. Nicetas lib. 5. c. 14. sumana Concil . in act . Conc. Gangr . Marcion . s Tertul. cont . Marcion . t Aug. epist. 74. & haeres . 46. Manicheans . Montanists . u August . haeres . 26. Sacrat . hist. lib. 5. cap. 21. Nicet . lib. 4. c. 27. Nouatians . x 31. q. 1. ca. de his , et c. hac ratione . y 1. Timoth. 4. z Epiph. haeres . 46. & 47. Encratites . Tatianites . a Socrat. l. 5. c. 21 Hieracites . Phrygians . b Epip . haeres . 47. Dositheans . Adamians . c Can. si quis docuerit . dist . 28. Can. si quis discernit . dist . ead . Can. si quis propter Deum . dist . 30 Can. Nicena Synod . dist . 31. Sozomen . lib. 1. c. 22. Vide tom . 1 Conc. pag. 263. d Conc. Gang. cap. 1. 4. 9. 10. e Can. is qui. dist . 34. Ex Concil . Tolet. Can. 17. f Can. Christiano dist . ead . a Hieronym . in vita Hilarion . Eremit . b Philo de vita contemplatina . Celibate . Marcion . Ebionians . Apostolicks . Aerians Encratites . Hieracites . Manicheans . Vide Epiph. lib. 2. Haeres . 22. & 42. 43. & 67. August . ad quod vult Deum haeres 25. 46. 47. & 53 Item hares . 17. Abeliani licet coniugati & cūvxor bus habitarent , ijs tamen non vtebantur . August . haeres . 87 Gnosticks . Adamians . Priscillianists . Saturnalians . d Nicet l. 1. c. 35. & l. 4. c. 24. e Dan. 11. v. 37. f Caus. 32. qu. 1. can . Integritas . g Bernard serm . 66. in Cant. h L. si is qui filiū & l. si paterfam . §. in arrogationibus . D. de Adopt . i Caensors non est caus . 26. quaest . 2 Apostolicks . Apotacticks . k August . de haeres . haeres . 40. Epiph. haeres . 61. Nicet . l. 4. haer . 36 Idem attribuit Philaster Aerij sectatoribus . Anabaptists . l Quidem ex veteribus vse sunt Adderethsebar , id est toga siue Abolla maiore , eaque villosa atque impexa & rudi , plurimùm coloris natiui : qnoniam his vestibus nullo studio aut ratione opus est : neglectae sunt , & neglectum prae se ferunt nec Dominum suumin curae purgandi aut eluendi occupant . Eustathians . m Balsamon in can 12. Conc. Ganger . Epiph. haeres . 31. In forma absoluti nis monasticae l●gitur Rigor religionis & meritum ordinis , cedant tibi in remissionem peccatorum & praemium vita aterna . Bernardin . de busto in Rasario . n Cuculata saga agricolis imper●t Columella , & cucullionem viatorium Capitolinus in Vero nominat , & Festus cuculli . unculum ad propulsandam iniuriamcoeli . o Thom in 4. sent dist . 4. Buildings . Euphemites . p Epiph l. 3. com . 2. haeres . 80. Shauing of the beard . Messalians . Euchites . q Rasio capitis est temporalium omnium deposilio vt aiunt . Odepositio ! r Sueton in Othone . s Conc. Carth. ca. 44. t Sic in codice Gemblacensi . u Sic in Gandensi S. Bauonis . Euchites . x Epiph. haeres . 68. & 80. Lights . Spitle . y August . haer . 57 Noworking . 2 Theodor. lib. 4. cap. 11. a Interim non laborando omnia in sacrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & inex . plebilem congerunt , ex quo farciantur Monachorum botuli . Vide. August . de operib . Manach . cap. 20. b Hist. tripart . l. 8. cap. 1. c 2. Thes. 3. d De moribus Ecclesiae Catholicae 31. & 33. Merit of works e Isid etymol. lib. 8. cap. de haeres . Christ. Nouatians . Ignorant Friers Gnosimaches . f Damasc. lib. de haeresibus . g Nicet . lib. 44. c. 39. Coster . Ench. cap. 11. Bozius de signis Eccl. lib. 9. cap. 12. August . de moribus . Manich. l. 2. c. 13. & 15. A. carnibus abstinebant per ieiunia tamen peregriuas & exquisitas fruges multis ferculis variatas sumpserunt . Encratites . Tatians . Manicheans . h Con. Tolet. 4. can . 24. Aug. in Psal. 33. Abstinence from flesh . l Epiph. haeres . 46 Damas. de haer . Philast . m Can. delicias . Can. quisquis . can quod dicit . dist . 41. Can. si quis carnem . Can si quis presbiter . dist . 30. n Conc , Gangr . cap. 2. o Cont. Aneyr. c. 14. Conc Brach. c. 14. p Abstemijs illis potest dici quod ●lim Nouato Acesio , dicebat Cōsiantin . Erigite scalam , Acesi , tibi , & in coelum solus ascendito . Silence . Pattalormichites . q August . ad quod rult Deum haer . 63. Iesuites . Carpocratians . Hoc est insanabile Iesuitarum cocoethes . Bare-footed . The Asse of Gignack . Gnosticks . Epiph. l. 1. tom . 2. haer . 2 F. x August . haeres . 68. Benedictus Theol. Parisien . Concord . Bibl. in verbo ( Asina ) affirmat ; Asinam in historia Balaami significare Ecclesiam . y Iuuenal . Sat. 6. Obseruant . vbi festa mere pede Sabbatha Reges b Quod de Monachis à Pontificijs scribitur , idem contestari potest de Mithriacis Persarū , Isiacis Aegyptiorum , Drasid is seue Druidibus Gallorum . a Vide Fuchsium Instit. Medic. lib. 2. sect . 2. c. 9. b Chrysost. hom . 47. in Math. c Aug. epist. 86. d Socrat. lib. 5. cap. 21. e Euseb. lib. 5. cap. 17. et 18. Epiph. haer . 42. Ebionians . Montanists . f Epiph. haer . 10. & 30. g Hieronym . in Agg. cap. 1. Tatianus . h Tanta passi estis sine causa ? Manicheans . a August . lib. 2. de morib . Eccles. et Manich. c. 31. Ebionians . Tatians . Encratites . b Epip . lib. 3. tom . 1. hares . 10. et 30. Euseb. lib. 4. c. 28 Iren. lib. 1. c. 24. Marcion . Aerius . c Conc. Brac. a Concil . Laodic . can . 59. b Conc. Carth. 3. can . 47. c Nehem. cap. 8. Justinian . nouella 123. Marke . d Epiph. haeres . 14 et 34. e Theodoret , de fabulis haereticorum . f Marcionists . Iren. l. 1. c. 18. a Can. Si quis . 1. Quaest. 3. dist . 19. Can. nullus . Can. quicquid . Can placuit . Can. baptisandis caus 1. quaest . 1. Can. qui Episcopus . dist . 23. Can. quum longè . Can. sacrorum . dist . 63. b Simon Magus . a Tertul. de praescrips . c. 43. August . de ciuit . Dei lib. 21. cap. 8. b Arrians . c Sozomen . lib. 8. cap. 8. Socrat. lib. 6. cap. 8. a Heracleonites Epip . haer . 36. August . haer . 16. Damasc. de haeres . a Pelagians . b August . Steuchus cap. 2. gen . a Heracleonites August . lib. de haer . haer . 16. b Hieronym . in ●sa . ca. 65. Chrysost . hom . 2. et 11 cap. Hebr. hom . 2. de Lazaro . August . epist. 54. ad Macedo . & serm . 66. de temp . & in lrypognost . lib. 5. Theoph. in 25. cap. Mat.