An epistle of comfort to the reuerend priestes, & to the honorable, worshipful, & other of the laye sort restrayned in durance for the Catholicke fayth.

Cap. 6.

But now to come to the principall drift of this my discourse, for a mo∣tiue to comfort you in your tribulati∣on, what more forcible thing can I sett before your eyes, thē the cause of your persecution, the honour of your pre∣sent estate, and the future rewarde of your patiente and constant sufferance. First the cause which you defend, is the onlye true and Catholike religion, that which impugneth you, is erroneous, and blasphemous heresye. Our wea∣pons in this action, are prayer, fasting,

exhortation and good example. We defende that Church, which is by all antiquitye auouched, by the blood of infinite Martirs confirmed, by the he∣retikes of all ages gaynsayed, and by all testimonyes most vndoubtedlye ap∣proued. We defende that Church of Rome, to which as S. Ciprian sayeth, Per∣fidia non potest habere acc••ssum: Misbeliefe can haue no acce••se. Whose fayth Saint Hierome affirmeth Praestigias non recipere et etiamsi angelus aliter annuntiet, quam se∣mel praedicatum est, Pauli autoritate muni∣tam non posse mutari. To receyue no for∣gerye, and though an Angell teach any otherwyse then hath bene once prea∣ched, garded with S. Paules auctoritie, it can not be chaunged. We defende that Church of Rome, which as Cirillus sayeth. Ab omni seductione et haeretica cir∣cumuentione manet immaculata. Remay∣neth vnspotted from all seducinge, and hereticall circumuention. Of whiche Theodoretus writeth, that Semper haeretici faetoris expers permansit. It hath alwayes bene cleere, from stench of heresye. We defend that Church of which Ruffinus noteth. In ecclesia vrbis Romae neque here∣sis

vlla sumpsit exordium, & mos ibi serua∣tur antiquus. In the Church of the citye of Rome, nether hath anye heresye ta∣ken the beginning, & the auncient cus∣tome is ther dulye obserued. Of which also Gregorye Nazianzen obserueth, that Vetus Roma ab antiquis temporibus habet rectam fidem, & semper eam retinet, sicut de∣cet vrbem, quae toti orbi praesidet, semper de Deo integram fidem habere. In olde Rome hath the true fayth euen from the times of our forefathers, ben kept, and it al∣wayes retayneth it, as it is fitt for a cit∣tye, that ruleth the whole worlde, to haue euermore a sound fayth of God. We defend not a Church singled from others, not the dismembred Church of Arrius, Berengarius, Luther, or Caluin, who as they haue their seuerall names, from their seuerall founders, so ar they kno∣wen therbye, as Lactantius and S. Hie∣rome note, to be no longer members of Christ, but the sinagoge of antichrist. But we defend the Catholicke Church, whose name as S. Augustine is witnesse, no Hereticke dareth for shame clayme as proper to his owne secte, hauing of all ages and persons, ben euermore ac∣counted

the knowen style of men of our profession. We defend a Churche founded by Christ, enlarged by his A∣postles, impugned by none but infidels and condemned heretikes. Whose doc¦trine can be deriued from no late au∣thor, neuer conuinced of noueltye, ne∣uer touched with variablenesse, change, or contrarietye in essentiall poyntes of beliefe. This Illiricus our professed ene∣mye, hath in his centurias sufficientlye shewed, where from age to age he set∣teth downe the sayinges of the fathers that manifestly approue our fayth, how beit malicously he termeth them, naeuos Patrum the wennes or wertes of the fa∣thers. And yett for his owne doctrine, he can not fynde in all antiquitye so manye sound and vnblemished places, as the werttes be which he findeth for the cōfirmation of oures. And therfore well sayth Vincentius Lirinensis, that our religion imitateth the course of our bo¦dyes. For though there be greate dif∣ference betweene the flower of child∣hoode & the ripenesse of olde age, yet is it the same man that was then younge, and is now olde, & though the partes

of childrens bodyes, be nether so bigg nor stronge, as they be in the full gro∣weth: yett are they the verye same, e∣quall in number, and lyke in proporti∣on, and if anye haue altered shape, vna∣greable to the former, or be increased or diminished in nūbre, the whole body eyther waxeth monstrous, or weake, or altogether dyeth. So ought it to be in Christian doctrine, that though by yee∣res the same be strengthened, by tyme enlarged, and aduaunced by age, yett alwayes it remayne vnaltered, and vn∣corrupted. And though the wheate cor¦nell, which our forefathers haue sowen, by the husbandmans diligence hathe spronge to a more ample forme, hath more distinction of parts, & is become an eare of corne, yett lett the proprie∣tye of the wheate be retayned, and no cokle reaped where the wheate was so∣wen. But now towching the Churche that impugneth vs, as of all other here∣sies, we can bringe forth the late begin∣ner, his new doctrine, eyther vnheard of before, or condemned in other he∣retickes, his first adherentes, the gene∣ral opposition against him, or counsels,

vniuersityes and Catholicke Doctours, varietye and sodeyne chaunge in doc∣trine, and diuision of his disciples, as of Luther and Caluin the worlde know∣eth, and of other heretickes all histo∣ryes doe reporte. And thus did Tertul∣lian Optatus Millenitanus and S, Augustine with other fathers sett downe a note, to know them by the demaunding the beginninge of their beliefe, the cause of their longe lurkinge, the origin of their cathedrall seate. We defend that Churche which notwithstandinge the rage of the Iewes in her Infancye, the barbarous tirranye of Pagan Emperors in her Childhoode. The outragious perse∣cutions of heretickes in her ripe age, not withstandinge all other bruntes, and encounters of Satan, and his impes, hath alwayes remayned vnpregnable, yea the more it hath bene lopped and pruned, the more hath it shott out, and florished. The more it hath bene sup∣pressed, the better hath it prospered, and lyke the arke of Noe with the swel∣ling of the waters, that haue drowned all other sectes, it was rather alofted and aduaunced to the view of all nati∣ons.

For as S. Leo noteth. The Church is not diminished with persecutions, but encreased, and our Lordes fielde is then alwayes best furnished with most abundance of corne, when the cor∣nells that are single in their sowing, are multiplyed in theire grouthe. Which surelye could neuer be, vnlesse it were of God miraculously maynteined. For as Gamaliel sayed. If it were the counsell or worke of men, it would haue bene dissolued, but because it is the Church of God the gates of hell haue not bene able to preuayle a∣gaynst it, beinge the firmament and piller of truthe as S. Paule calleth it. S. Chrisos∣tome also vpon the forerehersed wordes of S. Mathew, sayeth, that God onlye was able to make, that a church foun∣ded vppon one fisher, & a base person, shoulde not fall beinge shaken with so boystrous tempestes. For though the Catholickes haue bene temporallye so weake, their number in respect of their enemyes small, The princes that haue impugned them most mightye, theire decrees, manacinges, and tormentes, to suppresse them vntollerable, yet be∣cause they were built vpon a sure rocke

not all this blusteringe of wyndes, nor irruption of waters, haue had power to ouer flowe or to beare them down, but that in the ende, they haue had and alwayes shall haue the vpper hande of Gods enemies. Nether can any say, that it is not our Church, but theirs that was thus persecuted. For there is no tirāni∣cal persecution, but hath alwayes bene most violentlye bent, agaynst the sea of Rome, and agaynst the Pope and his followers, in so much that of the Popes them selues, there haue bene aboue thirtye Martirs. Besydes if we reede all antiquitye, we shall not fynde one, that hath suffered for anye parte of our ad∣uersaryes religion, but onlye such, as are by all auncient authors registred for damnable heretickes. whereas we can alledge them diuers that hane died and ben persecuted for poyntes of our beliefe, who haue euer bene since their deathes honoured, and acknowleged for Saintes, by all Christendome, vntill Luthers tyme. For how manye virgins for not breakinge theire vowe of virgi∣nitye, haue bene cruellye put to death which if they would haue consented to

mariage might haue easelye escaped as S. Agnes so highlye praysed by S. Am∣brose and diuerse others. How many for cleauing vnto the Pope & fayth of Rome, haue bene by the Arrian Emperours, banished and put to death. Did not S. Alban dye for receiuing a Clergye man, and S. Thomas of Canterburye for de∣fendinge the libertye of the Churche agaynst vsurped authoritye. Were not diuerse put to death in Coproninus tyme for defendinge Images, finallye how manye monckes, heremites, and reli∣gious men, whom our aduersaryes dis∣clayme from their religion, how many I saye haue ben martired for their faith as Palladius and S. Damascen write. Ne∣ther doe I recken these in perticuler to exclude all the other Martirs, for dout lesse as by their historyes is apparent, in all persecutions none died Martirs, but of our fayth. But I cite these perticulers to shew that those generally in former a¦ges haue ben accoūted as Martirs, that haue suffered for these selfe same poyn∣tes, for the which we are now chieflye persecuted. So that it sufficiently appea¦reth, that both all the generall persecu∣tions

haue ben raysed agaynst our chur¦che, and that not withstanding all their crueltye it yett endureth, and shall to the worldes end. But now on the other syde, two hundred archheretickes, bro¦chers of new sectes, that haue ben since Christes tyme, though they haue for a season florished, and preueyled, ha∣uinge Emperours, Bishopes, and Poten¦tates, to defende them, infinite bookes and writings to diuulge their doctrine, and all temporall aydes to sett them forwarde: Yet we see that their memory is quite abolished, their names cōmon∣lye vnknowen, theire bookes perished, and no more mention of them thē the condemnation and disproofe of their errours recorded by Catholicke wri∣ters. The same doubtlesse wilbe the end of Luthers noueltyes, which being but parcels of their corruptions, reuiued and raked out of obliuion, as hereto∣fore they vanished with their prime de∣uisers, so will they now with their late reuiuers. And we see this almost euen alreadye verified, seeing that amonge so manye of Luthers progenye, ther are founde scarce anye, and peraduenture

none at all, that dare aduouche or take vppon him the patronage of all his ar∣ticles: Yea and his schollers are alredy so straungelye sondred into most con∣trarious and diuers sectes, that it is a most manifest token, and proofe, that God is not the author of theire opini∣ons, seing he is only the God of peace, and not of dissentiō. For Lindanus long since, in his Dialogue named Dubitan∣tius, reckeneth vpp threescore & eygh∣tene diuerse sectes, sprong all since Lu∣thers first preachinge, and with those that are of later grouth, they are now well nere a hundred all different from others, in essentiall poyntes of faythe, as in moste of them Prateolus sheweth. Which doubtlesse is the prouidence of almightye God, in this as it hath bene in all other heresies, of former dayes, that the vnconstancye, varietye, and so¦deyne chaunge, the dissention of doc∣trine and diuision of schollers, both from theire maisters and among them selues, should be a manifest argument, that their assertions proceeded of the spirite of error, were maynteyned with the spiritt of pryde and obstinacye, and

should be quicklye ended by the spiritt of discord & contradiction. This doth Ireneus obserue of Simon Magus, and of Valentinus, S. Augustine of the Donatistes & Maniches, Epiphan. of the Marcionites, & Montanistes, Ruffinus & Hillarius of the Arrians, and Euagrius of the Eutichians: who were scarce so soone sprong as they were spread into most cōtrarious bran∣ches, or as S. Austine speaketh in minu∣tissima frusta into very small māmocks. For why, when they once swarue from the compasse of the Catholicke Chur∣ches censure, onlye allowing and inter∣preting the scripture in the sense, that their single spiritt susgesteth, as they be of diuerse fancyes and humours, so fall they into diuerse and sondrye perswa∣sions, and then not yeldinge to anye vmpiershipp but their owne, they are past all meanes and possibillity of agre∣ment. Wherevppon Origines expoun∣dinge the signification of that acte of Sampson, when he bound three hundred foxes by the tayles, & tyed fyer in the middest, and sente them to burne his enemies corne, so (sayeth he) must the true Catholike Doctor, take the repug∣nant

opinions and contradictons of he∣retickes, and by conferring them toge¦ther deduce therby a conclusiō against them, which maye serue as fyer to bur∣ne vpp their owne frutes. And in deed there is nothing of more force, to shew their madnesse, thē this presumptiō vp∣on their selfe arbitrement, which is the cause of all their discord. For as S. Chri¦sostome noteth. As we would iudge one madd, that seinge the smithe take a red hott iron with his tongues, would ad∣uenture to take the same in his bare fingers, so maye we deeme both of the Philosophers, that went about to com∣passe our faith in their bare reason, & of the heretickes of our tyme, that aduen¦ture vppon the creditt of their single spirits, to decyde all controuersies, and interprete Gods worde, which the cun¦ningest smithes of all antiquitye, durst neuer handle but by the tongues of the Catholike Churches censure. And ther¦fore as one takinge the Kinges image sett forth with exquisite, conning, and with most choyce precious stones, by a rare workman, should change it from mans shape, and the seemelye fashion

that it had, to the likenesse of a fox or dogge, vsing still the same mettall, and the same pretious iewels, though rude∣lye and groslye disposed, and shoulde then vaunt that this were the Kinges true portrature, so artificially wrought by the first worker deluding the igno∣rant with the beautye and glisteringe of the pretious stones: so doe the here∣tickes sayeth Ireneus. that changinge the fayth of Gods Church into the fa∣bles of their owne phansie, seeke to set forth their follyes, with the authori∣tyes and sayinges of Gods worde, ap∣plyed and wrested by their peruerse spi∣rittes agaynst the true meaning, so the easier to blynde the simple. And as the Pirates vse in the darcke nighte to sett lightes in the shallow places, and hid∣den rockes, that the shippes by that di∣rectinge their course, and thinckinge to fynde some sure hauen, may be thus guilfullye drawne to their owne ruine, so the Deuill sayeth Origines, setting the light of the scripture and counterfaite pietye, vppon the rockes of heresyes, allure the simple passengers of this lyfe, to their owne perdition vnder colour

of truth. And therfore are we warned, not to beleue euerye spiritt, whereup∣pon Catholickes the better to auoyde this variance, presumption, and mali∣cious fraud of heretickes, alwayes stan∣ding to the verdict of the Church, and her chiefe Pastour, to whom God hath promised the vnfallible assistance of his spirite, haue euermore defended with one accorde, one onlye fayth, agreable to it selfe in all tymes, places, and per∣sons, which is the selfe same, which we now suffer persecutiō for. Wherof we cal all auncient writers to witnesse, who by their bookes & many by their bloode, haue before vs laboured in the same qua¦rell & confirmed the same faith, though assaulted by other kynde of enemyes. But if comparison with sayntes be not presumption, this for our greater com∣forte maye we saye, that thoughe the cause of religion were alwayes honora∣ble, yett is it in vs more worthelye de∣fended, then of anye Martirs of former ages. For they defēded it ether agaynst Epicures and heathens or agaynst the Ie∣wes and Rabbines, or agaynst some one heretike and his ofspringe. But we are

now in a battayle, not onlye agaynst men o four tymes, who are both Epicu∣res in conditions, Iewes in malice, and Heretickes in proud and obstinate spirit∣tes: But agaynst the whole rable and generatiō of all heretiks, that since Chri¦stes tyme haue ben, & in a māner with Satan the father of lying, and his whole armye. who albeit they be fast cheyned in hell, & there reape the fruite of their blasphemyes. yett haue these compa∣nions of theires borowed all their wea∣pons, and reuiued some of all their he∣resies. So that encountring with these, we chalenge all the olde heretickes in∣to the fielde, and must in one age sus∣teyne a multitude of enemies, ioyntlye assaulting vs, euerye one of the which, haue in times past made worke enough for diuerse Doctours, in seuerall ages accordinge as they did ryse one after an other. For we must defend that God is not author of sinne agaynst. 1 Simon Magus 2 Cerdon 3 and Florinus. We must defende that the whole Churche can not erre agaynst. 4 Nestorius, That tradtions are to be obserued agaynst 5 Cerdon 6 Arrius 7 Eunomius 8 Ae∣rius

9 Nestorius and almoste all heretic¦kes. That onlye faythe suffiseth not a∣gaynst 10 Aetius. Eunomius and Simon. That good works are necessary agaynst 11 the same, together with Valentinus. That man hath free will agaynst 12 Si∣mon 13 Valentinus and 14 Manicheus. That the fathers writinges are of great authoritye, agaynst 15 Paulus Samosa∣thenus 16 Aetius and Eunomius. That sinnes are not alike, & Virginitye to be preferred before Matrimonye, against 17 Iouinian. That Baptisme is ne-ces∣sarye to saluation agaynst 18 Maniche¦us 19 the Euchytes, and 20 Philoponus. We must defend the Sacrament of the Altar agaynst 21 the Donatistes 21 & Arrians that trodd it vnder thelr feete, and gaue it to their dogges: agaynste 22 Berengarius and the 23 Ichonoma∣chie, that made it but a figure of Chri∣stes bodye. The Sacrifice of the Masse, agaynst 24 Manicheus. The Priestes or namentes agaynst 25 Pelagius, Purga∣torye agaynst 26 the Armenians, Re∣liques, chastitie of Priestes, voluntarie pouertye, aud prayer for the deade a∣gaynst 27 Vigilantius and 28 Aerius.

The Vow of obedience agaynst the 29 Lampetians. Churches & Altares against the 30 Eustachians and 30 Euchites. We must defend confirmation agaynst 31 Nouatianus. Confessiō agaynst .32. Mon tanus. Matrimonye agaynst the 33 A∣postolici. The Sacrament of Order and Priesthoode agaynst the 34 Pepusites, that gaue it to women. Lent and other appoynted fastes agaynst the 35 Gnos∣tickes 36 Eustathians 37 Aerians and 38 Iouinians. All which men are by 39 S. Augustine 40 Epiphanius, Ireneus, Ter∣tullian and al antiquitye registred in the Catalogue of condemned heretikes. Finally we mnst defend in a manner all Catholicke truthes, agaynst all hereti∣call innouations. I am ashamed to say, that we are forced to defend that Christ is come agaynst the Iewes, that he is of the same snbstance with his father, and Homoousios agaynst the Arrians, yea and that there is anye Christ or God at all, agaynst the Politiques and Atheistes. Yet vndoubtedlye if euer there were anye neede, euen when Epicurus sect moste florished to proue a God, a hell, or a heauen, then surely is there now, when

heresye is growne so ripe, and the infi∣nite sectes and diuisions so spread, be∣syde new daylye vprisinge, that the va∣rietye of religions, hath abolished al∣most all religion, and the vncertaintye which emongest so many is truest, hath made the greatest parte of our contrey to beleeue none at all. Yea and we see the liues, consciences, and dispositions of men in this behalfe to be at suche a staye, that should the Prince but com∣maunde them, to adore Mahomett or renewe the memorye of the olde Godds, and Goddesses, as Iupiter, Iuno, Venus, with the rest of that crew, there would be thousandes, as readye to em∣brace them, and seeme as zealous in their seruice as now they be in a belief of they can not tell what them selues. And this in truthe is the ende, and last stepp that heresie bringeth men vnto. Seinge therfore that Peters shipp now sayleth, not agaynst the wynde of one euill spirite, or agaynst the streame of one fludde of heresye, but agaynst all the pestilent spirittes, of former ages, and agaynst the maigne streame of all heresye: It is no lesse necessarye then

glorious, for vs to employe our last en∣deuours to the defence thereof. And thincke our limmes happelye lost, our bloode blessedlye bestowed, our lyues most honorablye spent in this so noble and in important a businesse. And how beit it maye seeme much, for men of one age to fighte with the enemyes of so many. for Catholikes of one beliefe, to encounter with hoastes and armyes of all sundrye sectes: yett this comfort we haue to encourage vs, that first as some medicines there be of such quali∣tye, that they are not onlye profitable for this or that disease, but haue a ge∣nerall and common force aganst all, so sayeth Hillarius, the Catholicke fayth not onlye agaynst euerye heresye, but agaynst them all hath so vniuersall a re∣medye, that nether the straunge kynde of the disease can hinder it, nor the nū∣ber ouercome it, nor the varietye de∣ceyue it, but one electuarye serueth it a∣gaynst all hereticall pestilences, which is the vnfallible assistance of Gods spi∣ritt. Secondlye we fight agaynst suche as deriue their petegree from the offal∣les, and condēned castawayes of Gods

Chuche, whose weapons and wardes hauinge bene seuerallye blunted, and broken, by the Champions of former tymes, they are lesse able to offend vs, or defend theire vnhappye posteritye. Whereas on the other syde, we are coū¦tergarded with the assistance of so vnuī¦cible aydes, that as hitherto they could neuer be discomfited, so is ther no pos∣sibillitye that they should be hereafter. And firste what an assured defence of our cause haue we, by that continuall, and neuer interrupted descent, and suc¦cession of Bishopps in the sea of Rome, of whom from S. Peters tyme vntill this daye, we are able from tyme to tyme to giue a certayne accounte, & to shew of euery one the same beliefe, that they haue from hand to hand deliuered vn∣to vs, without chaunge or alteration: as agaynst the impious obliquies of he¦retiques of our tyme, Bellarminus lear∣nedlye sheweth in the fourth booke of of his first Tome, and third controuer∣sye. This sayeth Ireneus confoundeth all heretickes, who were alwayes them sel∣ues the first, and often tymes the last pretensed Bishoppes, of theire beliefe,

nether laufullye descended from anye Apostle, nor orderlye installed in their cathedral seates, but intruded by them selues with-out anye vsuall creation. This same doth S. Hierom S. Epiphanius and S. Augustine, oppose against sectaries for an vncōquerable engine, as in deede it is. Especiallye if we consider, that after the decaye of al other Patriarchal, and Apostolicall Seates, as of Anti∣och, Alexandria, and Hierusalem, after so manye alterations, and violent chan¦ges of the temporall state of Rom••, from Emperoures to Kinges of the Gothes, from them to exarkes of the Greekes, and an otherwhyle to Consuls, and of these some by right, some rayninge by vsurped authoritye, likewyse after so manye Massakers, sackinges, and ouer∣throwes of the citye it selfe: yet this suc∣cession hath neuer fayled the authority therof neuer decayed, but hath alwayes continued & perseuered as it shall doe to the ende of the worlde. Secondlye, what an assured proofe of our religion agaynst all the aduersaryes Cauils, hath the Church of Rome, by the īnumerable miracles wherby God hath auerred the

truth thereof, in diuerse famous and holye men, adherentes and defendours of the same. For albeit the deuill maye worke some fayned wonders, aboue mans reache, & yet in the cōpasse of o∣ther naturall causes, thoughe also by inueigling and deceyuing our sense, or imagination, he maye make that ap∣peare a miracle which in deed is none, yett these thinges which surpasse the habilitye of anye creature, and are on∣lye in the power of almightye God, ne∣ther the deuill nor anye other, can doe by naturall meanes, but onlye as the instrument and agent of God, chiefest and soueraigne cause therof: as to giue sighte to the blynde, to restore a līme to the maymed, to rayse the deade and such lyke, which men of our beliefe in all ages since Christe haue donne. For to omitt Christ and his Apostles, to o∣mitt also others of the primitiue Chur∣che, we fynde such as our aduersaryes can not denye, to haue bene of our Church, to haue wrought verye extra∣ordinarye miracles. First those of Grego∣rye Thaumaturge, of which S. Basil, S. Hie¦rom, & S.Gregory Nazianzen. The strange

cures and raysinge of the dead, by S. Anthonye Hillarion S. Martin and S. Ni∣eholas, which S. Athanasius S. Hierom Sulpitius and others write of. And yett it is well knowne that S. Anthonye and S. Hillariō were professed Eremites, and Monckes and consequentlye enemyes to those, that condemne and reproue Monasticall lyfe. After them we haue these which S. Gregorye speaketh of in his Dialogues of whiche manye were donne by Monckes & other religious persons. And to come to our natiue ex¦amples, how manye miracles wrought S. Austine and his companye in reclay¦mynge of our contrye, as S. Bede and S. Gregorye reporte, to omitt those of S. Cuthbert S. Ihon S. Oswalde S. Dunston and diuerse other registred by the same S. Bede, & our owne cronicles. Which mens religion, it were a follye to call in question, what it was, seinge that by the testimonye of all writers it is as ap∣parēt that they were addicted to the Ca¦tholicke Roman Churche, as that there were anye such men at all. Now if we come to later tymes. Let S. Malachias so highly cōmended in S. Bernardes works,

Lett S. Bernardes owne lyfe written by Gotfrye a man of the same tyme, lett S. Francis miracles registred by S. Bona∣uenture, S. Dominickes S. Thomas of Aquine Saint Bonauentures owne be testimonies whose fayth is the trewest, seinge that all these were them selues monckes and fryers, and first founders of diuers reli∣gious orders, professours of perpetu∣all pouertye, chastitye and obedience, and vowed persons. All which poyntes are condemned by our aduersaryes, and maynteyned by vs. Finally to come to sayntes yett freshe in memorye, what miraculous thinges haue ben wrought by S. Bernardin & S. Catherine of Siena, of whome Sainte Anthonine writeth, by S. Anthonine him ••elfe of whome Surius writeth. And in our dayes since Luther vprist, by the reuerend father Francis Xauier of the societye of Iesus, in the Indies whose wonderfull miracles are not onlye certeyne by most diligent en¦quirye, and scrutinie made for the true knowledge of them by the Kinge of Portugall, but the miraculous conuer∣sion of so manye thousandes, yea and so manye Kingdomes, as by the same

were turned from infidelitye to the Ro¦maine faith, yeldeth an vndoubted assu∣rance therof. Seynge therfore that these men by our aduersaries owne confessiō, and by their lyues and writinges, are manifestlye knowne for men of our re∣ligion; Seynge also their miracles were suche, as surmounted all power of con∣iuringe, sorcery, or enchantment, as the fathers graunt the giuinge light to the blynde limmes to those that wante them, and reuiuinge the dead to be. Seynge finallye these miracles haue ben wrought, eyther for testimony of their vertue, which can not be true vertue without true faythe, or for proofe of their religion, which all authors assure vs was the same that oures, what grea∣ter certificat can we haue of the good∣nesse and integrity of our quarell, since we are sure that God the onlye author of these supernaturall effectes, can not witnesse anye kynde of vntruthe. And to doubte whether these miracles be true, or truelye reported, being written by so graue and authenticall auctors is nothinge els, but to condemne all his∣toryes, bookes, and registers of anti∣quitye,

and onlye to allow that where∣of our owne sight and sense doth acer∣teine vs, which is extreme follye. More∣ouer if we consider both the sinceritye and sanctitye of our fayth, and the pro¦fessours therof, and the absurditye and corruption of our aduersaryes beliefe, and behauiour; by the fruites we shall soone know in whose gardeyne the best tree groweth. For as concerninge our fayth, the principles, rules, & groun∣des therof are suche, that though they be aboue, yett are they not agaynst rea∣son, neither yelde they scope to suche as lyue accordinge to their prescript, of licentiousnesse or riott, but keepe them in awe and compasse of their duety to∣wardes God and man. Whereas the ve¦rye articles of our aduersaries religion, are of suche tenour, that in reason and pietye, they can not be held for religi∣ous truthes, nor beinge belieued re∣strayne mens consciences to the limites of vertue, but rather open them a wyde gate to desperat & dissolute lyfe. For he that affirmeth all the actions of man, euen the verye beste to be damnable sinnes, as Caluin and his followers auou¦che,

and therewith that all sinnes are of equall deformitye and heynousnes, touchinge death and damnation, what harte or encouragement can he haue, to followe vertue, or what bridle can holde him from plunginge him selfe in the puddle of all vyce: seinge the one is as greate an offence, and as punisha∣ble before God as the other, and the same fayth which maketh, that the sin∣fulnesse of a good action is not impu∣ted to the doer, is also of the same force and hath the same effecte, in anye other wicked worke whatsoeuer. Agayne he that beleeueth the cōmaundements of God to be impossible for man to keepe, and withall that howsoeuer he breake them, it nether can nor ought to make him doubt of his election, which depen¦deth only vpon gods predestinatiō, why should he not thincke it follye to ende∣uoure to obserue Gods lawe beinge an impossibillitye: yea and vppon certain∣tye of his saluation, become carelesse to breake anye commandemement, & to take what course most pleaseth his sensuall appetyte. Further he that ma∣keth God the author of sinne, & as well the inforcer of man to wicked and im∣pious

actes, as the directour to anye vertue. and withall knoweth that if he be damned it shalbe for no other sinne then suche as by God him selfe he was constrayned to committ, must needes thinke his case most miserable in being so dishabled, from auoydinge suche an offence, and God a most rigorous and vniust iudge, that condemneth a man for that fault, which he forced him vn∣to. The effecte of which and such lyke principles, well appeareth in the vnchri¦stian and irreligious behauiour of son∣drye estates, and speaciallye of the pro∣testant ministers, teachers, and defen∣ders of the same, who are knowen in most places to be so loose, and lewde, & so far disordred, that their own shepe do greatly mislike their vngodly behauior. But now on the other syde for proofe of the sincerity of our religion, I only ap¦peale to the common experience of Ca¦tholickes lyues, both in our and for∣mer ages. Let all historyes witnesse their sincere dealing, playne wordes, simple attire, frugal tables, vnfained promises, assured loue, & amity, and most intier & friendlye conuersation one with an o∣ther.

Lett vs consider their large hospi∣tallity, in houskeeping: their liberallity towardes the poore, their redinesse to al mercifull and charitable actes. Lett vs remember their assiduitye, and conti∣nuall exercyse of prayer, theire strayte obseruation of long fastes, their auste∣ritye and rigour, in other chastisments of their bodyes, & we shall fynde what different manners, and fruites proceed from our beliefe, & from the doctrine of our new doctours. Yea and the chie∣fest thinges layde to our charge, by in∣fidels, and heretickes, are that we kepe men to much in awe, that we restrayne them to muche from carnall libertye, that we haue to muche of the crosse of Christ. Iudeis quidem scandalum, Gentibus autem stultitiam. Scandall to the Iewes, and follye to the Gentils. So doth Plini∣us reporte of vs in his epistles to Traian that we detest all vices, and lyue most holylye, and that we haue onlye twoe faultes. The one is, that we are to rea∣dye to spend our lyues in Gods cause, the other, that we ryse to earlye before daye to syng prayses vnto Christ. which faultes our Gospellers of all other take

most heede of. So for the moste parte exceptinge those lyes, that the Heretic¦kes father vppon vs, the greatest com∣playntes they haue agaynst vs, are for prescribing fastes, forbidding fleshe on certayne dayes, condemninge mariage of Priestes, Monckes, and other vowed persons. For prescribinge confession, satisfaction, and penance in this lyfe for men sinnes. For auouchinge prayer, fastinge, almois, and other good wor∣kes as necessarye to saluation. For re∣quiringe an exacte obedience, of the temporall to the spirituall, and of all to Christes Vicar here in earth. For con∣demninge the arrogancye, of their selfe spirites, refusinge all other iudgement in matters of controuersye, and intel∣ligence of the scripture besydes theire owne, and suche lyke poyntes that may anye waye brydle them, from full liber¦tye of followinge their carnall appeti∣tes. Yett for all they thus disalow our doctrine, the truthe it selfe enforceth them somtymes, as of olde it did the verye deuils, to speake most reuerently of our religion, and professours therof. Luther in his booke agaynst the Ana∣baptists,

cōfesseth that in the Popdome ther is most of christiā goodnes, ye al christiā goodnes, & that frō thēce he & his recei∣ued it. And rehersing that we haue the true scriptures, Baptisme, Sacramēt of the Altar, the true keyes of iurisdiction, the true office of preachinge, the true Ca∣thechisme, our Lordes prayer, the ten commandementes, and the articles of faythe. In the end he concludeth with these wordes. I auouche moreouer (say∣eth he) that in the Popdome there is true Christianitye, yea the verye cornell of Christianitye, so that this cornell be∣inge but one, according to that Vna fi∣des Vnum baptisma, ther is but one fayth and one baptisme, ether he must be of our religion or els by his owne confes∣sion, we hauinge the true cornell, he hath nothing but the huske and shell for him and his disciples. Now concer∣ninge the professours of our faythe, S. Athanasius, S. Hierom and Sulpitius write that the infidels them selues, bare ve∣rye greate reuerence, and did muche honour, to S. Anthonye, S. Hillarion, and S. Martin. Totila an Arrian Prince ho∣noured highly S. Benedict. Caluin called

saint Bernarde a godlye writer. Luther Melancton, and the Augustan confession call Bernard Dominicke and Francis Sain∣tes. All which being as is before sayed Monckes, Fryers, & religious persons, are vndoubtedlye knowne to haue ben farr from the Protestantes or Puritanes religion. And though the Heretickes sayed nothinge, yett doth all antiquity crye, and infinite miracles yelde cer∣tayne warrant, of the holinesse and ver¦tue of the Catholyke fathers. But we neede not to range farr for examples of good lyfe. For God be thancked, euen our aduersaryes them selues, are so fullye perswaded of our good beha∣uiour, that if a man in companye be modest and graue in countenance, wor¦des or demeanor, if he vse no swearing, foule or vnseemelye speache, if he re∣fuse to ioyne in lewde companye, and dishonest actions, he is strayte suspec∣ted for a Papist: And on the other syde if there be anye ruffianlye, quarellous, foule spoaken, and lewdlye conditio∣ned, he is neuer mistrusted for a Papist, but takē for a very sound & vndoubted Protestant. Lett also the recordes of s∣sises,

and sessions be serched, and lett it be but shewed among so manye hun∣dred Protestantes, as are yearelye exe∣cuted, for fellonyes, murders, rapes, extortions, forgeryes, and suche lyke crymes, how few recusantes, haue bene euer in so manye yeares, attached iust∣lye with suche lyke offences. Lett but the neyghbours of Catholicke and Pro¦testant gentlemen, be witnesses who•• liue best, and are readyest to all good deedes and workes of charitye. Let the Iaylours and keepers of prisons report, what difference they fynde, in the lyues of Catholicke & Protestant prisoners. And if all these say as the truthe is, that we goe beyonde the other in Christian dutye, then maye we by theire owne testimonyes, auouche the tree of our religion to be good, seing that as Christ sayeth an euill tree can not bringe forth good fruite. Whereby we maye also inferre that the religion of our aduersaryes is euill, syth the fruites therof are so ex∣treme badd, as daylye experience she∣weth, that euen among heathens and infidels there is found more truth, ho∣nestye, and conscience, then is now in

the Protestant multitude, so well haue they profited in the licentious princi∣ples of their religion. Agaynst whome we must remember that the Apostles were not without cause called salte of the earth, and lyght of the worlde, but for that their doctrine shold haue effec∣tes agreeable to the propertyes of these thinges. For as the salt preserueth flesh from the vermyn, stenche, and corrup∣tion, & the light is a meane to discerne the good from the badd, the mierye from the cleane waye, our friend from our foe: So doth the true faythe geue remedyes, agaynst all stench and cor∣ruption of vice, and sheweth the path of vertue and trueth, from the dirtye waye of sinne and erroure.

Notes

• CaP. 6.
• The sixt come fort in tribula∣tion is that the cause we suffer in: is the true catholike faith
• Cip. li. 1 Ep. ••
• Hiron. li. 3 A¦polog: con. Ruffin
• 〈◊〉〈◊〉. ••pud d: Thom. in cat
• Matt. 16
• Theodo. Ep. ad Renatū pres. roma.

  Ruffin. in ex∣••os. Simboli.
• Greg. Nazian. in ••arm de vita sua.
• Lactan. li: 4 ca: 30

  Hieron: con: Luciferan: in fine
• Aug: li: con: Epi: fun: ca: 4
• Iliricus
• Tertul: li: de praescripti. Optatus li: 2 con: parmen. Aug. 3: con: dona: ca: 2
• Leo: Ser: 1 d•• S S. Petro & Paulo.
• Act: 5
• Matt: 16
• 1 Tim: 3
• Amb. ser. 90.
• Pallad. in his∣tor. Lansiaca. Damascen. in vita Barlaam et Iosophat.
• Lindanus 〈◊〉〈◊〉 Dubi••ant.
• Iren. l. 1. ca. 21 l. 1. cap. 5
• Angust. l. 1 de bapt. ca. 6. l de 50. haeres. her. 46. Epipha. l. 1 cō haeritom: 3 l: a: tom: 1 Ruffin: l. 10 histor: ca: 25 Hillar. l. ad Constant. Eua. l. 3 & 4 histor.
• Orgen: hom. 4 in Cantic:
• Chrisost: ho••. in: 4 cor.
• Ir••ne. l. 1. ca:
• Origen. l. 10. in ••p ad. Rom ca. 14
• 1

  Vincen. cō: proph: her. nouit:
• 2

  Iren. l. 1. ca. 29.
• 3

  L. cō. flori. apud Euseb. l. 5 histor. c. 20.
• 4

  Vincen. lit.
• 5

  Iren. l. 3. Tertul. de pre∣script:
• 6

  Epiphen. her 69 Aug. l. 5. cō. Maxim.
• 7

  Basilius de spi sanct. c. 27
• 8

  Epiph. her 75
• 9

  Basil. An∣cyr. crone habi¦ta in 7 sinodo
• 10

  Aug. her. 54 Clem. l. 5 recog. 49.11
• 11

  Iidem ibid.
• 12

  Clem. l. 5 recog.
• 13

  Aug: her 11
• 14

  Aug: her: 49 Hieron pro logo dialog cō∣tra Pelag
• 15

  Euseb: l: 7 histor c. 26.
• 16

  Basilius: l. 1 in Eunom
• 17

  Aug: her. 82 Hieron: l cō¦tra Iouiniatū
• 18

  Aug: her 49
• 19

  Theodor: l. 4 haret fab:
• 20

  Gregor: l. 4 mora c 3
• 21

  Theodor: dial. 3. circa medium
• 21

  Theodor: dial. 3. circa medium
• 22

  Lanfrane l: con: Beren:
• 23

  Sinod: 7:
• 24

  August: her: 49:
• 25

  Hieron: 1: con: Pelaeg:
• 26

  Greg: l: 4: dial: 34
• 27

  Hieron: con Vigilant:
• 28

  Epiphan her 55 Aug her 73
• 29

  Damasce l: de 102 her: haere:
• 30

  Socrat: l: 2 ca 33 Da: sup.
• 30

  Socrat: l: 2 ca 33 Da: sup.
• 31

  Theod l 3. de her fab
• 33

  Vide Prate ••h••n:
• 34

  Epiphan her 49
• 35

  Tertulin scorpiaco
• 36

  Socrat. l. 2 cap 33
• 37

  Epipha her 53:
• 38

  Hieron: l: 1 cōtra Iouini:
• 39

  Aug: de haeres: ad Quoàuult deū.
• 40

  Epiphan de haeres.
• Hilar: l: 2. de Trinit.
• Iren l. 3 ca. ••
• Hieron. in con 〈◊〉〈◊〉 chron. 〈◊〉〈◊〉 seb••. •• pip•• her 27. Aug. Epis 165
• Basilde spiri∣tu sanct: ca: 2•• Greg: in vita eius Hieron. de vi∣ris Ilust.
• In vitis eroum
• Greg. l. 3. c. 2: 3
• Greg l: 9. ep. 58 Bed. l: hist ca 31
• Beda. l 3.4.5 hist.
• Bern. in vita Malachia.
• 1 Cor. 1
• Plin. 2. l. 10. Ep.
• Matt. 7