The second part of a treatise concerning policy, and religion Wherein the necessity, fruite, and dignity of christian religion, in common welth, is euidently showed, with the absurdity of false religions, and the danger, and dammage, that ensueth thereof to all states; and by the way somme philosophical, moral, and politicall matters are treated ... finally it is clearely proued, that the catholique Roman religion only doth make a happy common welth. Written by Thomas Fitzherbert Esquyre, and Catholique priest.

THE SECOND PART OF A TREATISE CONCERNING POLICY AND RELIGION .

THE NECESSITIE OF RELIGION , FOR THE CONseruation and perfection of the worlde , is proued by the reduction , and returne of all creatures to their beginning and first cause , that is to say , God their Creator . CHAP. I.

1 SVCH is the simpathy , and correspondence betwixt the body , and the partes thereof , that whatsoeuer is conuenient , and necessary for the whole , is also necessary for euery parte , for with the whole , the partes are ioyntly conserued , or destroyed ; therefore whereas I am now to shew the fruit , dignitie , and necessitie of religion in commōwelths , kingdomes , & states ( which are but partes of the world ) I thinke it not amisse first to shew , that religion is so necessary , for the conseruation of the whole world , that the same could not stand without it ; whereby two thinges will manifestly appeare , the one , that religion is consequentlie necessarie for the conseruation of all commonwealthes ; and the other , that the politikes , who reduce religion to a bare name , and matter of opinion , or fantasy ( contenting themselues with the shew , and apparance thereof in the states , where they gouerne ) doe , asmuch as in them lyeth tend to the destruction , not only of commonwelth , but also of the whole world .

2 This will easely be made manifest to any man , that hath had but any tast of Philosophy , which teacheth that the world , and all thinges therin being produced by one first cause , doe not only continually depend thereon , but also are finally reduced therto , and could not otherwise subsist , and be conserued ; which I will proue to be the especiall effect of religion .

First therefore I will treat of the reduction of all thinges to almighty God , their first cause and beginning : And after I will declare , how the same is wrought , and performed ; Let vs heare then , the doctrin of some of the most ancient , and best philosophers .

Diogenes , Laertius Proaem . in vitas Philosopho . Marsilius Ficin . comment . in conuiuium Plato . oratio 2. c . 1. Ibid . Mercuri . de potestate & sapient . c . 3. Aristotle 12. metaph . c . 12. 3 The Pithagorians who were the first that were called Philosophers ( because theyr master Pithagoras being demaunded what he was or what he professed , answered , that he was Philosophus , a louer of wisedome ) taught that all thinges are measured , and gouerned by almighty God with a certayne Trinity , in respect of theyr beginninge , theyr midst , and theyr end , for that all thinges proceede from God , returne vnto him , and are perfected in him : for which cause also Orpheus , Mercurius Trismegistus and Plato call him , principium , medium , & finem vniuersi ; The beginninge , midest , and end of the world , because as all creatures , are procreated , moued , and gouerned by him , so also they are referred to him , as to theyr end , and finally haue theyr consummation in him , and by him .

4 Therefore Aristotle compareth almighty God , to the General of an army , or master of a family , and the world to the army , or family , because all thinges in the world proceeding from God , their first cause , are also finally referred to him : as all thinges ( sayth he ) in an army haue theyr relation to the Generall , or in a family to the head thereof . Plato also affirmeth , Plato in Timaeo . that God is the beginninge , and end of all thinges , of some thinges ymmediately , and of others by the meanes of man , which how yt ys effected , shal be declared after a while . Hereuppon Iamblicus ( one of the cheefe platonickes ) sayth , Iambli : apud Marsilium Ficin . in compendio in Timaeum . ca. 6. Proclus in element Thelog . Dionys . lib . d● diuin . nom●nib . ca. 4. that yf all thinges had not a maruelous reuolution to God ( from whom , and in whom they haue theyr being ) in nihilum repentè corruerent ; they would soddaynely fal● to nothing , which Proclus also confirmeth , saying , that all thinges haue a perpetuall recourse , and as yt were a refluxe to the fountayne from whence they first flow , that ys to say , to God .

5 Dionysius Areopagita a Christian philosopher , and most learned deuyne sayth to the same purpose , that euery thing in the world , ex optimo est , & in optimum conuertitur : is of the best ( that ys to say , hath beginning and being of God ) and doth turne agayne to the best ; which i● also conforme to our holly scriptures teaching expressely that , vniuers●● propter semetipsum operatus est dominus , Prouerb . 16. our Lord made all thinges for him selfe , and that all thinges , are ex ipso , per ipsum , & in ipso , of him , by him and in him , Rom . 11. which last ys read in the Greeke {αβγδ} , in ipsum , that 〈◇〉 to say into him , signifying thereby the relation , and recourse that all thinges haue to God , Apocal . 1. Boet . de consola . philoso li . 3. metro . 9. in which respect he ys also called in the Apocalipse , α . & ω . the beginninge , and end , and being as Boetius sayth .

Principium , rector , Dux , semita , terminus idem .

The beginning , the gouernour , the guide , the way , and the last end whereto al thinges tend : such being his infinit bounty , and loue towardes his creatures , that he not only conserueth those thinges which he hath created but also conuerteth , and turneth them to him selfe .

6 For ( as Dionysius Areopagita saith ) the loue of God prooceeding from him , and extending it selfe to all , and euery one of his creatures , Dionys . lib . diuin . nom . ca. 4. maketh as it were a circle returninge , and drawing with it all thinges vnto him , whereby he doth not only conserue his creatures , but also consummat , and perfitt them . For then may any thing be truly said to haue consummation , and perfection , when being returned to the beginninge , from whence it was first deduced , it can goe no further , as we see it fall out in a circle which is ended , and perfited , when the lyne is reduced to the same point from whence it was first drawne ; whereto Boetius may seeme to allude , when he saith thus .

Repetunt proprios quaeque recursus , Redituque suo singula gaudent ; Nec manet vlli traditus ordo , Boëtius de consol . lib . 3. metro . 2. Nisi quod fini iunxerit ortum , Stabilemque sui fecerit orbem .

The sence is , that all thinges do naturally desire to returne to their beginning , and nothing doth consummat the course , and order that nature hath assigned it , vntill it hath made à circuite , or circle , and ended where it beganne .

7 This being so , let vs now see , how this is accomplished , in the whole world , that is to say , how the world , and all thinges therein , are reduced to their beginninge . This is most truly , and euidently performed by the meanes of man , being Microcosmus , a litle world , Mercuri . Tris : ad Asclepium ca. 3. Mar. 16. and participating of the nature aswell of all heauenly , as of all earthly thinges : in which respect , he is called in the scripture , omnis creatura , euery creature , as S. Gregory noteth vppon the wordes of our Sauiour , praedicate Euangelium omni creaturae , preach the gospell to euery creature , because sayth S. Gregory , Omnis creaturae aliquid habet homo , &c. Man hath somethinge of euery creature , for he hath beinge common with stones , S. Gregor . in Marc . 16. Ho . 29. sense with bruite beastes , and vnderstanding with Angels .

8 Thus sayth he , besydes that it is also further to be vnderstood , that God gaue vnto man a participation , not only with all creatures in heauen , and earth , but also with him selfe , making him to his owne ymage and likenes , to the end he might be a meanes betwixt him and his other creatures , to vnite them and the whole world with him theyr creator , for nothing is more agreable to reason , nor more vsuall , or familiar to nature , then to conioyne two extreames by the meane of some thinge tempered , Cicero libr . de vniuersit . and composed of the nature of both . Omnia duo , &c. All twoo thinges ( sayth Cicero ) doe require some meane to serue them for a bond , or knot to vnite them : for euen as in a building or house the roofe cannot be connected with the fundation , but by the helpe and meane of some thinge in the middest ( as of walls , or pillars which may extend to both ) so in naturall thinges , there can be no connexion of extreames , but by some thing , which hauinge participation of theyr nature , may , as it were , touch them both and ioyne them together .

9 And this is euidently seene as well in all naturall societies , as in the naturall coniunction of all other thinges . In the oeconomical society , wee see , that the wife obeying her husband , and commanding her children , and seruants , is , as it were , the bond of the family , beinge partaker of the condition of both , the highest and lowest . And in ciuil societie , wee see the like , wherein the king is vnited with his subiects by magistrates , communicating in commandement with him , and in obedience with them . Also in man himselfe , reason doth not otherwise performe her function , or doe her office in the gouerment of the body , but by the facultie , and power of sense , which hath part of both : And the like may be obserued in the motion , and progresse of nature , which doth not passe from the extreame heate of sommer , to the extreamitie of winters colde , but by the temperature of spring and autumne , which connecting the one with the other , doth accomplish the course of the whole yeare .

10 Finally the same may be also in some sort noted in the blessed Trinitie , wherein the Father , and the Sonne , are vnited with perpetuall communication of the holy Ghost , proceeding from them both . It is therefore most requisit , that the same reason , and manner of connexion , which is seene , not only in creatures , but also in God their creator , should haue place in the whole world , that is to say , that man , whom God hath ordained to bee his lieutenant vppon earth , should haue a kind of midle condicion betwixt the highest , and the lowest nature , to the end that being conioyned with both , he might be a meane to vnite , and conioyne them both . This he doth principally by the meanes of religion , as may appeare by the very etimology therof , for ( whether we define religion to be the science of seruing God , Plut . in vita Pauli Aemi . Cicero l. 2. de nat . Deorum . D. Tho . 22. q . 81. ar . 5. c . Aug. de vera relig . Lactantius lib . 4. ca. 28. as Plutarke calleth it , or Iustice towards God whereby true worship is giuen him , as Cicero defineth it , or a vertue whereby we doe due honour , and worship to God , as our deuynes say ) the name of religion is deriued of the effect thereof , to wit , a relegando , of tying together ( according to S. Augustine ) because saith he , it tyeth and vniteth our soules with God our indeficient beginning , which Lactantius also affirmeth saying , that religion taketh that name a vinculo pietatis , from the bond of piety , because God doth tye vs vnto him thereby whiles we serue him as our lord , and obey him , as our father . lib . 2. de natur Deor . Thus saith Lactantius reiecting the deriuation of Cicero who in his booke , de natura deorum deduceth it a relegendo , from reading agayne , though neuertheles els where he seemeth to allude to the other etymology , speaking of the goods of Lentulus , which he saith were religioni religata , meaning therby that they were consecrated to the Gods . Cicero orat pro domo sua .

11 But whatsoeuer is to be thought of the nature , or etimology of the word religion ( wherof there haue bene diuers opinions ) there is no doubt , but that the especiall effect thereof , is , the vnion of man with God , and the reduction of all other creatures by his meanes to the seruice of their creator ; for although almightie God taking vpon him our humaine nature , did therby vnite him selfe with al mankind in generall , yet the application of this general vnion to euerie man in particuler , is principally wrought by the meanes of religion , as shall appeare in the next chapter .

In what maner all creatures are reduced to God their Creator by religion , and by the way , the beginning , effect , vtilitie , and end of religion , is euidently declared out of the best philosophers : & consequently it is proued , that religion is so natural to man , that it can not be extuinguished , except mankind be exterminated , and the whole worlde dissolued : whereby the necessitie of religion , the prouidence of God , and the blindnes , and impietie of the polityke , is euidently shewed . CHAP. II .

1 THe force , and effect of religion to vnite man with God , was curiously obserued , and exactly taught by the most ancient , and best Philosophers , as first by Mercurius Trismegistus , who teaching that all thinges visible , and subiect to our senses , were created by almighty God , for the vse , Mercur . ad Asclep . c . 4. & . 6. and seruice of man , addeth that God made man to his owne image , & as well of an eternall , as of a mortall nature , to the end , he might discharge two functions according to his diuerse natures , the one in the gouerment of the earth , & the other in the contemplation , and seruice of God whereby man , ( whom he calleth magnum miraculum , Ibid . ca. 3. a great miracle ) may arriue , saith he , to such a combination , and society with God , that he may be of a deuine nature , and as it were a God .

Arist . ethic . lib . 10. cap . 7. 2 Aristotle in like sort teacheth , that there are two functions of the vnderstanding of man , whereof the one consisteth principally in the contemplation of God , and of coelestiall thinges , the other in action . By the first , man vniteth himselfe with God , by the second , he communicateth with other creatures ; and this contemplation , whereof Aristotle speaketh , is nothing els but religion , or a necessary part thereof , Arist . ethic . li . 10. ca. 8. as it is euident , for that Aristotle placing the felicity of man therin , requireth thereto not only the knowledg of God ( without the which there can be no contemplation of him ) but allso the loue , and worship of him , and all perfection of vertue ; and therefore concluding his disputation of the felicity of man , Ibid . he saith , that the contemplatiue man is most happy , both because he is most vertuous , and also because he is most like to God , and best beloued of him , and cherished , rewarded , and benifited by him . And as for the worship of God , seeing Aristotle allso in his Ethicks requireth of euerie man that he honour , and worship God , lib . 8. c . 14. so much as he possibly may , which no man ( saith he ) can doe so much as he ought , there is no doubt , but that he holdeth the same to be most requisit in his contemplatiue man , whome he affirmeth to be the greatest louer , and frind of God , and best beloued of him , as I haue declared . So that it is manifest , that the contemplation ( whereto Aristotle ascribeth the amitie , and vnitie of man with God ) is eyther religion , Plato in Timaeo 3. & de leg . li . 4. or a necessary part therof .

3 Plato teaching that al thinges on earth were made for the behoofe , and seruice of man , and man himselfe for the seruice of God , assigneth no other end thereof , but only that man may be vnited with him , and therefore he saieth , that we must not contemplate God , only to know him , but much more to worship , and loue him , to the end we may contract a straight amitie , and frindship with him , for those ( saith he ) which know God , Vide Iauell . in Epiteme in Ethic . Pla ton Tract . 4. c . 2. are not gratefull vnto him , except they loue him , and those which both know , & loue him , are not acceptable vnto him , for their knowledg , but for their loue , for a man may know God , and bee his enemie , and blaspheme him , which he cannot doe , and loue him . Thus teacheth he , who also requireth that this loue of God in man , be not a superficiall , and a light affection , but a most feruent , and pure loue , correspondent to his infinit beauty , bounty , and goodnes , that is to say , a loue sine modo aut termino , without measure or end , due to God alone for himselfe , Plato in Phaedone & Simposio . Idem in Timaeo . in Alcibiade . 2. 4. de leg . in Eutiphron . Vide Iauell . vbi supra c . 1. 2. & . sequent . & to all creatures for God ; by which loue man may be so linked & cōioyned with God , that they may become , as it were , both one ; whereto Plato also requireth the worship and seruice of God , consisting in adoration , ●●●es , praiers , sacrifices , oblations , pietie , modestie and humilitie , all which concurring are nothing els but religion .

4 To Plato I will adde only two of his followeres , to wit Porphyrius , and Iamblicus , who teaching that man is ioyned with God by religion , doe withall , notably shew , and explicat , the reason , beginning , force , effect , vtilitie , and end thereof : whereto I wish the politikes to be attentiue , to the end they may learne of the verie paynims , that religion is not a matter of fantasie or humayne deuice , but that it floweth from the very fountaine of nature it selfe . Porphyrius attributing the combination , and connexion of man with God , to the only force , Vide Marsil , Ficinum prologo in Timaeo . ca. 6. and effect of religion , doth vse notable reasons to teach and perswade the excellencie , and necessity thereof . Whereof the first is , that whereas God is all in all , and man but ( as it were ) a part of all , it is necessarie that man do conuert , and turne himself vnto God , to the end he may be conserued by him , and receyue health both of body , and soule , seing the part cannot haue conseruation or health but from the whole . The second is , that seing all humane thinges are subiect to mutation & change of good , and bad successe , it is therefore necessarie that God who guideth , and gouerneth the affaires of men , be adored and serued by them . The third reason is , that we may by the adoration , and worship of him be combyned , and ioyned with him , wherein ( saith Porphyry consisteth all the force , and fruite of adoration in this life . The fourth and last is , that seing we are the children of God , but seperated and as it were banished from him in this exile , and prison of the world , it is conuenient that we worship , and serue him here with all piety , to the end that being deliuered hence , we may returne to him , for otherwise we shall for euer be like to Orphanes , that are depriued of theyr Parents .

5 Thus saith Porphyrius , who also teacheth that there groweth such a familiarity , and vnion betwixt God , and man by the meanes of religion , when it is accompanied with puritie and sanctitie of life , Porphyrius de Sacrificijs ca. vlt . that he calleth the true religious , and contemplatiue man , a deuine man , and the incontaminat temple of God : and saith further , that hauing God in himselfe , he hath an assured pledge of life euerlastinge , & totus translatus ad Deum Iouis familiaris euadit , and being wholy as it were in the possession of God , becommeth his familiar , or fauorit ; thus saith he .

6 Iamblicus an other famous Platonik , deriuing religion , and the first instinct thereof , Vide Marsil . Ficinum vbi supra . from no other roote , but from almighty God , affirmeth that God hauing created man to his owne likenes , doth draw , and reduce him to him selfe ; for seing , that nature , saith he , flowing from God , imparteth to diuerse inferiour things a certaine simpathy , and conueniency with the superiour , whereby they haue alwayes an inclination and disposition to follow the course therof ( as wee see by experience in those thinges wherin the sunne , and moone doe predominat ) much more doth the father , and creator of soules , imprint in them a certaine force , or instinct , which continualy moueth , and draweth them to him , Iamblic . de mysterijs Aegyptior . §. 1. which naturall instinct Iamblicus calleth tactum quemdam diuinitatis , a certayne touch of diuinity , better , and more certayne then any humane knowledge , and hereuppon groweth the naturall propension , and inclination in man to the adoration , and worship of God , that is to say , to religion , and Gods gratefull acceptancie thereof at mans hand , when it is duly performed .

7. Thus teacheth Iamblicus , and the like , or rather the very same in effect is taught by Proclus , Plotinus , and other Platonicks , who speake of these thinges so deuinely , and so like contemplatiue Christians ( as shall farther appeare hereafter ) that the Politikes , and Atheists of our times , may be ashamed of their blindnes , seing that pretendinge , as they doe , to weigh all thinges in the ballance of reason , and seeming to them selues farre wiser , and of clearer sight then other men , yet cannot see that , which these Philosophers saw to be conforme to reason , to wit , that God made man to his owne image , giuing him a reasonable soule , capable of the knowledge of him , imprinting therein the instinct of religion , that is to say , a naturall inclination to adore , worship , and serue him , whereby man may be conioyned with him , and attaine to the greatest felicitie which may be had in this life . And this I shal not neede to confirme with the testimonies of our scriptures , and Christian Fathers , for that no true Christian man is eyther ignorant , or doubtful of it , whereof neuerthelesse I shal haue occasion to say somwhat hereafter , and therefore I wil only shew now for the present , how it foloweth vppon this coniunction of man with God , that the whole worlde is reduced to God , and combyned with him , by the benefit of mans religion .

8 For although all creatures , may truly & properly be said to returne or to be reduced to their Creator , partly because they serue him , to what vse soeuer it pleaseth him to ordaine ; and partly because they glorifie him , in giuinge manifest testimonie of his infinite bountie , wisdome , omnipotencie , and other his diuine perfections expressed in them : neuerthelesse not only their returne , and reduction to him , but also their combination with him , is most euidently and excellently , wrought and performed by the religion of man , especially three wayes . The first , by a certaine consequence of the subordination that all earthlie creatures haue to man , and man to God . For as in a kingdome gouerned by a kinges lieutenant , or deputie , when the subiects doe obeye the lieutenant , and he the king , all the people is vnited with the king , by the meanes of the lieutenants obedience : so also , when all creatures inferior to man serue him , & he serueth & worshippeth God , they are all connected , and combyned with God by the religion of man .

9 The second waye is ; That for asmuch as by the consideration of Gods ineffable wisdome , omnipotencie , and bountie in the creation , and disposition of all his creatures , man is induced , not onlie to know God , but also to honour , praise , and serue him , all creatures may also be said to honour , praise , and serue God in man , and by man , whereto the three children in the furnace inuited them , saying , Benedicite omnia opera domini domino , &c. All the workes of our lord prayse yee our lord , &c. which they doe most properlie by the religion of man . For ( as Euthymius saith ) Laus qua ego deum laudo propterilla , Euthim . eorum quoque laus efficitur &c. The praise which I giue to God for them , becommeth theyrs , when I take occasion by them to prayse God .

10 The third consideration is yet more particular , because man doth not only vse the seruice , or helpe of al creatures , for the seruice of God , but also doth by religion particularly offer , and dedicate them , vnto him for the most part , eyther vowing , or consecrating them to his honour , or applyinge them to some holy vse for his service , in sacrifices , oblations , tithes , first fruites , ceremonyes , in the buildinge , or ornament of temples , and churches , and in other acts of religion : And as for such creatures as are not fitt , for any religious act , or holy vse ( as noysome beasts , serpents , poysons , and such like ) such doe also glorifie God by the meanes of mans religion , by the which their natures are manie tymes tempered , and corrected , and made eyther harmeles , or els beneficiall to the seruants of God , for his greater glorie , according to the promise of our Sauiour , to such , as should beleue in him . Serpentes tellent , & si mortiferum quid biberint , &c. Marci . 16. They shall take away serpentes , and yf they drinke any poysoned thing , it shall not hurt them .

11 Finallie all creatures what soeuer in heauen , earth , or hell become at one time or other obedient , or pliable to mans will by the meanes of religion , for the seruice , and glorie of God . Moyses by religion turned the riuers of Egipt into blood , Exod . cap . 7. Cap. 8. & 9. Ib d . cap . 14. Exod . 17. Psal . 113. Iosue . 10. 4. Reg . 1. Ibid . c . 2. cap . 4. killed the fish therein , destroyed the Egiptians with froggs , flies , plague , thunder , lightning , and fiery haile , made the sea giue place , and passage to the children of Israell , and turned the stone , and rocke into streames of water . Iosue staied the course of the sunne , and moone a whole day together . Elias commaunded fire to come from heauen , to deuoure the captaynes , and souldiars of king Ochosias . Elizeus purified the poysoned fountaine of Hiericho , reuiued the dead , and chaunged the tast , and nature , of bitter , and pestiferous herbes . The three children represt the force of fire , & walked securely in the burninge furnace . Dan . 3. Ibid . cap . 14. Ion . 2. 2. Cor . 11. Daniel remained safe in the dungeon amongst the hungry lions . Ionas hauing bene in the belly of the whale three daies , and S. Paule in the bottome of the sea a day , and a night were restored to land aliue ; To conclude , by religion the seruants of God commaunde deuels , triumphe ouer all infernall powers , and drawe the verie Angels , and celestiall spirites to their helpe and assistance , when the seruice and glorie of God requireth it ; so that by the religion of man , all thinges good , and bad , glorifie and serue God . In which respect S. Iohn in the Apocalipse saith that he heard , Apoc . 5. Omnem creaturam &c. Euery creature which is in heauen , vppon earth , and vnder the earth , and in the sea , say vnto him which sate in the throne , and to the lambe , benedicto & honor , & gloria , & potestas in saecula saeculorum , blessing , and honour , and glory , and power for euer and euer .

12 Thus then we see , how the circle ( as I may terme it ) of the world is consummat , and perfected by mans religion , whereby all thinges , are reduced to theyr first beginninge , that is to say , to almightie God their creator , for whose seruice they were created : wherein appeareth the infinit wisdome , and goodnes of God , his prouidence in mans affaires , and the admirable force , and effect of religion , which may therefore be tearmed the indissoluble bond of the world , or a diuine knot , or lynke , whereby man , and all other creatures , are tyed , and knit to their creator : which knot , whosoeuer seeke to dissolue ( as our politykes doe ) they consequentlie conspire the dissolution , and destruction of the whole world . To conclude , it is most euident by all the precedent discourse , that religion is so naturall to man , and so farr from being a matter of conceit , or opinion , or an humaine inuention ( as the politikes esteeme it to be ) that except humaine nature be vtterlie extirped , and mankind exterminated , religion cannot be extinguished .

It is obiected , that the philosohers which haue beene alleadged in the former chapters , were Idolaters , and that therfore their testimonies , for matters of Christian religion are impertinent , and not to be vsed by Christians . The obiection is answered ; and it is proued , that the religion whereof the philosophers treate , was true religion , consisting in the worship of one God , whom they acknowleged to be the author of nature . Also , that philosophie is the handmaide of our deuinitie , and to be vsed for the confirmation thereof , with certaine considerations prouing the necessitie of religion , and the ignorance , and blindnesse of politiques . CHAP. III .

1 BVt some perhaps wil say vnto me , that these Philosophers , ( vppon whose authoritie I haue hitherto relyed ) treat not of true religion , for that they neuer knew it , but rather of the Idolatrie which possest the world in theyr tymes , or of some other deuise of their owne , seeing that the ancient Philosophers before Christ ( as Mercurius Trismegistus , Plato and Aristotle ) reiected the religion of the Iewes , and the other more moderne since Christs tyme ( as Porphyrius , Iamblicus , Proclus and Plotinus ) contemned and vtterlie condemned , the Christian religion , wherevppon it may seeme to folow , that theyr testimonyes , which I haue produced , are to no purpose for the confirmation of true religion .

2 For the satisfaction of this scruple , and the better explication of al this question concerning religion , it is to be vnderstood , that the philosophers treating of the worship , and honour of God consisting in religion , did vnderstand , that worship and seruice of God , which man is bound by the law of nature , and taught by the light of reason to yeald him alone , whome they knew , and acknowledged to be the first cause of all causes , and the author of nature , and of all natural thinges , as I haue sufficiently declared in the first part of this treatise , In the preface . and therfore neede not to repeate it here : only I wil add that there was none of them so simple , or senseles , but that he dispised the false gods that were worshipped in those times , as Iupiter , Iuno , Venus , Mars , Mercury , and the rest , whom they knew to be most wicked men , in so much , that Socrates was put to death by the Athenians for impugning them , and denying the multitude of gods .

3 Neuertheles , for as much as they knew , and confessed God , Rom . 1. and did not glorifie him ( as the Apostle saith ) but trusted wholie to their owne wisdome , puft vp with pride of their knowledg , being ( as S. Hierome calleth them ) base bondslaues of popular praise , men ( for the most part ) most sensuall , and impure of life : ( as I haue sufficientlie shewed in my first part ) for this cause , I saie , they were iustlie giuen ouer by almightie God into a reprobat sense , in so much that thinking themselues wise ( as the Apostle saith ) they became such fooles , Rom . 1. that they not onlie worshipped the common gods , which they themselues derided , but allso did accomodat their bookes , and writinges in manie thinges , to the common opinion of the people , least otherwise they might incurre the penaltie of the lawes , as Socrates had donne , & hereuppon it grew , that ( as S. Augustine affirmeth ) they professed , Augustin li . d● v●●a religion● ca. 1. and practised publickelie one religion with the people , and taught priuatly in theyr schooles an other , consisting in the contemplation , and worship of the author of nature , which being considered purelie in it selfe , as voyd of all Idolatrie and superstition , was true religion , and may in some sort , be said to be the same that ours is , with this difference , that in them , it was onlie naturall , and therfore imperfect , and in vs it is not onlie naturall , but also enriched , and perfected by Gods grace , for grace doth not abolish nature , but reforme , and repayre it , illuminat , and strengthen it , enrich , and adorne it , and finallie bringeth it to that perfect felicitie , and happines whereto God hath ordeined it .

4 So that naturall religion , which the Philosophers knew , & taught , was true religion , and maie be called both theyrs , and ours , differing onlie in them and vs , as an infant differeth from himselfe afterwards , when he becommeth a man . For , if we consider the progresse , that religion hath made in mankind from the beginninge , and creation of man , it may be said , that being considered in it selfe after his fall , it was borne weake , and naked , and receyued first clothing , and growth in the law of nature , wherein it passed a kynd of infancie , and after grew to more strength , and stature in the law of Moyses , as in a kynd of youth , and now lastlie being augmented , and illuminated with the faith of our Sauiour Christ , and infinit giftes , and graces of the holie Ghost , it is growne to perfection .

5 Therefore seeing the religion , which the philosophers taught , and beleeued , was not only true religion , but also the same which we professe ( though not in such perfection ) two thinges follow thereon : the one that we may with great reason vse , & transferre their doctrine concerning religion , to the confirmation of ours . For ( as Clemens Alexandrinus saith ) philosophy was giuen by almighty God to the Gentilles , Clem . Alex . ●●rom li . 6. as their proper testament , to serue for the foundation of Christian philosophy , or rather as he saith in an other place ) to serue it for a hand mayd . Clem . Alex . li . 1. strom . Gen. 16. In which respect he compareth the philosophy of the Gentils to Agar , and our Theology to Sara , to whome Abraham said of Agar . Ancilla tua in manu tua est , vtere ea , vt libet . Thy handmaid is in thy owne power , vse her as it pleaseth thee . Gregor . nisin vita Moysis . Deut . cap : 21 v : 12. And Gregorius Nissenus alluding to the law of the ould testament which commaunded , that no Iew should marrie any forrayne woman , whom he should take prisoner , except he did first shaue her head , and pare her nayles ) compareth philosophie to the captyue woman , whom he saith the Christian may marrie , so that he cut of her superfluous , and extrauagant opinions , and conforme her to Christian philosophie , that is to say , to the law of Christ . And to the same purpose also , one of our latter deuines saith notably thus . Hugo de S. Victore in exordio super Ecclsia Hierarch . Philisophis datum est adeo Philosophari propter nos &c. God ordayned that the Philosophers should teach theyr philosophy for vs , to the end that they might cultiuate , and till the barrayn fieldes of mens myndes , & sow notable seedes of doctrine , which we might afterwards reape , when it should be ripened with the sunne , and heate of our faith .

Thus he , following S. Augustin , who saith , that all those thinges which the philosophers taught , consonant to our faith , ought to be taken from them as from vsurpers , or vniust possessors , and to be applied to our vse , as Ciprian ( saith he ) Lactantius , Victorinus , Hilarius and others haue done .

The other thing which I conclude vpon the Philosophers doctrin is , that those which measure all their beleefe concerning matter of religion with onlie reason , cannot with anie show of reason denie those poyntes of Christian catholike doctrin , which the most famous Philosophers were forced by the verie light of nature , and reason to confesse : As that there is one God , the author of nature , and of naturall thinges , that he made man to his owne ymage , and for his owne seruice , and that therefore he gaue him a reasonable soule , capable of the knowledge of him , and endewed with an instinct of religion , by the which he might not onlie worship , honour , and serue him , but also be most happilie vnited with him euen in this life , as I haue partlie showed alreadie , and wil doe much more amplie hereafter .

6 Seeing thē , that the Philosophers doe teach , not only these poynts ●ast mentyoned , but also the finall reduction , of all creatures to their beginning , that is to say , to God their creator , and seeing also I haue proued the same to be most fullie , and euidentlie performed by the meanes of mans religion , yea , and that God is glorified in man , and all other creatures thereby , it must needes follow , as I haue noted before , that religion is most naturall , and necessarie , not onlie for man , but also for the whole world , and that whosoeuer derogateth from it , doth iniurie both to God , and to all his creatures and seeketh as much as in him lyeth , to breake the indissoluble bond , with the which God , and they are connected , and the world perfitted , and conserued .

7 And to all this , I will yet add for the conclusion of this chapter , two other considerations of mans infinit obligation , to worship , and serue God . The one is , the incomprehensible excellencie of his deuine nature : For yf men doe worthily honour , and reuerence a king , or prynce , for the only dignity of his person , though they be not his subiects , what honour , worship , and seruice is due to him , that is king of kings , and lord of lords , not by election , or succession , but by nature , in whome all the seuerall excellencies , and perfections of all creatures are ioyntlie , infinitlie , and incomparablie supereminent , as in theyr first cause , being infinit in power , wisdome , iustice , bounty , beauty , knowledg , veritie , nobility , maiesty , felicitie ? In which respect the beastlie Epicurians them selues , though they denied the diuine prouidence in the affaires of men , Cicero de natura deorum . confessed neuertheles and acknowledged the necessitie of religion , for the reuerence , and worship of God , in respect of the most admirable , and ineffable perfections of his deuine nature , as appeareth in Cicero in his bookes de natura deorum .

8 The other consideration is grounded on our Christian faith , teaching our duty , and obligation to the seruice of God , in respect o● our creation , conseruation , and redemption , yea and of the eternal● reward due by his promise for his seruice , and eternall punishmen● threatned for the contempt thereof . But of these poyntes I shall no● neede to say any thing now in particular , both because our Christia● doctrine is of it selfe most euident in that behalfe , and also becaus● there wilbe many occasions offred to speake thereof in this discourse ▪

To shew the necessitie of religion in common wealth , it is cleerly proued , as we● by the philosophers , as by deuines , that the end , and true felicitie of euer● man in this life , and of common wealthe , consisteth in religion . And finalli● it is declared , how temporall commodityes may serue , and avayle to th● felicitie of common wealth . CHAP. IIII .

1 HAuing shewed in the former chapters aswell the necessitie as the admirable force , and effect of religion , generally i● the whole world , I wil now shew the same particularli● in common welth , which may appeare not onlie by th● generall consequence , & inference that may be made from the whole to euerie part ( as that religion being necessarie for the whole world , must needes be necessarie for common welth , which is a part thereof ) but much more in respect of the speciall force , fruite , and office of religion , in common welth ; which I will deduce from the consideration , and proofe , of an infallible , and irrefragable veritie , to wit , that the cheefe end , and felicitie whereto common welth is naturallie ordayned , consisteth in religion , that is to say , in the due worship , and seruice of God : which being declared , and proued , will serue for a most solid , and sure foundation to the building of this whole treatise , and by necessarie consequence , draw after it diuerse important considerations , and conclusions , which I will after prosecute for the more cleare vnderstanding of all that which belongeth to common welth .

2 Now then , to fynde out the true end and felicitie of common wealth , Aristot . li . 7. polit . it shal be conuenient to waigh the force of an argument of Aristotle discussing , and resoluing the same question , who sheweth euidentlie in few wordes , that the end , and felicitie of euerie particular man , and common welth , is all one ; his Argument is this . Seeing , that euerie particular man in the cittie , and all the citizens are of one , and the self same nature , and that the felicitie of all the cittie , or common welth , doth grow of the felicitie , or happines of euerie particular citizen : it must needes follow , that the felicitie of euerie particular man , and of the whole common welth is all one , as the power ( saith he ) to laugh is one , and the selfe same in euery man , and in all mankynd . Thus reasoneth Aristotle , and his argument is demonstratyue , whereby it appeareth , that to shew the true end and felicitie of common welth , it shal be conuenient to declare , what is the end , and true felicitie of euerie man in this life .

And although the same is in parte performed allready in the two former chapters , where it appeareth by the opinions of the best philosophers , that God made man to noe other end , but for his owne seruice , that is to say , to the end to worship , honour , and serue him by true religion , and to be thereby most happily vnited with him ( where vpon it foloweth that both the end , and also the felicitie of man in this life consisteth in religion ) though , I say , this appeareth allreadie , yet because I handled not the same of purpose to shew the end , and felicity of man , but only touched it , by the way , vppon an other occasion , I will now more amply treat therof , as of a matter most important , and necessary to the whole subiect of this treatise .

3 First then I will beginne with the doctrine of the Philosophers Aristotle and the Peripatetikes , being most curious , and subtile searchers of nature , obserued , that as in all thinges that haue substance , some are more excellent then other , and one substance ( to wit God ) most excellent of all other , whereto all other are referred , as to theire end ( which therefore hath no relation to anie other thinge ) so allso in the actions of men , some are better , and more noble then others , and one action the best , and most worthy of all the rest , to the which , they all ought to be referred , Aristotle . Ethic . li . 10. ca. 6. & 7. as to theire end , and in this action these philosophers placed the felicitie of man , determininge , that whosoeuer arriueth to the perfect excercise of that action , is as happy as man can be in this life . And for as much as reason taught them that this best action of man , must needs proceede from the worthiest , and best part of man , and that nothinge is more worthy , and noble in him , then his vnderstanding , and againe no action of the vnderstanding better then the contemplation of God , Ibid . they concluded by a necessary consequence , that mans felicitie in this life , consisteth in the contemplation of God , Chap. 2. nu . 2. chap. 2. Idem ibid . cap . 8. to the perfection whereof they required not only the worship , but also the loue of God , and practise of all vertue : as I haue shewed before in the second chapter out of Aristotle , who houldeth his contemplatiue , or wise man , to be most happy , because he is most vertuous , and in fauour with God , and cherished , and benifited by him . Besides that , Idem ibid . li 8. c . 14. I haue also declared in the same place , that Aristotle requireth in his contemplatiue man , the worship of God in the highest degree , which concurring with the loue of God , and the true excercise of vertue , is nothing els but religion : whereby it appeareth , that the contemplation whereto Aristotle , and the Peripatetikes his folowers ascribed the end , and felicitie of man , doth principally consist in religion .

Cicero li . 4. de sinib . 4 The like may be iustlie affirmed of the opinion of the Stoikes , who placed the end , and happines of man , in a conformitie of mans life to the rule , and lawe of nature , by the exact exercise , and practise of the morall vertues , whereof the cheefe is religion , which as I haue declared is , iustitia erga Deum , iustice towardes God , whereby his due honour is duly rendred vnto him . Besides that , nothing is more conforme to nature , then that the author of nature be duly worshipped , honored , and serued , which euidently appeareth to be the opinion of the Stoickes , by theyr doctrine of Gods particular prouidence in the gouerment of the world , Seneca . lib . 4 de benef . c . 6. and of the affaires of men , as is manifest in Senica the famous Stoicke , who in that respect not only condemneth , and detesteth the ingratitude of Atheists towards God , in that they acknowledged to haue receyued all their particular benefites , of nature , Idem de prouid . c . 1. & 4. & 5. and not of him , but also requireth a most perfect , and sincere obedience in man , and a resignation of his wil , to the will of God , in the patient suffering , & willing acceptaunce , of all the calamities that it shall please God to lay vppon him in this life , Cap. 2. nu . 23. & chap. 25. nu . 27. & 28. as I haue amplie shewed in Senecas owne wordes , in the first part of this treatise : so that there can be no doubt , but that the felicitie of man , which he , and other Stoicks attributed to the exercise of vertue , according to the praescript of nature , did in theyr opinion consist in the worship , loue , and seruice of God the author of nature , that is to say , in religion , which is the principall vertu , & most naturall to man , as may appeare by the naturall instinct thereof most euident in all men .

5 And as for Plato , and his followers , it is manifest by that which I haue signified at large in the second chapter , that he , and all they , Chap. 2. nu . 3.4.5.6 . & 7 taught expresselie , that the end , whereto man is ordayned , is religion , seeing they affirmed that he was created by almightie God to his image , and liknes , and for his seruice , that is to say , to loue , honour , and worship him , and by that meanes to be vnited with him , which they accounted the onlie felicitie of man in this life , and that the same should be consummated in the life to come , by the perfect vision and fruition ●f God ; as though they should say with S. Paule . 1. Cor . 13. Nunc videmus per specu●um in aenigmate , tunc facie ad faciem , &c. Now we see as it were through a glasse , in obscuritie , then we shall see face , to face , now we know in part , ●hen we shall know as we are knowne .

6 To this perfect felicitie of the life to come , Plato requireth the other felicitie of this life , as the high way that leadeth therto , and consisteth , ●s he teacheth , in a religious wisdome : in which respect , he accounteth the speciall office , & dutie of a Philosopher , or wise man , to be , Plato de Rep. li . 6. & 7. & in Epinom . to search forth the reasons , and causes of all thinges , that he may thereby ascend to the knowledge of the diuine reason , whereby they were made ( that ●s to say , of the deuine nature , or God him selfe ) and that knowing him , he may worship , and serue him , and so finallie come to enioie him ; whereto he requireth much more vertue , and pietie in a wise man , or ●hilosopher , then science , or knowledge , though he thinke the same ●lso verie requisit , to the end , that God ( the master of all science , and ●he author of all thinges that are knowne ) may be thereby the better ●nowne by him , and the more sincerelie honored , and serued .

● Thus teacheth Plato in his Epinomis . Where he also affirmeth , that ●eligion is the greatest of all vertues , and that the negligence , or con●empt thereof , is the cause , or mother of all vnhappie , and miserable ignorance : whereby it appeareth , that whereas Plato attributeth mans felicitie sometymes to wisdome , he meaneth nothing els but a religious wisdome , consisting both in the true knowledge of God , as also in the adoration , worship , and seruice of him . In which respect Lactantius saith of religion , Lactantius lib . de vera sapient . and wisdome thus . Non potest ne● religio a sapientia &c. Neyther can religion be separated from wisedome , no● wisedome from religion , because God is not onlie to be knowne , and loued ( which belongeth to wisdome ) but also to be honored , and serued ( which belongeth t● religion ) but wisdome goeth before , and religion followeth , for first we know God , and then we honour , and worshipp him : so that these two names signifi● one force , the first consisting in sense , and vnderstanding , and the other in act ▪ Thus farr Lactantius : which may also be confirmed out of our holie scriptures , wherein it appeareth , that true wisdome concurreth euer with religion , or rather consisteth therein , that is to say , in the feare , loue , and worship of God , and in the obseruation of his commaundements , as 〈◇〉 haue amplie proued in the first part of this treatise .

8 The like also I wish to be noted aswell in Plato , as in the Platonicks and other Philosophers , when they ascribe mans felicitie , some tymes to th● knowledge of God , sometymes to a similitude , or likenes of God i● man , and sometymes to the coniunction of man with God , seeing the● vnderstand the knowledge of God to be a part , or rather the ground o● religion , and the other two , to be the effects thereof : for the knowledg● of God is , as it were , the roote from whence religion , and all the fruite thereof doe spring , Sap . 15. in which respect the booke of wisdome saith : Scir● iustitiam & virtutem tuam Domine , immortalitatis radix est : To know thy iustice and power , Ad As●lep . 〈◇〉 . & . 6. o lord , is the roote of immortalitie . In which sense , Mercurius Trismegistus saith , that the onlie felicitie of man is , cognitio maiestatis diuinae the knowledge of the deuine maiestie ; vnderstandinge the knowledge o● God in perfection , that is to say , with all the fruite , and effect thereo● because in the roote , is conteyned the vertue , and perfection of al● the tree .

Ibidem . ca. 4. & . 6. 9 This is euident in Mercurius himselfe , who ascribing the felicitie o● man , to his coniunction with God , requireth thereto , not onlie th● knowledge and worship of God , but also perfect pietie , vertue , and contempt of riches , I● d . and of all other thinges , yea of the bodie it selfe , & this h● calleth as in deede it is ) perfect religion , and mensuram hominis , the measure , or rule , according to the which man ought to frame his life ; And therefore the Platonicks doe also affirme , that by the meanes of religio● ( which some of them call adoration ) man is not onlie made like to God but also conioyned with him : wherein they place both the force of religion , and also the felicitie of man , as appeareth by that which I haue cyted in the second chapter out of Plato , Iamblicus , and Porphyrius : Chap. 2. Iamblicus de misterijs Aegipt . in fine . Besides that , Iamblicus also saith , that onlie true adoration doth make soules happy , and restore them to theyr country , that is to say , to heauen , and that , no man can attayne to perfect happynes , but by the meanes thereof .

10 Hereby we see , that howsoeuer the best Philosophers may seeme in wordes to differ , and dissent one from an other , concerning the end , or felicitie of man , yet in sense and substance , they doe all notablie agree . For , whereas some of them do assigne mans felicitie to contemplation , some to the knowledge of God , some to wisdome , some to vertue , some to the adoration or worshipp of God , they all vnderstand eyther religion , or such a part thereof , as cannot be perfect , but when it is ioyned with the whole .

11. And this manner of speach is very vsuall also in the holie scriptures themselues , concerning aswel mans iustification , as his felicitie , both which are atributed sometymes to the knowledge of God : as when our Sauyour said praying to his Father : haec est vita eterna &c : Ioan . 17. this is life euerlasting that they may know thee , the only true God , and Iesus Christ whom thou hast sent : And sometymes agayne to the feare of God , as in the psalmist : Psalm . 111. Beatus vir qui timet dominum ; happy is the man who feareth God : And somtymes to hope in God , as . Beatus homo , qui sperat in te : blessed is the man , that trusteth in thee : Psalm . 83. Ioan . 20. Somtymes to faith , or beleefe in God , as : Beati qui non viderunt , & crediderunt : blessed are those which haue not seene , & beleeued : & otherwhiles to the obseruation of gods commandements , as : Psalm . 1. Beatus vir qui non abijt in consilio impiorum , &c. happy is the man , that hath not gone in the councell of the wicked , but his wil is in the law of our lord &c. And this I say , is most vsuall in the scripture , for that the knowledge , feare , and loue of God , faith , hope , charitie , and the obseruation of his commandements ( which are all requisit , to true , and perfect religion ) doe alwayes , and must of necessitie concurre , whensoeuer mans happynes or iustification , is ascribed to any of them .

12 Therefore the Apostle teacheth , that , he which saith he knoweth God , 1. Ioan . 2. and doth not keepe his commandements , is a lyer , and that , he which loueth not , doth not know God . And the Preacher saith : Eccles . 2. qui timent dominum non incredi●iles erunt &c. those which feare God , will not be incredulous to his worde , they wil search what is his will , and pleasure , they wil sanctify theyr soules , and ●eepe his commandements : And after againe for conclusion of his whole ●iscourse , he saith : finem loquendi pariter omnes audiamus , deum time , Ibid . c . vlt . & ●andata eius obserua , hoc est enim Omnis homo : let vs all heare the end , or conclusion ●f all speech , feare God , and kepe his commandements , for this is euery man : thus saith the Preacher , giuing vs to vnderstand that the perfection , or end of euery man , consisteth in the feare of God , and the obseruation of his commaundements , that is to say , in religion , and that when man dischargeth his dutie in that behalfe , he doth execute , and accomplish the proper office , whereto humane nature was ordayned .

13 This may farther appeare by that , which our holye scriptures also teach , concerninge the creation of man to the ymage of God , as the prec pts giuen him in paradise , the misery which followed vppon his transgression thereof , the lawes , and commaundements imposed vppon him both in the ould testament , and the new , penalties both temporall , and eternall threatned , like rewards promised , examples of Gods seuere iustice vppon offenders , and of his great benefits bestowed vppon his seruantes : all which , as also the whole course of the holye scriptures , and Christian doctrine , doe denounce nothing els to man , but that he is th● creature , and naturall bondslaue of God , and that therefore the end , and proper office , or function , whereto God ordayned him , is religion . Wheruppon Lactantius saith : Lactan . lib . 4. cap . 28. Hac conditione , &c. We are created or made with th● condition , or to this end , that we may yeld due honour , and seruice to God our treator : And againe in an other place . Yf any man ( saith he ) should aske a man that is truly wise , Ibid . li . 3. ca. 9. to what end , or purpose he was created , he would answe● readily , and without all doubt , that he was created to worship God , who mad● vs to the end we may serue him . Thus saith he , of the end , whereto man was ordayned , and the same also he affirmeth of mans felicitye in thi● life : and therefore hauing confuted the opinions of many of the philosophers , concerning mans cheefe good , or felicitie , he concludeth . Summum igitur hominis bonum , in sola religione est : therefore the cheefe good , or happynes of man , is only in religion .

Ambros . de offic . li . 2. ca. 5. 14 And S. Ambrose also confirmeth the same , by the authoritie of th● holie scriptures saying . Scriptura diuina , &c. The deuine scripture placeth th● happynes and felicity of mans life , in the knowledge of God , and in the fruite o● operation , Aug. de ciuit Dei . lib . 14. cap . 26. & lib . 19. cap . 4. and working , that is to say in faith , and good workes . And although S. Augustine do reproue some of the philosophers , for houlding that man may be happy in this life , and therefore teacheth , that there i● no true beatitude here , eyther by morall vertue , or by frendship , or by a ciuill , Ibib . cap . 5. & 8. and sociable life , and much lesse by riches , honours , and dignities ( in respect of the continual conflict that the best , and the wisest morall men haue , partly with sensualitie , and vicious inclinations , & partly with the ordinarie dangers , cares , feares , detriments , sicknes , and afflictions incident to the liues and states of all mortall men ) yet he doth not deny all kynd of happynes in this life , Ibid . ca. 20. ( especiallie that , whereof ou● holye scriptures often make mention ) but that felicitie which some of the Philosophers taught , namely the Epicurians , Peripateticks , and Stoicks , of whom the first ascribed felicitie to sensuall pleasure , and the other two , to vertue , though with some difference : all which I say , he impugned for two respects , the one because they were perswaded that man was the only worker , and cause of his owne happynes , whereas , saith he , Idem . epi . 52. non facit beatum hominem , nisi qui fecit hominem . None maketh man happy , but he which mademan . The other reason was , because they taught that man might be absolutely , & perfectly happy euen in this life , which he proueth cannot possiblely be , for the reasons touched before , affirminge neuertheles that man may , by the gift , & grace of God , Idem . de ciuitat . l●b 19. c . 10. arriue here to a kynd of felicitie , though in comparison of the perfect beatitude , which we are to enioy in the next life , it is no better then misery : & therefore he saith : Hic dicimur beati , quando pacem habemus , Ibid . quantulacunquè hic haberi potest in vita bona . We are here called blessed , or happy , when we haue asmuch peace , & contentment , as may be had here in a good , or godly life .

15 So that S. Augustine denieth not all kynd of happynes in this life , but teacheth two thinges concerning the same : the one that no felicitie of man dependeth on man alone , or proceedeth from himselfe ( be it either from his soule , or from his body , or from both ) but that it is the gift of God , and dependeth on his grace , and assistance : the other is , that there is no perfect happynes , or beatitude in this world , but that the felicitie , which by Gods grace , and gift we may enioy here , is vnperfect , and to be consummated , and perfited in the next life .

16 And so we are to vnderstand all the beatitude , or happines , which in the holie scriptures and fathers , is ascribed to mortall men , in which sense . S. Augustine himselfe saith : Omnis vitae bonae , & beatae via , Aug. de vera religi . c . 1. Ambros . de offic . lib . 2. cap . 5. in vera religione constituta est ; All the way & course , of good and happy life , consisteth in true religion . And S. Ambr. Certum est virtute sola vitam praestari beatam , per quam vitam , vita acquiritur aeterna . It is certaine that only vertue giueth , or maketh the happy life , by the which the eternall and euerlasting life is obainted . Thus he .

17 Therefore I conclude that he may worthylie be called happy in this world , who liuing religiouslie in the feare , & loue of God , dwelleth as the psalmist saith , in adiutorio altissimi &c. In the help of the highest , Psal . 90. and in the protection of the God of heauen , by whose grace , & fauour , he enioyeth such peace of soule , & conscience here , that he not onlie sayleth securely amidst the stormes of this tempestuous life , tryumphing ouer all the miseries thereof , but also arryueth in the end at the port of eternal felicitie . But what manner of happynes this is , which may be had here , Chap. 18.19.20 . & 21. & what true pleasure , & delectation there is therein , I will declare amply hereafter , when I shall treate of Christian religion , and wil now conclude this chapter with he consideration of what is the felicity of common welth .

18 Seing then it is manifest by all this precedent discourse , that the end , and felicity of man in this life , consisteth in religion , it must needes follow , according to the argument of Aristotle before alleaged , that the end , and felicitie of commonwelth consisteth also therein , which S. Augustine confirmeth , Aug. ep . 52. ad Macedonium . saying : Non aliunde beata ciuitas , aliunde homo , cum aliud ciuitas non sit , quam concors hominum multitudo . The common welth is not happy for one cause , or reason , and man for an other , seeing that common welth is nothing els , but a multitude of men agreeing together : Thus he .

Aris●otle . Ethic li . ●0 c . 7. & 8. Idem Polit li . 7. 19 Therefore Aristotle hauing in his Ethicks ascribed the end , and felicitie of man , to the contemplation of God ( which as I haue shewed before is an act of religion ) he also assigneth the same end , and felicitie in his politikes to common welth : And although he affirmeth , that there are two kindes of felicities , the one speculatiue , consisting in contemplation , and the other practical , consisting in the exercise of al the moral vertues , and calleth this latter politicall felicitie ( because the common welth may then be worthily called happy , when it florisheth with the perfect practise of al vertue : ) Neuerthelesse he teacheth , that this practicall felicitie is subordinate to the speculatiue , as to the end whereto it is naturally ordained , and that therefore , all politicall actions , ought no lesse to be referred to contemplation , then labour to repose , busines to ease , and warr to peace : In which respect he admonisheth the lawmaker , or institutor of the common welth , to frame his lawes , and the maners of the prince , and subiects , rather to contemplation , then to action , by the example of nature it selfe , which being most carefull of those thinges that are most noble , and excellent , hath alwayes farr greater care of the end , then of the meanes that lead , or helpe thereto .

Idem li . 4. polit . 20 And for this cause , he assigneth priesthood for the first office in the common welth , as most important , and principally tending to the obtayning of the end , whereto common welth is ordained .

Plato 1. de rep . Plato also teacheth the same most expressly in his booke of common welth , in his lawes , and in his Epinomis , in al which , it is euident , that he assigneth no other end of common welth , Marsil . Fic●n in Arg●m . in epinem . but the contemplation , and worship of God : And therefore he laboureth principally to make his common welth happy by a religious wisdome , consisting partly in the speculation , or contemplation of God , and partly in the worship of him : In the coniunction whereof , ( which is nothing els but religion ) he placeth the felicitie of man , and of common welth : and the reason is , for that the especiall effect of religion ( as I haue declared sufficiently in the second chapter ) is to vnite man with God , whereuppon it also foloweth , that the felicitie of man , and common welth , consisteth therin .

21 For who can denie but that man , and consequently all common welths , are then most happy , and fortunate , when they are most vnited with God , the fountaine , and only author of true happines , vpon whose will , they , and all theyr felicitie depend : Which the royall prophet signifieth notably , who hauing described the temporall prosperity , which wicked men sometimes enioy by the permission of God ( as that theyr children are comely , faire , and well decked , theyr barnes and cellers , full of prouision , Psal . 143. theyr sheepe , and theyr cattel fruitefull , theyr beefes fatt , and not so much as a decaying , or ruinous wall or hedge , in theyr terrytoryes , nor any tumult , or clamour in theyr streetes , ) He addeth , beatum dixerunt populum &c : Men call the people happy who haue these thinges , but happy is the people , or common welth , cuius dominus Deus eius , whose lord is theyr God , that is to say , who liuing in the feare , and seruice of God , haue him for theyr lord , and protector .

22 Thus sayth the royall prophet , teaching notably that no people , or common welth , be they neuer so prosperous for a time , can be truly counted happy , being out of the fauour of allmighty God , whereof I shall haue occasion to say some what more hereafter . And neuertheles I wish it here to be vnderstoode by the way , that I doe not hereby wholy exclude temporall commodityes , from the felicitie of common welth : but that I signifie wherein this felicitie principally consisteth , acknowledging with Aristotle and other philosophers , that the goods of fortune ( as they terme welth , power , honours , & prosperity ) are necessary to the happy state of common welth , so that they be taken , and vsed only as instruments , or helps thereto , and not as felicitie it selfe , or as any essentiall partes , or causes thereof : being rather in deed , the true causes of al misery , if they be not principally referred to the seruice and honour of God , yea , and vsed with great moderation .

23 Therefore Aristotle and Plato , Aristot li . 5. politic . Plato 4. de repub . Plutar . de doctrina principis . require the goods of fortune to the happines of common welth in a mediocrity , teaching , that superfluity of riches , is no lesse pernicious to the publicke good , then to the priuate weale of man : In so much , that Plato being earnestly requested by the Cyrenians to giue them lawes , refused to doe it , by reason of theyr excessiue welth and prosperitie , which he thought would make them indisciplinable , and not fit to be gouerned . And what he farther ordayned in his owne common welth , concerning the goods of fortune , and temporal commodityes , yt shal be declared in the ninth chapter , where I will also shew by examples , what damage , and destruction followeth to states , by the abundaunce of riches , and temporall prosperitie , by reason of the great corruption and vice , that commonlie groweth thereof .

24 This is also signified in the holie scriptures , concerninge the people of Sodome , whose iniquity ( saith the prophet ) was . Superbia , saturitas panis , Ezech . 16. abundantia & otium . Pride , saturity or fullnes of bread , and meate , aboundance , and ease : giuing to vnderstand , that theyr sinne , and consequently theyr ruine , grew of theyr welth , plenty , and prosperitie : And Moyses also ascribeth the fall of the Iewes to the same cause . Deut . 32. Incrassatus est dilectus , saith he , & recalcitrauit : incrassatus , impinguatus , dilatatus dereliquit Deum factorem suum &c. My beloued people wax fatt , and then they began to kick , for when they grew once to be full , well fed , fatted , and dilated , or amplified , they abandoned God theyr maker . Thus prophesied Moyses of the future fall of the Iewes , by the meanes of theyr ouermuch ease , welth , and prosperitie , which so enwrapped , and snared them in pleasures , & worldly delightes , that as the prophet Abacuc saith , Abac . 1. they forgott theyr God , and sacrifized to the very netts which entangled them , making idolls of theyr welth , and contentments , and placing theire end , and felicitie therein .

25 So farre are temporall commodities from being any essentiall part , or cause of mans felicitie , that they rather draw him many times to all infelicitie , and misery : as shall farther appeare in the next chapter , wherein I will discouer the supposed , and false happines of wicked men , who contemning religion , and the seruice of God , frame to them selues , a kinde of felicitie in sensualitie , honours , and pleasures . Where as I will make it manifest , that be they neuer so welthy , potent , and prosperous , they haue neuer any contentment , and peace of mind , but are allwayes most miserable . And hereof I will yeald only fiue , or sixe reasons , whereby also , the vanitie of worldly welth , dignitie , and pleasure , shall suficiently appeare .

That the felicitie which wicked men place in sensualitie , riches , honours , and worldly delightes , is no felicitie , but miserie : and that there is no true contentment , or happines but in God . And by the way , the vanitie of the world , and worldly men , is euidently shewed . CHAP. V.

1 H The first reason , why wicked men , neyther haue any true felicitie in theyr worldlie pleasures , but infelicitie , and misery , is , the continuall contradiction of theyr owne passions , and concupiscences , which doe miserably teare , and distract them inwardly , with such a perpetuall combat , and ciuill warre , that they can neuer haue any repose and true contentment of mind : Whereuppon S. Iames sayth , vnde bella , & lites in vobis ? &c. whence growe warres , and strifes within you ? doe they not grow of your owne concupiscences , which make warre in your bodies ? Thus saith he : whereof the reason is , for that mens passions are so different , and diuers , that many tymes they contradict one an other , for what the flesh desireth , regard of honour sometimes admitteth not , and that which both honour , and the flesh requireth , respect of profitt otherwhiles reiecteth : much like as when a sicke man is pestred with contrary humors , or with a cold stomack , and a hote lyuer , which two as they torment , and afflict the patient , so also one of them , hindreth the cure of the other . And therefore whiles passionat men , eagerly hunt after the accomplishment of all theyr desires , and find themselues hindered with their mutuall contradiction , and conflict , they haue such a babilonicall confusion , and perpetuall garboile in the citty ( as I maie say ) of their owne breasts , that the saying of the Prophet Dauid may iustly be applied vnto them . Praecipita Domine , diuide linguas eorum , Psal . 54. quoniam vidi iniquitatem , & contradictionem in ciuitate . Cast them downe headlong o lord , deuide their tongues , for I haue seene iniquity , and contradiction in the citty . Thus saith the royall prophet , giuinge to vnderstand , that where is iniquity , there is contradiction , and disquiet of mind .

2 The second reason of the infelicity of the wicked , is the anguish and torment of mind , that accompanieth euery passion or vice , which will easely appeare , if for example sake , we consider the nature and condition of some three , or foure of them . And first to beginne with couetousnes , how restles , and insatiable is the hunger and thirst , that the couetous , and auaricious man hath after riches , who the more he hath , the more he desireth : and as Valerius saith ; Not possessing his wealth , but being possessed by it , Valer . Max. li . 9. cap . 4. is a miserable slaue of his owne money , to whom a man cannot wish a greater harme , then that he may liue long to torment himselfe , who though he desire all , yea and haue all that he desireth , yet in effect hath nothing . For as the prodigall man wanteth many thinges , so the auaricious man wanteth all thinges , not enioying that which he hath , and thirsting after all thinges els : whereof the preacher saith thus . Eccles . c . 6. Est & aliud malum quod vidi sub sole , &c. There is an other euill , or mischeefe which I haue seene , or noted vnder the sinne , and the same very frequent , or common amongest men , to witt : a man to whom God giueth riches , and substance , and honour , and he wanteth nothing of all that his soule desireth , and yet God doth not giue him power to eate therof , but some stranger shall deuoure it , this is vanity , and great misery . Thus saith the preacher .

3 In like manner the ambitious man insatiably gaping after honours , and dignities , is vexed with enuie at euerie other mans prosperitie , not receiuing , saith Seneca , so much contentment by seeing manie men behind him , as disgust by seeing any one before him , whereby he is drawne in to manie dangerous practises , S. August . li . 8. confes . c . 6. and attempts : and as S. Augustine saith . Per multa , & magna pericula , ad plura , & maiora peruenit : by manie , and great dangers , he passeth to more , and greater , vntill at length he runne headlong to his owne ruine , whereof wee see dailie experience , besides infinit examples of ancient times , needeles to be alleadged .

4. But who can expresse how hipocriticall , base , and ridiculous is the passion of ambition , for though the ambitious man desire nothing more , then honour , yet he would seeme most of all to contemne it and commonlie so contradicteth himselfe in his owne actions , tha● euerie man discouereth his humour . And whereas he seeketh to commande all men , he is forced to be euerie mans slaue , crouching , an● creeping to euerie one , fawning , and flattering , bribing , dissembling and committing infinit indignities , to rise to dignitie . And therefor● S . Barnard fitlie calleth ambition , D. Ber . ep . 126. Psal . 4. negotium ambulans in tenebris , as th● Psalmist saith , a busines walking in the darke . For the filthy vice of ambition ( saith he ) lieth low , but looketh vp to the highest , and yet woul● not it selfe be seene : it is the mother of hipocrisy , it lurketh in corners , louet● darkenes , and cannot endure the light . And no meruell : for if it be on● discouered , it becommeth ridiculous : And so falleth it out to be true , whic● the Apostle saith : Philip . 3. Gloria in confusione eorum , qui terrena sapiunt : Theyr glor● is their confusion , who seeke after earthly thinges . Thus saith S. Barnard i● substaunce , of ambition , which also in an other place he calleth a subtle euill , D. B●r . in Psal . 90. ser . 6. a secrett poison , a priuy plague , a forger of lies , and deceites , th● mother of enuy , the fountaine of vice , the nurse of sinne , the moth that eatet● and consumeth sanctity , and piety , the blinder of hartes , and finally such a pestilent passion , that it engendreth , and breedeth sicknes of the ver● medicines , and remedies , that are applied to the cure of it , corrupting and abusing all thinges , euen the holiest , to the furtherance of her designements .

5. Furthermore , who can expresse the folly of the ambitious man who neuer knoweth when he is well , and ventereth his life , and stat● many times , either he knoweth not for what , or for that which in effect he hath already : Pl●tar . in Pyrrho . the which Plutark representeth notably in Pyrrh● king of Epyrus , who hauing greatly enlarged his dominions with th● conquest of the great kingdome of Macedonie , beganne also to design● with him selfe the conquest of Italy , and hauing communicated hi● deliberation with his great counselour Cineas , he demaunded his aduise● whereto Cineas answered , that he greatly desired to know what he ment to doe when he had conquered Italy ? Mary quoth Pyrrhus , the kingdome of Sicily is then neare at hand , and deserueth to be had in consideration , aswell for the fertility , as for the riches , and power of the Iland . Well quoth Cineas , and when you haue gotten Sicily , what will you then doe ? Then quoth Pyrrhus Africk is not farr of , where there are diuers goodly kingdomes , which partly by the fame of my former conquests , and partly by the valoure of my souldyars , may easily be subdued . I graunt it , quoth Cineas , but when all Africk is yours , what meane you to doe then ? When Pyrrhus , saw that he vrged him still with that question , mary then , quoth he , thou , and I wil be merrye , and make good cheare . Whereto Cineas replied , if this saith he , shalbe the end of your aduentures , and labours , what hindereth you from doing the same now ? Will not your kingdomes of Epyrus and Macedony suffise you to be merry , and make good cheare ? And if you had Italy , Sicily , Africk , and all the world , could you , and I be merrier then we are , or make better cheere , then we doe ? Will you therefore venter your kingdomes , person , life , honour , and all you haue , to purchase that which you haue already ? Thus said Cineas to Pyrrhus , reprehending his immoderate ambition , who knew not when he was well , neither yet what he would haue , seeing in conclusion he desired no more , then that which he had already , which in the end cost him deare : for following his owne ambitious , and vnbrideled appetite , to amplify his dominions , as he gott much , so he lost much , being able to conserue nothing any time , and at length hauing entred the towne of Argos , by force , he was killed with a brickbat , throwne downe by a woman from the topp of a house .

6. Therefore I conclude aswell of ambitious , as of auaricious , and coueteous men , that they may well be said to be those , of whome the Psalmist speaketh , when he saith . Errauerunt , &c. Psal . 106. They wandred vp and downe in the drie desert , and found not the way to the citty where they desired to dwell , but for very hunger and thyrst , faynted and gaue vp the ghost .

7. And what shall I say of the intemperate man , whose belly , Philipp . 3. as the Apostle saith , is his God , who breatheth , and belcheth out , nothing but surfett , and sinne ? Who eateth not to liue and serued God , but liueth , yea , and serueth God to eate , referring all thinges spirituall , and temporall , to the belly : more like a beast that is fedd for the shambles , then a reasonable creature : and what benefitt reapeth he thereof in the end , but infinit diseasses , and either vntymely death in his youth , or a lothsome life in his age , loaden with dropsies , tormented with gouts , and consumed with cattarres , whereby he payeth the penalty of his owne excesses : In which respect , the prouerb saith truly , that more die by surfett , then by the sword .

8 Seneca describeth notably the infelicity of the riotous glutton in this maner . From riott saith he , and excesse in diett , proceedeth palenes of face , Seneca ep . 95. trembling of the sinewes soaked in wine , and leannesse of body caused by surfetts , more miserable then that which followeth of famin . Thence proceed the vnstaied , and staggering stepps of men , pining away in paine , and realing as though they were drunck . Thereof groweth the dropsy dispersed throughout all the skinne , the swelling of the belly accustomed to receyue more then it can well containe . Thence followeth the ouerflowinge of the gall , discoulored countenaunce , consumptions , rotting inwardly , crooked fingers , with stiffe ioyntes , numnesse of the arteries , and shaking palsies . What should I speake of the giddinesse of the head , of the torments of the eyes , and eares , of conuulsions caused by enflamed braines ? Or yet of the passages , by which we purge , tainted with inward soares , and vlcers , besides innumerable sortes of feuers , some entring with violence , others creeping in by easie infection , others assailing with horror and trembling of all the members ? What shoulde I reck on vp infinit other diseases , that are punishments of riott , from the which those are free , who suffer not themselues to be transported with sensuall pleasures , and delightes .

9 Thus saith he . Whereto is to be added , a Christian consideration of the eternall paine , due by the iustice of God , to the workes of darknes , as the Apostle termeth the sinnes of intemperaunce , Rom . 13. to wit , dronkennes , and frequent feasting , and bankettinge . Abijciamus ( saith he ) opera tenebrarum , &c. Let vs cast of the workes of darkenes , let vs put on the armour of light , let vs walke honestly , as in the day light , not in banketting , and dronkennes , not in bedding and lasciuiousnes , not in contention , and aemulation , but put vppon you our lord Iesus Christ , and doe not pamper your flesh , accordinge to your desires . Thus saith the Apostle , who also in an other place recknoneth commessationes , & ebrietates , that is to say , frequent banketting , and dronkennes amongst the workes of the flesh , Gall . 5. concluding , Qui talia agunt , regnum Dei non consequentur . They which doe these , and like thinges , shall not attayne vnto the kingdome of God .

10. Moreouer , who can sufficiently expresse the miserable state of a sensuall , and dissolute man , who giuing himselfe ouer to beastly lust , becommeth no better then equus , Psal . 31. & mulus , quibus non est intellectus , a horse , and a mule which haue no vnderstanding ? In which respect , the prophet Hieremy saith of such men . Equi amatores & emissarij facti sunt , &c. Hiere . c . 5. They became like to stallions , or stoned horses , when they are in loue , for euery one of them went n●ying after his neighbours wife . Thus saith the prophet , describing very aptly the insatiable , and beastly passion of sensuall , and lasciuious men , who also as we see by experience , haue commonly sowre sauce to their sweete meate : for besides innumerable inconveniences , which they daily incurre ( as losse of reputation , danger of punishment by law , quarrels , braules , murders , and mischeefes ) they beare the pennance of their incontinency , by such horrible , and filthy diseases , that many of them rotte aliue , and are no lesse lothsome to them selues , then to all other men .

11. And who is so miserable , or so mad , and frantick , as he that is surprised with the passion of loue , wherewith he wrestleth , and languisheth day and night , consuming himselfe with needelesse cares , phrentick feares or ielousies , framed in the forge of his owne idle conceits , and yet he contenteth , and pleaseth himselfe with his owne torment , saying with Phaedria in Terence . Nunc me miserum sentio , & taedet , & amore ardeo , & prudens , Terent . in eunuch . act . 2. scen . 1. ●ciens , vitus , vidensque pereo , nec quid agā scio . I now find my selfe to be miserable , I am weary and cloid , I burne in loue , and perish , witting , knowing , liuing and seeing my r●yn , and yet know not what to doe ?

12. Againe , is there any more miserable then the enuious man , who as a poet saith . Alterius rebus macrescit opinis : groweth leane with other mens fatt , Horat ad Lollium . epi . 1. Virgil . de liuore . & ●●●oena semper est , and is alwaise a punishment to himselfe ? In respect whereof we may well say with Horace .

Inuidia Siculi non inuenere tyranni maius tormentum .

The tyrants of Sicilly neuer inuented a greater torment then enuy . And the like may also be said of anger , which is nothing els , but breuis f●●● ! saith the poet a short madnes , for it depriueth the soule of iudgement , it distempereth , and wasteth the body , it maketh a man vntractable , and ●rksome more like a furious beast , or a mad man , or a person possest with a spirit then a man of reason , and vnderstanding . In somuch , that ( as Plu●●●● ) noteth he spareth neither God nor man , but sweareth , blasphemeth , curseth , raileth , reuileth , killeth , murdereth , and committeth all mischeefe .

13. Therefore what felicity , quiet , or peace of mind can he be said to haue that is tyrannised by these passions , whereof any one were sufficient to make a man miserable , and much more all of them , and commonly they all predominate , and reigne in wicked men : In which respect the prophet saith most truly ; Impius quasi mare feruens , Esai . 57. quod quiescere non potest . The wicked man is like to a swelling sea , which cannot rest .

14 And therefore Plutarke affirmeth with reason , that vice suffiseth of it selfe to make a man miserable ( as I haue noted in my first part of this treatise . ) And Cicero teacheth , that sinne is the greatest punishment , that God doth lay vppon man in this life for sinne ; C●c ro de Harus . resp . Tu cum furiales , &c. When thou saith he to Clodius , furiously criest out in the assemblies of the people , ouerthrowest howses , burnest the temples of the gods , makest no difference betweene thy wife , and thy sister , carest not what woman thou corruptest , when thou ragest , and reuilest , then doest thou pay the penalty ordained by the gods for the wickednes of men : for the body , in respect of the frailty thereof , is subiect to manie casualities , but the darts of the gods , doe strick the mindes of wicked men : and therefore when thou art drawne by thy eies into all deceite , & mischeefe , thou art more miserable , then if thou hadst no eies at al : Thus saith Cicero . And the like saith Plutarke of Tigellinus , one of Neros fauourits : which maie also be confirmed out of the Apostle , Rom . 1. who saith , that God gaue ouer the ould Philosophers to a reprobat sense , permiittng them to fall into all vice and wickednes in punishment of their pride , and ingratitude to him : For sinne is a iust punishment of sinne , not onlie in respect of the eternall damnation , whereto it draweth men , but also for the torment of conscience , vexation , and anguish of mind , wherewith it is accompanied : As I haue amply declared in the first part of this treatise , and therfore omitt to speake further thereof in this place .

15 An other reason of the vnquiet , and peacelesse mind of the wicked is , that their appitites commonlie are so inordinate , and their wills so vnbridled , that they can endure no restraint , or check thereof in anie thinge whatsoeuer . In so much , that though they haue neuer so much contentment in al other thinges , yet if in some one , they see themselues crossed , or loose the least part of thir pleasures , they so torment themselues , that they take no pleasure in anie thinge els : much like to litle children of a froward , and curst nature , who if they be broken of their wills , or if , of many of their puppets , some one be taken from them , they crie out mainelie , and cast away all the rest , and so doe passionate men sometimes for verie trifles . Whereof we haue a notable example in the holie scripture , in Aman , who abounding in honour , welth , and pleasure , and seeing Mardocheus , the poore Iew let him passe without doing him reuerence , H●st●r . 5. was so vexed therewith , that he assembled his wife , children , and freindes , and after he had made them an ample relation of all his good fortunes , his riches , his magnificence , and greatnes , and of his familiaritie with his king Assuerus , and Hester the queene , he added that he should account all that nothinge , so long as Mardochaeus the Iew , should sit before the pallace gate , and not doe him reuerence as others did : and thereuppon seeking to haue his will also therein , and to be reuenged of poore Mardochaeus , he was hanged on the gallowes , which he had prepared for him .

16 Loe then how impotent , & exorbitant wicked men are in their passions , and how miserable they are thereby , for seing no man is so potent on earth , that he can haue his will in all thinges , but wanteth it , and is crossed many times in his designements , & desires , those must needes be most afflicted therewith , who neuer vse to restraine their owne wills , or passions , but alwaies giue full scope thereto , as wicked men commonly doe . Besides that almighty God so disposeth out of his iustice , for their iust punishment , that some secrett disgusts doe commonly ouerway their publike pleasures , & therefore that which the prophet said of the great A●yrian king , may welbe applied vnto euery wicked man , be he neuer so glorious and prosperous : Mittet , saith he , Isai . 10. dominator dominus in pinguibus eius tenuitatem , & subtus gloriam eius succensa ardebit combustio ignis . Our lord the Ruler will extenuat his fatt , and vnder his glory shal be kindled a burninge flame of fire .

17 Lastly such is the very nature , and condition of the pleasures , and prosperity of this world , that no true happines , or contentment , can possibly be had therein , whereof I may make the worldlinges themselues iudges , if they will but ponder , and duly consider their owne experience , concerninge the contentment they haue , or can haue , in honour , riches , or any earthly delights , which are so farr from giuinge any true repose , and satisfaction to the mind of man , that euen when they are possessed , & had in the highest degree , they either kindle a greater desire of themselues ( which breedeth a continuall thirst , and torment ) or els they cloy , & weary their possessors , & force them to seeke solace in other thinges .

18 Xerxes , saith Cicero , flowing in all abundance of wordly wealth , honour , power , and pleasure , was so farre from being content therewith , that he offered great rewards to whosoeuer could inuent any new pleasure , and when it was found , he was not satisfied ; Neque enim , saith Cicero , vnquam finem inuenit libide . For mans lust could neuer yet find any end .

19 Besides that , if we regard the vncertainty of all worldly prosperity , and contentments , yea with what danger to all , and vtter ruine to many they are purchased , possessed , and conserued , we may easely iudge , how litle true felicity there can be therein . Whereuppon Valerius saith admirably well . Caduca , & fragilia , puerilibusque consentanea crepundijs sunt ista , &c. These thinges wherein consist the force , wealth , and pleasure of man , are transitory , frayle , and like to childrens puppets , they abound sometimes vppon a suddaine , and are againe as suddainly lost , they take no roote , nor assured rest in any place , or person , but being tossed to and fro , with euery puffe , or blast of fortune , hoyse men vp on heigh when they flow , and afterwards ebbing agayne , either leaue them destitute on d● ground , or drowne them in the deapth of misery , and therefore they ought not to b● esteemed , or yet to be called goods , especially seing that , besides the mischeefs whic● they draw vppon vs , they redouble in vs a painefull thirst of them selues .

20. Thus saith he , most truly , yea and this might be the better born● with in them , if they were not also the meanes to corrupt our mindes and to replenish vs , with all kind of vice , and sinne . And therefore th● Apostle saith : 2. Tim 6. Eccles . 11. Qui volunt fieri diuites , incidunt in laqueum diaboli : They whic● will be rich , fall into the snare of the deuil . And the preacher : Si diues fueris , non eris immunis à peccato : if thou be rich , thou shalt not be free from sinne . I● which respect our Sauiour compared riches to thornes , Matth 7. Ma● . 4. Luc . 8. Matth . 19. Mar. 10. Luc . 18. Prou. 10. and said also that it was , as hard for a rich man to enter into the kingdome of heauen , as for 〈◇〉 camel to passe through a needles eye .

21. This was wisely considered by Salomon when he prayed to almighty God , to giue him neither riches , nor pouerty , but only thinges competent , and necessary for his maintenaunce , lest perhaps by plenty , an● abundance , he might forgett and deny God , or by pouerty be forced t● steale , and blaspheme him . And although he was aduanced by almighty God to the greatest honour , wealth , and glory that euer mortall ma● had , and became a very mirrour of humane power and prosperity , ye● how litle true felicity , and happines he found therein , we may learn● partly by the example of his foule fall from God by reason thereof , an● partly by his owne testimony . Who saith thus . I magnified my workes and built houses , I planted vineards , I made gardens , and orchards , an● furnished them with all kind of trees . Eccl. 2. I made fish ponds to water m● wood of yong trees . I had slaues and handmaides , and a great family droues of cattell , and great flocks of sheepe , more then all that euer wer● before me in Ierusalem . I stored , and heaped vp siluer , and gold , and th● substance , and wealth of kinges , and prouinces : I had musitians bot● men , and women , and all the delicacies of the sonnes of men : I ha● bowles , and goblets for wine , and exceeded all my predecessors in riches and wisdome , and I denied nothing to my eyes , that they desired , neithe● did I restraine my hart from the vse , and fruition of all the pleasure , an● delectation , that could be reaped of all that which I had prepared , perswading my selfe , that it was my part ( that is to saie my felicitie ) to vs● and enioy the fruites of mine owne labour . But when I seriously considered all the workes which my handes had wrought , and all the labour● where in I had bestowed so much vaine toile , and paine , I saw vanity and affliction of mind in all , and that nothing is permanent vnder th● sume . Thus saith the wisest , and most fortunate king of the world tha● euer was , or is euer like to be , who speaking of his owne experience deserueth to be beleeued .

22. Therefore , I may iustly say with the Psalmist , to all such as put their felicitie in worldly pleasures . Filij hominum , vsquequo graui corde , Psalm . 4. vt quid diligitis vanitatem , & quaeritis mendacium ? O yee sonnes of men , how long shall your hartes be heauy , and dull ? why doe you loue vanity , and seeke after lyes ? That is to say , why doe you sett your affection vppon the goods , and pleasures of the world , which are nothing els but vanitie , and lies , being not onlie vaine , and friuolous , short , transitorie , and much sooner lost then had , but also false , and fraudulent , like to the cupp of Babylon guilt on the out side , and full of poison within , appearinge and seeming to be profitable , pleasant , and glorious , but being indeede alwayes dangerous , and manie times most pernicious . Wherevppon Pyndarus the greeke poet , Plutarc . was wont to saie , that euerie good in this world , is accompanied with two euills , and euerie contentment seconded with a thousand sorrowes , and those farre more irkesome , and dolefull , then the pleasures delightfull : For , more are wee greeued with losse , then contented with gaine , more afflicted with sicknes , then delighted with health , more offended with iniurie , then pleased with honour , and which is worst of all , extrema gaudij , Pro . 30. saith Salomon , luctus occupat , forrow euer succeedeth ioy . In which respect the Philosopher Hermes , or Mercurius Trismegistus , had great reason to giue to God , as he said , ingentes gratias , exceeding great thankes , that whilst he meditated vppon the nature of the true good , God did infuse into him this certaine iudgement , that mundus est congeries malorum , the world is nothing els , but a heape of euills .

23. Therefore I conclude with a certaine contemplatiue man , Ludouic . Granat . Dux pec . lib . 1 part . 3. who saith of the world , much to this effect . What els is the world but a magazin of woes and sorrowes , a schoole of vanities , a markett of deceits , a laborinth of errors , a dungeon of darkenes , a way besett with theeues , a tempesteous sea , a garden full of weeds , and poisonfull hearbes , a fountaine of cares , a sweet , and pleasant poison , and a delectable phrensy ? what good is there in the world , that is not false , and counterfet ? what euill , that is not truly euill ? it killeth thee , to betraie thee : it flattereth thee , to deceiue thee : it exalteth thee , to cast thee downe againe : it maketh thee merrie , to redouble thy sorrow : all the ease , and comfort it giueth , is mixt with labour , and paine : the securitie it promiseth , is without foundation : the hopes vaine : the ioyes false , and fained : and the sorrowes true , and insupportable : in so much , thas ( as S. Barnard saith ) if it were not for the hope that wee haue here of the other life , there would be litle difference betwixt the world , and hell .

24. This being so , I leaue it to the consideration of any prudent , an● vnpassionate man , what peace of mind , or true happines , euill men ca● haue in the pleasures and contentments of this world , or rather ho● miserable they are , euen in the verie height of their supposed felicitie seeing it is not onlie accompanied with much miserie , but also dot● wholie alienate them from almighty God , who ( as I haue proued ) i● the fountaine of all happines , our cheefe , and onlie good , our beginning and our end , D. Bern . ser . de miseria human . in whome onlie we may haue true repose . For ( as S. Bernar● saith ) he made all thinges , he hath all thinges , and he is all thinges : Quodcumque bonum cupis , quodcumque pulchrum quaeris , &c. What good soeuer thou desires● what beautifull , or faire thinge soeuer thou seekest , what soeuer sweet , or delectable thing thou requirest , thou shalt find , and enioy it all in him , &c. If thou desir● power , he is power , if thou desire fortitude , he is fortitude , if iustice , he is iust●ce , if wisedome , he is the fountaine of wisdome , if charity , he is charity , if bea●ty , he is beauty it selfe , if honour , glory , peace , and contentment of mind , he 〈◇〉 true glory , the highest honour , eternall peace , the cheefe good , and all good Thus he .

25. And therefore , euen as wee see , that the marriners compasse bein● touched , or rubbed with the load stone ( which hath a naturall sympath● with the north pole ) can neuer rest , or repose , vntill it looke directl● northward , and that then it stayeth , and fixeth it selfe without any farther motion , or trepidation : euen so mans soule ( being made to the image of God , and to the onlie end to serue him , and by the meanes thereo● to be vnited with him ) hath such a naturall inclination , and instinc● euer mouing it to the end , whereto it was created , that it cannot hau● any perfect repose , vntill it be vnited with him , and in the meane tim● it euer laboureth , and can neuer be fully satisfied with worldly thinges which as S. Bernard saith very well , Bernar . declamatio . in verba euangel . Ecce nos reliquimus , &c. may occupy , and possesse the soule of ma● but neuer fill , or satisfy it : for nothing , saith he , that is lesse then Go● can fill that which is capable of God . And he addeth farther , that therefore euerie man doth naturally desire . Summum bonum , the cheef● good ( that is to saie God ) and that no man can haue rest , vntill he a●riue to it . But wicked men ( saith he ) doe miserably erre , and wander , wh● finding not the next way , Psal . 11. ambulant in circuitu ( as the psalmist saith goe rounde about , whiles they hunt after the lesser goods , desiring alwayes th● cheefe good , and neuer obtaining it , though it be nearer them , &c. And 〈◇〉 litle after , vis peruenire , saith he , incipe transilire , &c. Wilt thou attai● vnto the cheefe good , beginne to leape ouer the lesser goods , for otherwise th● shalt be miserably entangled , and detained with the desire , and loue of earthl● thinges .

26. Thus saith S. Bernard : shewing how it falleth out , that although all men doe naturally tend to felicitie ( which is God ) yet most men doe not obtaine it , because they erre in the way , or meanes that leadeth vnto it , pursuinge continually the lesser goods , in steede of the cheefe good , and thirsting after apparent goods ( yea very trifles , and toyes ) in steede of the true good ; Like one that running a race for a prize of inestimable valew , followeth euerie butterfly that crosseth his way , till at length he fall into some deepe ditch , where he is drowned in durt , and looseth both the prize , and his life : for so doe worldly men , who hauing the incomparable ioyes of heauen , and God himselfe proposed vnto them , for rewarde of their good course in the race of this life , runne at randome ( as I may saie ) after euerie butterflie of worldlie pleasure , till at length they fall headlong into the pitt of eternall perdition .

27. And yet neuertheles , they might enioy both the temporall goods of this world , and the eternall , if they would not abuse the first , but vse them onlie as a meanes to the latter , that is to say , for the seruice , and honour of God , for the which they were principallie ordained : whereas they putting their onlie felicity in their worldly wealth , loose their true felicitie , liuing in a continuall obliuion of their end , and of their duty to God their creator . For euen as we see that hoggs and swyne ( when their keeper doth cast downe from the tree store of accornes to feede them doe neuer so much as lift vpp their heades , or eyes to haue any cogitation of him , but grunting , and grumling one against an other , attend onlie to their feeding : euen so these worldlinges , notwithstanding the continuall benefits , which almighty God doth most bountifully powre downe vppon them , doe neuer so much as eleuate their eyes , or mindes from the earth , and delights of this world to thinke vppon him , and much lesse to be thankefull vnto him , but grumling one against an other , and thinking all the world to litle for themselues , attend onlie to their present pleasures , fatting themselues as hoggs , and swine doe for the slaughter , that is to saie , daily encreasing , and heaping damnation vppon themselues . And though they know well that they must die , and cannot be ignorant , if they be Christians , that then they are to yeld a strait account of their life past , and of euerie idle word , yet they liue as rechles , and careles thereof , as if they were sure to liue for euer : and which is more , are content for verie toyes , and vaine trifles , not onlie to venter , and loose the eternall ioyes , but also to purchase to themselues eternall paine .

28. Therefore I conclude this point , concerning mans felicitie , with the saying of the Psalmist . Beatus vir cuius nomen Domini spes eius , & non respexit in vanitates , Psal . 39. & insanias falsas . Blessed is the man , whose hope is the name of our lord , and hath not regarded , and esteemed vanities , and false madnes , that is to say , worldly wealth , honours , and pleasures , which so bewitch men with false shewes of transitorie delights , that they depriue them of the true felicitie of euerlasting ioyes , whereunto God created them , and draw them to the endlesse infelicitie , and miserie of eternall paine , prepared for the diuell , and his Angels .

That ciuill society is subordinat to religious , or ecclesiastical society : that is to say to the Church . And by that occasion it is declared , how much religion hath benne honored , and respected in profane common welths : and the eminent dignity of the Church of Christ is touched by the way . Also certaine conclusions are drawne out of all precedent chapters , and some groundes laid , for the better examination of false religions , to wit of Paganisme , Mahometisme , Iudaisme , Lutheranisme , and Caluinisme . CHAP. VI .

Plato . dialogo . 1 de rep . vide Marsil . F●cinum in Argumento dial . 1. de rep . 1. HAuing hetherto proued , that religion is the end of common welth , I thinke it conuenient , aswell for the further confirmation thereof , as also for the better explication of this whole question , to shew how common welth serueth , or is referred to religion , as the meane , or way to the end . Whereby it will euidentlie appeare , that religion is not ordained for common welth , but common welth for religion : and that whereas man is naturallie enclined , both to religion , and also to ciuil society , his inclination to the latter , is subordinat to the former , that is to say , that he is by nature , inclined to liue in common welth , to the end he may the better performe the acts of religion .

2. The reason of this may well be gathered out of Plato , who teacheth , that men are assembled , and doe liue togither in ciuil societie , to the end , that all mankind may giue that due worship to God , which euerie man oweth him , and one man alone can not sufficientlie performe , nor yet manie together , except they liue in ciuil society . To which purpose it is to be considered , that the worship which is due to God from man , cannot be so compleat , and perfect in one man , or in a few , as in manie for as Salomon saith . Prouer . 14. In multitudine populi , dignitas regis . The honour of the king , is in the multitude of his people : ) And if it be requisit , that manie shall concurre to the worship of God , then it is also necessary , that they liue in order , and be gouerned by magistrats , and lawes , for otherwaise their multitude would breede confusion : and where manie are vnited with one communion of lawes , and magistrates , there is ciuil society . Therfore seeing manie men , can not duly worship God , and performe the acts of religion , except they liue in ciuil society ( which is common welth : ●it followeth that common welth is most requisit , and necessarie , to the perfection of religion .

3 Moreouer , whereas the office , and acts of ciuilitie , and religion , are distinct , and different , the one from the other , and yet are exercised in one multitude , and communitie of men , there must needes be also in the same communitie , distinct and different orders , proper to the nature , aswell of religion , as of ciuilitie : that is to say , as man is , in respect of ciuil societie , gouerned , and guided for the good of common welth by lawes , and magistrats , ordained to that end : so also he must , in regard of religion be directed by other different magistrats and lawes , conuenient to the office , and end of religion : in which respect Cicero saith . Cicero lib . 2. de leg . Sine ijs qui sacris publicè praesint , priuatae religioni satisfieri non posse . Men cannot satisfy their priuat religion , or deuotion , except there be some , that haue publike charge of the things that belong to religion . And this cannot be imagined , but in a societie , proper to religion , that in one communitie of men , we find two societies , whereto nature hath ordained vs , the one ciuil , or political , and the other religious : whereof the former is called common welth , and the other , is now by Christians properly tearmed the Church : both of them euidently distinguished , the one from the other , by different magistrats , and lawes in all common wealths .

4 Now then forasmuch as the religious societie , or the Church , hath the seruice of God , and deuine things for her proper and peculiar end , and that the ciuil societie , or common welth doth of her owne nature , and condition , respect only humane and temporal matters , it must needes follow , that the religious societie is farre more perfect , and worthie , then the ciuil , yea , and that the ciuill societie is subordinat vnto the religious , such being the course of nature , alwaies to proceede by the inferiour to the superiour , and by the lesse perfect , to the more perfect , as by the meane to the end , and this is most euident in all thinges , which are of one kind .

5 The Elements are aswel in dignitie , as place , superiour one to an oth●r : The orbs , and spheres in like sort are subordinat to the highest , and moued by it : The sciences are all , as it were , subiect to Metaphisick , which therefore , Aristotle calleth the godesse of sciences , A●ist●● l●b . 1. me●aphys . and ( to omit multitudes of examples in a matter euident ) the same may be noted in the societies , inferiour to common welth : for , humane nature is led , as it were , by degrees and passeth from the lower , to the higher , or more worthy : as from the societie of the master , and the seruant , to the familie : from the familie , to the towne , or corporation : and from thence , to some kind of common welth , as to the more perfect , for the more ease , and better comoditie of man : And therefore by the like reason , humane nature resteth not there , but tending euer to the best , and to her proper end , it passeth from all sortes of common welth , and ciuil societies , to the religious , or ecclesiasticall societie , as to the highest , and most perfect , whereby man ( who was ordained for the worship , and seruice of God ) may discharge his dutie towards him , and attaine to eternall felicitie .

Caesar comment . de bello Gallico l. 6. 6 Thus then we see , not onlie that religion is the end of common welth , but also that the religious societie , or the Church , is farre more excellent , and worthy , then anie ciuil societie , by the same law of nature , that the soule is superiour to the body , reason to sense , heauen to the earth , and deuine thinges to humane .

7 The force of this naturall law , and the transcendent dignitie of religion , hath benne alwayes most manifest , euen in the common wealths of the Gentils . For , although true religion , could not haue any place , and much lesse any commaunde amongst them , ( whiles they were drowned in the depth of Idolatrie ) yet their natural propension to true religion , appeared euidentlie in the honour and respect , that they bore to their errour , and superstition ; as ( to omit other manifest arguments , and proofes thereof ) it was euident in the great authoritie , and dignitie of the priesthood , which was exercised in the different religions of diuers countries ; whereof I thinke good to lay downe some examples .

8 We read in the Commentaries of Caesar , that certaine priestes called Druydes ( because they dwelt most in the woods ) were of such authoritie amongst the Brittaynes in our countrie , and the Gaules now called Frenchmen , that they were , not onlie exempt from all kind of taxes , or impositions , seruice in warre , and all other greueances , but also had in their handes the education , and instruction of all the youth and the decision of all ciuill and criminall causes , and other controuersies , either publike , or priuate , punishing such as refused to stand to their iudgement , with depriuation of all participation of their sacrifices : which was held for the most greueous penaltie that might be , and he which incurred it , was reputed to be so wicked , and infamous , that no man would conuerse with him , or speake to him : and such was the power of these Druydes , that they made warre , sometimes amongst themselues , for the office of cheefe priest , when it was vacant .

9 Also amongst the Egiptians , priesthood was of such high estimation , that no man could be king , except he were priest : And in diuerse partes of Greece , as Plutarcke affirmeth , ●aptista Fulgos . lib . 1. Strabo . priesthood was held equall in dignitie , with princelie estate , or kinglie maiesty . In Aethtopia , the kinglie authoritie was so subiect to the priestlie power , that when the priest denounced to the king , that it was the will of God , that he should kill himselfe , he neuer refused to doe it : in so much , that for manie descentes , and generations , the kinges of Aethiopia killed themselues , by the sentence , or decree of the priests , preferring the reuerence , and respect of religion , before the loue of their liues .

10 And who can sufficientlie expresse , the great care , and respect , the Romans had of religion ? Of whom Cicero saith : Nec Numero Hispanos , Cicero de Harusp . resp . nec rebore Gallos , &c. Wee doe not surmount the Spaniards in number , nor the French in strenght , nor the Africans in craft , nor the Greekes in the sciences , but wee goe beyond all nations in religion , and pietie . Thus he . And this is euident throughout all the course of their common welth , and empire . Onuphrius de Romana Repub . Romulus their first king , thought it vnfit , that any other but himselfe , should haue the care , and charge of the temples of the gods , and of their sacrifices , and ceremonies . Which custome , passed also from him as hereditarie , to the kings his successors . Numa , who succeeded him , Plutarc . in Numa . Titus Liuius Dec. 1. lib . 1. did not only thinke himselfe greately honoured , with the title of cheefe bishop , but also ordained all that maiesticall forme of ceremonies , sacrifices , priestlie , and pontificall dignities , which the Romans euer after most curiouslie obserued . And such was the priuiledge , and dignitie of their priesthood , that Iupiters priest was ( as Plutarcke witnesseth ) Viuum , sacrumque perfugij simulachrum : Plutarc . in quaest . Rom . q . 111. A liuing and holly image of refuge , that is to say , his verie person , was a sanctuarie . For , whosoeuer did fall downe at his feete , he was that day free from stripes or other punishment , and if he were alreadie tied , or bound , he was presentlie loosed .

11 The cheefe bishop ( who was called , Pontifex Maximus , and had the cheefe charge of all things belonging to religion ) was subiect to no man , nor accountable for his doings to any : and which is more , the supreme authoritie of the common welth rested in him , & the inferiour bishops , as Cicero witnesseth , saying that it was most notably , Cicero ord● pro domo sua . and deuinely ordained , by the ancient Romans , that the Bishops should haue the cheefe commaund in matters , that pertained aswell to the common welth , as to the religion of the gods .

Thus saith Cicero , whereof there may be alledged diuers examples , bu● two , or three shall suffise . Metellus being cheefe bishop , forbad Posth●mius the Consul , ( who was also a prieste ) to goe to Africk with his Army , to the end he might attend , to his priestly charge , as occasion shoul● require : Valer . Maxim . li . 1. c . 1. wherein the consul obaied him , and so the cheefe dignitie of the common welth yelded , saith Valerius , to religion . Cn. Tremellius the Tribune of the people , was fined , because he had so litle respect to Aemilius Lepidus , the cheefe Bishop , Lucius Florus epito . lib . 47. as to contend iniuriouslie with him : whereuppo● Florus obserueth ; that sacrorum magistratuum ius potentius fuit . The authoritie of the sacred , or holly magistrats , was more potent , then the authoritie of the Tribunes , who where held equall with the consuls , and instituted of purpose by the people to counterpeise them .

12 I might add hereto the soueraigne , and supreeme authoritie of the Augures , ouer all temporall magistrats in all matters of the common welth , were it not that I shall treat of it at large , in the eight chapter , where I shall haue occasion to lay downe some examples thereof , and namely of the two consuls . Chap. 8. nu . 1. 2. 3. P. Claudius and Lucius Iunius condemned to death , for disobaying the Augures . For such was the reuerend regard of the Romanes to religion , that the violation , and contempt thereof , was not only alwaies ignominious , but also sometimes capital to the greatest princes , and supreme magistrats of the common welth ; In which respect , Valerius Maxim . li . 1. c . 1. Valerius Maximus , saith . Omnia post religionem ponenda semper nostra ciuitas duxit , &c. Our citty hath alwaies thought , that religion is to be preferred before all thinges , yea euen in men of the highest dignitie , and maiestie : and therfore our Empire , hath alwaise most willingly submitted it selfe , and obaied in matters of religion , esteeming , that it should in time attaine to the soueraignetie of humane gouernment , if it did well , and constantly , serue the deuine power . Thus saith Valerius , of the time of the Romane consuls , and common welth .

13 And what respect was had to religion afterwards , it may appeare sufficiently , B●●●●●a Fulg●● . lib . 1. c . 1. by that which wee read of the time of the Emperour Alexander Seuerus : As that there was an appellation from him to the bishops , and that they reuersed his sentences , when they saw cause : And ( to omit other arguments of this matter ) there is in Nicephorus , Niceph . eccl . hi●● . l●b . 1● . c . 22. extant a letter of Iulian the Apostata to Arsacius , an Idolatrous bishop , or high priest in Galatia , wherein he admonisheth him , to be euer mindfull of his owne dignity , and that therefore , he should not goe to visit the gouernours of the prouince , but verie seldome , nor suffer any priest to goe forth to meete them , when they should come to the cittie , nor to be seene in the theaters , nor to haunt Tauerns , nor that any souldiar , of what condition soeuer he were , should goe before any priest in the temple , for as soone , saith he , as any temporall magistrat doth sett his foote within the dore of the temple , he becommeth a priuat man , for thou hast the cheefe authority or commaund , in the temple , as thou knowest , and so also the deuine decrees doe require .

14 Thus wrote the Emperour Iulian : Whereby we may see , what conceit the pagan Emperours themselues held , of the grauity , and dignity of priesthood , and consequentlie of the excellencie of religion . The like may also be obserued amongst the Turkes , where such honour , Munster . in Cosmographia . pag . 47 and respect is borne to the clergie , that whereas , all other sorts of men , of what dignitie , or degree soeuer they be , are counted no better then slaues to their Emperour : the priests are counted free men , and neuer pay , either taxe , or tribut , and the cheefe bishop , Melanchton . in praefat . Alcoran . Cispin in tractatu de Mahomete . Theuet Cosmogra . li . 17. c . 7. Leonclauius in pandect . hist . Turc . ca. 34. Postel . de la iustice des Tu●cs . or patriach ( who is called Muphtij ) is of such absolut authority , that no man what soeuer ( not the Emperour himselfe ) intermedleth in the affaires belonging to his charge , where as he neuerthelesse assisteth , when he thinketh good , in all the counsells of state . And although the other ordinarie counsellers of the Emperour ( who are commonlie foure in number ) may be , and are ofttimes changed : yet he can neuer be changed , or excluded : yea , and if he contradict any decree of the counsell , or law of the Emperour , and affirme it to be contrarie to the Alcoran , or law of Mahomet , it is presently anulled , and held to be of no force . Finally such is the respect that the Emperour beareth him , that as oft as the Muphtij commeth vnto him , he riseth out of his seat , and laying his hand vppon his breast , boweth his head downe to the ground to doe him reuerence . Thus much I haue thought good to note by the way , concerning the high esteeme that Infidels of all sorts , haue had of religion , and priesthood .

15 Seeing then superstition , and Idolatrie hath had such power to captiuat the minds of men by reason of the natural instinct , and inclination that all men haue to religion , what may be thought of the force , and power of true religion , accompanied with the light and power of Gods grace ? Shall it not be much more potent to moue men to embrace , esteeme , and honour it aboue all earthly things ? And shall not the priesthood , and prelacy belonging thereto , be more worthily respected , and reuerenced , then an earthly power ? This appeareth euidently in the law of God , giuen to the Iewes by Moyses in the ould testament , Deuter . 17. where it was ordained , that it should be death to disobay the commaundements of the high priest , and almighty God also said to the Prophet Ieremy . Ecce 〈◇〉 te hodie , &c. Ieremi . 1. Behold I haue constituted and ordained thee this day aboue ●ations , and kingdomes , that thou maist pluck vp , and destroy , and dissipat , and build , and plant , &c.

16 What meruell then , that the priesthood of our Christian Churc● ( which is the kingdome of Christ , Isai . 49. & 60. Agga 2 Hieron . in Agga . and the pillar of truth , as the Apostl● calleth it ( whereof the prophets also foaretold , that it should in glori● exceede the sinagogue of the Iewes , which was but a figure of it wha● meruel , I say , that in authoritie and honour , it excelleth all earthli● power , S. Ignatius ep . ad Smyruen . S. Chrisost . Ho . 4. & 5. de ve●b . Esaiae vidi dominum & li . 3. de sacerdotio . and principalitie ? In which respect the holie martyr , S. Ignati● disciple to S. Iohn the Euangelist , said of our Christian priesthood that it i● Summa omnium honorum , qui in hominibus consistunt : The cheefe of all honour● which are in men . And S. Chrisostome calleth it Principatum ipso regno , &c. 〈◇〉 principality more venerable , and greater , then the kingdome of it selfe , because th● princelie power , doth not exceede the boundes of the earth , wher● as the power of the Christian priest , extendeth it selfe to th● heauens : and the Prince saith he , hath authority onlie ouer the bod● but the priest hath power ouer the soule . Thus reasoneth S. Chri●stome in his excellent treatise , which he wrote of the dignity of prie●hood .

17 This then being so , it cannot be doubted , but that our Christia● Church , wherein this pristhood is exercised , is that religious , and eccl●siastical society whereto all other societies are by the law , and course 〈◇〉 nature subordinat , and subiect , which will be more cleare then th● sunne heareafter , when I shall treat purposelie of Christian religion , a● of the Catholike Church in particuler : for here I speake but of religi● in generall .

18 Neuerthelesse , for the conclusion of this point , I will say furth● heere concerning the dignity of our Church , that if wee consider t● excellent institution of it , ( as that it is a most exact , and exquisit Mona●chie notablie tempred of all kind of common welths ) and wa●g● withall the deuine wisdome of the lawmaker , that is to say , our Sauio● Christ . the equity , and sanctity of his lawes : the terrour of the iudg●ments and penalties extending to the eternal punishment of body , a● soule : the inestimable worth of the heauenlie , and euerlasting reward the dignitie , and grauitie of the magistrats : the authoritie of the supre● Senat , or Parlament : ( I meane the generall councels : ) the vener●ble maiestie of the head , Matth . 16. and his ample power to bind , and lose : t● boundes of his dominion propagated from the east , to the west , t● stabilitie , and perpetuitie thereof , which hellgates shall not ouerco● ( hauing alreadie continued in a perpetuall succession , Ibid . of more then T● hu●dr●d , and forty bishops from the Apostle Saint Peter not with stand● the enuie and hatred of Heretikes , and the violent impugnation most wicked , and potent Emperours . ) And if with all we consid● the hollie inspiration of the deuine spirit , which moueth , and gouer●eth all this misticall bodie , the giftes , graces , and miracles , wherewith it ●s adorned , the admirable force , and vertue of the Sacraments : the profound wisedome , and knowledge of Doctors : the Mellifluous eloquence of preachers : the immaculat chastity of virgins , the inuincible forti●ud of Martyrs : the innocent life of confessors : and the most sweet sa●our of all vertues , that redoundeth of these heauenly flowers : finally , if we ponder also , the communion that this Ecclesiastical society hath with the heauenly hierarchy ( whereby we become , Ciues sanctorum , Ephes . 2. & domestici Dei , fellow cittizens with saints , and houshould seruants of God . ) We cannot doubt , but that it is the lady , and mistresse of all societies , the Queene of Common welths , and Empresse of all kingdomes , and Em●ires . In which respect , it his honored , & adorned in the holly scriptures , with most excellent titles , of the house of God , the gate of heauen , Gen. 28. Psal . 86. Isai . c . 60. the citty ●f God , and such like : whereof also almighty God , said by the Prophet . ●onam te in superbiam saeculorum , &c. I will place thee for a pride ( that is to ●aie , for an honour , and glorie ) to worlds , or ages , a ioy to generation , and genera●on , and thou shalt sucke the milke of nations , and shalt be fedd with the Papp ●f kings , &c.

●9 And againe : Filij eorum , qui te humiliauerunt , curui venient , &c. Ibid . The ●hildren of those , which humbled thee , shall come crouching vnto thee , and shall ●dore the foote steps of thy feete , and thy gates shal be open continually , they shall ●●t be shut day , or nigth , to the end , that strength of nations , and their kinges , may ●e brought vnto thee : for the nation , and kingdome , which shall not serue thee , shall ●erish . And in an other place : Erunt reges nutricij tui . Kings shal be thy foster fa●hers , and Queenes thy nurses , they shall adore thee , Idem . c . 49. with their face bowed downe ●ppon the earth , and shall lick the dust of thy feet , and thou shalt know , that I am ●y lord . Thus said the prophet foretelling the dignitie , maiestie , and ●lorie which now wee see , in the Christian Church , whereof I ●hall haue occasion to speake amply heereafter , in the third part of this ●reatise .

●0 This therefore , is the societie , whereto euerie man is by nature ●nstituted , and ordained : This is the huge , and immense ocean , to ●hich all the springes and riuers , as I may say , of humane , and ciuil so●ieties , of families , citties , and common welths , of kingdomes , empires , and states , doe naturally direct their course . This , I saie , is that eternall kingdome , and monarchie of our Sauiour Christ , which being spread ●uer the whole world , doth not onlie remaine alwaise , one , and the selfe same ( retaining her authoritie , and dignitie in all Chri●tian common welths , though neuer so different in their forme , nature , and institution ) but also comprehendeth them all , and as it were fostreth them like a louing mother in her bosome , linketh , and combineth them in a spirituall vnion one with an other , adorneth , and perfetteth them , and finally ( if they swarue not from her ) bringeth them to true felicitie , conioyning them , and euerie part of them with God , by the meanes of true religion , which is found onlie in her , and is the end , for the which all common welths , and euerie particular man is ordained .

21 And now to conclude this question concerning religion in generall , thou hast seene , good Reader , that I haue hetherto treated of the necessity of religion , in common welth , in respect first of the whole world , secondly of euerie man in particuler , and lastly of common welth it selfe : and therefore I thinke good , before I passe further , to draw certaine conclusions out of the premisses , whereby the ignorance , errour , and impiety of the pollitikes , may be the more manifest .

Chap. 2. & 3. 22 Seeing then , that religion floweth , ( as I haue proued ) from the fountaine of nature it selfe , and is the bond , or linke , wherewith man and all other creatures subiect to him , are tied , and linked with their creator , and that the vertue and force thereof is such , that not onlie all humane thinges doe by the helpe thereof , remaine in the protection of almighty God , but also man himselfe is thereby vnited with him , and becomm●th a most happie , yea deuine creature ( first here in this life , by grace , and after in the next by euerlasting glorie : ) what man can be so wicked , or senseles , as to thinke , that any humane , or worldlie thing , may be preferred before it , or yet compared with it ? Who is so blind , that he seeth not the absurditie of those , which thinke it to be a humane deuise , consisting onlie in the opinion of men ? What els may be thought that they pretend , but the destruction of man , the subuersion of the whole world , and the ruine of nature it selfe ? For if there were no religion , or if all men should contemne it as they doe ) what connexion could there be of man , and of the world with God ? What m●anes , or way to true felicitie ? Should not the world , by the breach of the common bond , fall to confusion , and man be ouerwhelmed with remediles miserie ? Chap. 4. per totum .

23 Furthermore , seeing I haue also proued that religion is the end not onlie of man , but also of common welth , and that all true political felicitie , consisteth principally therein : what els doe they which ouerthrow , or deface religion but subuert common welth and depriue it of all true happines , and consequently draw it to infelicitie , and vtter desolation ? And lastly seeing the end , wherto any thing is ordained , is farre more noble , & worthie , then the meanes that leadeth to the end : it is most euident , that religion , being the end of common welth , is farre more worthie , and excellent , then all humane pollicie : and that the axiome of the law is most true to wit , summa ratio est , quae pro religione facit , it is the cheefe , and highest reason , which makes for religion ? Where vppon it followeth , that religion is the verie rule , whereby all policie is to be directed , and the touch stone , wherewith it is to be tried : and that when pollicie is correspondent to the rule of religion , then it may trulie be counted good , and true pollicie because it is conforme to the end , whereto it was ordained : and when it deflecteth , or dissenteth from it , then it is bad , and false pollicie , as disagreeing from the true end , whereto all true policie tendeth . As for example , the health of man , is the end of phisicke : and therefore whatsoeuer is holesome , and good for mans healthe , the same is medicinable , and agreable to the rule of phisick : and on the other side , whatsoeuer is vnholesome , or hurtfull to health , the same is contrarie to the true rule of phisicke .

24 Therefore whereas Politikes do accomodat all religion to state ( as though state or pollicie were the end , and rule of religion ) who seeth not that they are as absurde therein , as the phisitian , that should not seeke principallie the health of his patient , but the commendation of his medicine , or art , and would labour to wrest his patients complexion , and disease to the nature , and operation of his medecin , and not applie the medicin to the complexion of the patient , or to the nature of the disease ? O are they not as wise as the shoomaker , who would seeke to fitt the foote to the shooe , and not the shooe to the foote ? Or as the carpenter , who would frame his squire , and rule to his tymber , and not his tymber to his rule ? Co●ld any thing be more praeposterous , absurd , or ridiculous ? No truelie ; and yet so doe the politiks , in the states where they gouerne framing religion to the rule of their state , that is to say , the end to the meane ; the sicke mans health , to the medicine ; the squire , to the tymber ; and the foote to the shooe .

25 Now then to proceed to the declaration of what religion it is , which is the end of common welth , and consequentlie most conuenient for state , thow shalt vnderstand , good Reader , that forasmuch as diuers religions partlie haue bene , and partelie are professed in diuerse common welths as paganism● amongst the Greekes , and Romaines in times past : Mah●m tisme amongest the Turkes , and Persians , and Af●icans at this day : Iuda●●me amongest the Iewes in sundry partes of the world : Christianisme amongst the Chr●stians , and lastlie● the different sects of Christians , who haue seperated themselues from the Catholike Church in diu●● 〈…〉 of Christendome at this present ) I will therefore treat seuerallie of all these , and finallie proue , that the religion , which doth vnite man , and common welth with God , and beatifie both , is the Christian faith : And that of those religions , which differentlie professe the faith of Christ at this daie , the ancient Catholike Roman religion , is not onlie the true religion , but also most politicall , that is to say , most agreable to true reason of state : And finallie that the doctrine of the sectaries , professing the name , and faith of Christ , namelie of Lutherans and Caluinists , is no lesse contrarie to true reason of state , then to the veritie of our holie scriptures .

26 To this purpose , I thinke good , first to lay downe , two infallible groundes , and positions , whereby I meane to examine the religions aboue mentioned , and to performe in part , that which I haue vndertaken . The one is , that no false religion can be the end of common welth , nor vnite the same with God , nor yet benefit , and much lesse beatifie it . This may appeare , by the verie naturall instinct , that wee haue to religion : For , seeing that the religion , which is the end of man , and of common welth , is the same whereto nature moueth and inclineth vs , it must needes be , a good , and true religion ; it being euident , and granted by all men , that as all naturall inclinations ( such I meane as are conforme to the law of nature ) are good and true , S. Tho . 22. q . 26. ar . 6 c . so also all those thinges , whereto they moue , and encline vs , are true , and good in like manner : For bonum & verum , Aristot . M●●aphy . that is to saie , good and true are inseparable , seeing what soeuer is good , the same is true , and what soeuer is true , it is also good : & if nature should encline vs to any thing that were euill , or false , it should both erre it selfe , and also induce vs to errour : which were most absurd to say , for thereuppon it must needes follow , that God the author of nature , and truth it selfe , should be the author of euill and falsity , which all philosophers deny with our deuines : Cicero de legib . li . 1. and therefore Cicero saith of nature , that natura duce errari nullo modo potest : If wee follow nature we cannot erre , whereuppon it followeth , that the religion whereto nature inclineth vs , must needes be a good , and true religion : for if it were false , it could neither be good , nor yet naturall , and much lesse the end whereto nature moueth man , and common welth .

27 Furthermore a false religion cannot be the meanes to vnite man and common welth with God , who being veritie it selfe , and also most iust , hateth , and punisheth nothing more then falsitie , especiallie in those thinges which concerne his worship , and seruice . And therefore our Sauiour Christ said , that those which worshipp , and adore God , ought to adore him , in spiritu & veritate , in spirit and truth : were uppon it also followeth that all false religion , is most pernicious to common welth , both because it deuideth the same from God ( vppon whom dependeth all the good and felicitie thereof : ) as also for that it draweth his wrath and vengeance vppon it , no lesse then vppon particular men : as shall appeare by manifest examples hereafter in the third part of this treatise : and thus much for the first grounde .

29 The second position or grounde shalbe : that the religion , which consisteth either in the worshipp of a false god , or yet in precepts , customes , or beleefe inducinge to vice , and corruption of manners , must needes be a false religion , and destroy common welth . For as in the first , ( I meane the worship of a false god it impugneth the author of nature ( who as I said before is veritie it selfe ) so in the latter ( to wit in the induction to vice ) it impugneth the lawe of nature . which leadeth to all vertue : in which respect the Stoicks , teaching , that the felicitie of man , and common welth , consisteth in vertue , taught also , that to liue verteously , Cicero de Fini● . li . 4. is nothing else , but to liue according to the rule , and law of nature . And therefore the religion which leadeth , and induceth to vice , must needes be against nature , and consequently against reason , and true pollicy , that is to saie , not onlie false but also pernicious to state : False , because all truth is conforme to nature . Pernitious to state , because state , or common welth standeth by vertue , & is ruinated by vice , as I will euidently proue hereafter . And in the meane time , Chap. 9. per totum . hauing laid these two infallible groundes , I will thereby examine the religions aforesaid , and first beginne with Paganisme , as it was professed by the Romans , who in their kind , were most religious , or rather superstitious , and placed a great part of their pollicy , in the exact obseruation of their religion : which neuertheles I will manifestlie shew , to haue bene both false , and contrary to true reason of state , and consequently pernicious to their common welth .

The absurdity of Paganisme , is shewed in the religion of the auncient Romanes , and that the same was no lesse contrary to true reason of state then to true religio : not only for the vanity of their gods , and the impiety of their sacrifices , and ridiculous ceremonies : but also for the bad effectes of vice , and all kind of wickednes , which it produced in their common welth . CHAP. VII .

1 BEing here to discipher aswell the impietie and vanitie of Paganisme , as the dammage that ensued thereof to the Roman common welth , I cannot but first make reflexion on the imbecillity , and vanity of man , when he is void of gods grace , seing that so wise a people , as the Romanes were , and as it seem●●h , so well disposed , and inclined to vertue , were neuertheles so blinde , and withall so impious , as to embrace for some hundreths of yeares , such an absurde , ridiculous , and sacrilegious religion as they did , and with such notable detriment to their common welth , as did , and must needs grow thereof . Which no man can denie , that dulie considereth the multitude , turpitude , and abiection of their gods , honoured with such detestable sacrifices , rites and ceremonies , that their beliefe , and the practise of their whole religion , could not possiblie produce in time , any other effect in their common welth , then contempt of God , and of religion , that is to say , Atheysme , and extreame dissolution of life , and manners , to the vtter ouerthrow of their state .

2 That this may euidentlie appeare , I will first treate of their gods : Secondly of their sacrifices : And lastlie of the effects of their whole religion . And first for their gods , and goddesses , what could be more contemptible then manie of them , whose names , and functions , did rather deserue derision , then deuotion , and might moue men rather to contemne them , then to reuerence them : As Hercules {αβγδ} scarre-flee ( whose deuine office , was to dryue flies awaie : And the goddesse called Cloacina , Lactant . li . 1. cap . 20. Ouid fast . 4. Lactant . de falsa relig . li . 1. ca. 20. because she was found in a sinke : And the rustie goddesse , named Rubigo , to whom they worthilie sacrificed a dogge : And the dombe goddesse , called Muta : Also the dungehill god Sterquilinus : And their sweeping goddesse Deuerra , who with her beesome ( together with two other gods called Pilumnus and Intercido , the one armed with a pestle , and the other with an axe ) defended women newly brought a bed , from the great god of the woods , called Siluanus : whereof the ceremonie was most ridiculous : for three men being sent about the house in the night , the first strooke the threshould of the dore with an axe , D. Aug. de ciuit . Dei . li . 6. c . 9. the second with a pestle , and the third with a beesome , and so shee that lay in childbed , was held to be secure from the god Siluanus , who , as they feared , would otherwise haue entred into the house , and donne her some great harme .

3 But what should I say of an infinit number of trifling gods , whom they worshipped , assigning a particular god , almost for euerie thing ? As , Id●m ibid . cap . 7. Forculus for the god of the dore ; or gate : Limentinus the god of the threshould : and Cardea the goddesse of the hinges : so that they had two gods and a goddesse , appointed to keepe one dore , which one dogg would haue kept much better . And what a number of gods had they about a maried coople ? S. August . Ibid . c . 9. first the god Iugatinus , to ioyne them togither : then the god Domiducus to bring the bride home , then the god Domitius , and the goddesse Manturna , to keepe her at home , besides Venus , and Priapus , and a great manie of beastly gods , and goddesses , to assist them for procreation : whose names I forbeare to relate , because they import nothing but matter of lust , and lasciuiousnes .

In like maner , they had a goddesse of meate , called Edulica : an other of drinke , called Potina : and for corne they had so many , as it would be tedious to tell their names : for besides Ceres , and Proserpina , who had the cheefe chardge thereof , there was a god , or a goddesse for the eare of the corne , an other for the stalke , an other for the ioyntes , or knots , an other for the blade , an other for the graine , an other for the huskes , Ibid . li . 4. c . 8. an other for the blouth of it , an other for the groweth , an other for the ripeninge , and to be breefe , they had in like sort , for euerie other trifle some trifling god , or goddesse . And yet if their folly had stayed there , it had bene more tollerable : but who can expresse sufficiently their madnes , in that they did not onlie assigne a god , as I haue said , for euerie toye , but also made gods of the verie diseases , passions , vices , and sinnes of men : which as S. Augustin saith verie well , could not be called Numina , sed crimina colentiu , not the gods , but the crimes of those that worshipped them : For besides the goddesse Febris , that is to saie , the Ague , Cicero de leg . lib . 2. and Fortuna mala & detestata , bad , & detestable fortune to the which they dedicated temples and ordained sacrifices they had also a god called Pallor , palenes , and an other called Pauor , feare , also a goddesse of slouth , which they called Murcia : and , least coueteousnes might want some deuine patrons , to protect and nourish it , they made gold , siluer , brasse and money gods , Arnobius li . 4. contrae gentes . D. Aug. de ciuit . li . 7. cap . 21. Lactant . de falsa relig . lib . 1. ca. ●1 . yea and worshipped pleasure , and lust , vnder the names of Volupia and Libentina : and which is more beastly , they adored the verie priuie parts of man in the ceremonies of Bacchus , & were also no lesse absurd , in theyr worship of their god Prya●us . whereof I omit to recount the particulars , and occasion not to offend chast eares , but he that list to see it , may read Lactantius , in his booke , de falsa religione .

● But what should I say of all the rest of their gods and goddesses , such I meane as had bene men , & women ? As their great god Iupiter , Saturne , Mars , Venus , Berecinthia ( called the mother of all the gods ) Hercules , and diuers others , were they not all of thē , true patternes of impiety , & wickednes ?

6 Iupiter hauing expelled his father , Saturne , out of his kingdome , married his owne sister , Iuno , & was also so dissolute of life , Ludouic . viues in Comment . in li . 4. S. A●gust . de ciuit . Dei . c . 10. that he gaue occasion to the poets to faine of him , those monstrous tales of his excessiue lust , where with their poems are replenished , & therefore no meruaile , if his daughter Venus ( who was also a principall goddesse of the Romans ) were as Euemerus declareth the first that set vp a bordell or stewes , & taught ●he Graecian women , and specially them of Cyprus , to make gaine of their owne bodies : whereuppon grew the custome of the Cypriots , where● Iustin writeth , Iustin . li . 22. to witt , to prostitute their maides at the sea coast for so● dayes before their mariage , to paie their offring to Venus for their ch●stity , all the rest of their liues .

7 And what may we thinke of Saturne Iupiters father ? Doe not Hesiod● and Diodorus testify , Ludouic . viues vbi supra ex Hesiodo Euem●ro & Diodoro . that he was also a very wicked man , and that he d●priued his owne father of his kingdome , as he himselfe was after depr●ued of his by Iupiter his sonne ? In like sort doe not all authors agree , th● Mars the great God , and protectour of the Roman Empire , was taken adultery with Venus ? Which ministred to the poets ample matter , f● their further fictions ? Also Berecinthia or Cibele , called the mother of t● gods , was not shee starke mad with the loue of Atis , as shalbe decla● more particularlie after a while ?

8 And what neede I speake seuerally of euery one of the gods ? Seeing ●merus a Siciliā , Vide Ludouic . viuem in Comment . in li . 6. S. Aug. de Ciuit . Dei , ca. 7 Euseb . de praeparat . Euang li . 2. ca. 4. who wrote their history , ( which he collected with gre● industry , out of the ancient records of their temples ) declareth thē all to ha● bene so impious , and beastly , that he was held by some in those times , 〈◇〉 no better thē an Atheist , & an enemie of the gods , for writing the tru● & yet his history was generallie called , Sacra historia , the holie history .

9 But perhaps some may thinke , that the Romans hauinge receiued th● gods , and their ceremonies from Greece , were deceaued by the comm● opinion of the Grecians , who had adored them for gods long before , a● that their owne proper gods ( such I meane as they themselues deified ) w● of more worth , or of better fame at least : Which neuertheles , was 〈◇〉 thing so , Titus Liuius Decad . 1. li . 1. Plutarc . in vita Romuli . Vide Ludouic . viuem vbi supra . in li . 5. c . 23. Lactant . lib . 1. cap . 20. Plutar . in Romulo . Vide Ludouic . viuem vbi supra in li . 4. c 8. La●tant . vbi supra . as may appeare by their deification of Romulus their first fo●der , who was a parricide of his owne brother , a breaker of leagues , & lawes , humane , & deuine , and such a tyrant , that the Senators whome had made , killed him in the senate : and yet neuertheles , though th● thought him vnworthy to liue , they held him worthy of deuine h●nour , & by a decree of the senat , made him a god . So also , Tiberinus of ) ba , a notable theefe , and robber , being by the iust iudgement of G● drowned in the riuer Albula ( which hath bene euer since called Ty● was made a god by Romulus . So also , Flora , a common strompet , was re●ued , & declared for a goddesse by the Romans , & honored with an ima● and with such beastlie feastes , called Floralia , that I am ashamed to spe● of the particularities thereof , which may be seene in Lactantius .

10 This Flora was also called Larentia , and was nurse to Romulus , hau● bene so incontinent , that she was called Lupa ( which in those daies not onlie signifie a shee wolfe , but also a common queane ) whereupp● grew the fable , that Romulus , and Remus were nourished by a shee wo●

11 But besides this Larentia , there was also an other of the same name , & ●uality , & honored , by the Romans for a goddesse , vppon this occasion , Plutar . in Romulo . S. Aug. de ciuit . Dei . li . 6. c . 7. as ●lutarke writeth . A priest of Hercules , saith he , being idle , and disposed to ●ort himselfe , inuited his god to play at dice with him , vppon condition , ●hat if the god did winne , the priest should make him a great banket in ●is temple , and seeke him out the fairest woman that could be found , & ●f the priest did winne , the god should bestow vppon him somewhat of ●reat valew , fitt for a god to giue . This bargaine being made , or at least ●euised in his owne braine , he cast the dice , first for himselfe , and after ●or the god , and acknowledging himselfe in the end to haue lost his ●ager , he prepared a sumptuous bankett , and sought out Larentia ( be●ng famous for her beautie at that time ) whome he hired to lie in the ●emple all night , which shee did , and they say , shee was admonished by Hercules , that shee should make choise of one to be her freend , whom ●hee should meete first in the morninge , at her going out of the temple , ●nd so it fell out , that it was one Tarrutius , a verie old man , exceeding ●ich , and without children , who lead her home to his house , and within 〈◇〉 while died , and made her his heir of all his goods , and possessions , ●hich shee leaft after her death , to the common welth , in recompence ●hereof , shee was made a goddesse , and the feasts called Larentinalia ●ere ordained for her honour , and seruice .

●2 Whereby we may see , what manner of gods the Romans had , aswell ●f their owne choise , as by tradition from the Grecians : and if we consi●er withall , with what ceremonies , feastes , & sacrifices these gods were ●onored , and serued , we shall find some of them , so ridiculous , & others ●o impure , beastly , and impious , that wee may both wonder at the blind●es of the Romans , and also easily conceaue , what bad effects their reli●ion must needes worke in their common welth .

●● As concerninge their foolish and ridiculous ceremonies , I shall not ●eede to produce any other wittnes , then the graue philosopher Seneca , Seneca apud Aug. de ciuit . Dei lib . 6. ca. 10. ●ho hauing derided the Egiptian rites , addeth : Huic tamen furori , &c. Yet ●is madnes lasteth but a while : It is tollerable to be madde once a yeare . ●ut if you come to the Capitoll of Rome , and see what passeth there , you ●ilbe ashamed to see such publike folly , & fury all the yeare long : one stā●eth there to tell Iupiter what a clock it is : an other to make all the other ●ods obey him : one is his seargeant , & an other is his ointer : some there ●re , whose office is to dresse the heads of Iuno , and Minerua , standing farre ●rom their temples , and images , and only counterfeiting to doe it , with a ●aine motion of their handes , & armes , whiles others hould the looking ●lasse : some also inuite the gods to their law dayes : some present them memorialls , and enforme them of their causes : and the ould Arche●●ntalon , being already so discribed , that he is cleane out of date , and no longer fitt for the stage , playeth his part euery day in the Capitoll before the gods , as though they would take pleasure to behould him , whom men deride and comtemne . All kynd of tradesmen are there idle as though they were entertained to worke for the gods : yet , they may be borne with , for that they offer them not any vile , or infamous , but onlie superfluous seruice . But what say you of the women that sitt in the Capitoll , and thinke that Iupiter is enamored of them , & yet are not afraid of Iunos frowninge lookes ? Thus saith Seneca : who being himselfe a Painym , worthly skorneth ( as you see ) the childish superstition of the Romans , and their ridiculous religion .

14 But what ? Was not also the solemne ceremonie of the Lectisternia most vaine , friuolous , and irreligious ? When to pacifie the wrath of the gods , in time of great plague , and pestilence , they made them great bankets in their temples , and prepared beds for the gods and goddesses ? Whereof Liuy declareth the origen , Liu . lib . 5. Dec. 1. an . vrbis . 356. saying that there was a great plague in Rome , a litle before it was taken by the Gaules , and that for the remedy thereof , the Romans had recourse to the bookes of the Sybils , where they found ( as it seemed to them ) that they should appease the gods with bankets for eight dayes together , and make three festiuall beds in the temples , for Apollo and Latona , Hercules , and Diana , Mercury and Neptunes : by which meanes saith Liuy , the wrath of the gods was pacified , and no maruaile if their choller were asswaged after so much good cheare , and so good entertainment for so manie dayes together .

15 But what could be either more vaine , or more impious , yea , and dishonorable to their gods themselues , then their stage playes , instituted specially for their honour , to be vsed in their greatest solemnities ? Wherein nothing els was represented , but their dissentions , quarrels , warrs , thefts , and adulteries , & nothing heard but contumelies , railing , and reuilinge speeches against them , as though the gods ( if they had bene any thing at all ) could haue bene delighted with their owne shame , and reproch , or could haue thought themselues to be honoured by their dishonour ?

16 Such were the playes called Megalesia , dedicated to the honour of Berecinthia , the mother of the gods , and celebrated the twelfte of Aprill : the occasion whereof , I thinke good to relate , as also the storie of the great goddesse Berecinthia , not much vnlike to a comedy , seeing I speake now of stage playes .

17 This Berecinthia , being called also Cibele , and Idea , was daughter to Minos , one of the most ancient kinges of Phrigia , who vppon a prophecy ( which seemed to threathē him some great harme by her ) exposed her , Diodorus Sicul . li . 4. Bibliothecae . Vide Ludouic . viuem . Comment . in li 1. de ciuit . Dei . ca. 4 as soone as shee was borne , to be deuoured of wild beastes , vppon the mountaine called Cibelius , wherevppon she was afterward called Cibele , but being found there by a sheppards wife , & brought vp by her , as her owne daughter , shee grew in time , to be a woman of a very rare beauty , & falling in loue with a younge man called Atys , had a child by him . Afterwards her father , hauing heard the great fame of her beauty , and discouering with all that shee was his daughter , sent for her home , and when he vnder stoode that shee was corrupted by Atys , he caused both him , and her nurse to be killed , whereuppon she fell starke mad with sorow , and loue of her Atys , and ranne out of her fathers house , wandring about the country with a tabber , & pipe , and her haire about her eares , vntill shee died . And within a while after , it chanced , that all Phrigia , being greatly afflicted with famine and pestilence , the oracle commaunded the Phrigians , for remedie thereof , to worship Atys , and Cibele : which they did first vppon the hill called Berecinthius , where vppon shee was called Berecinthia : and after vppon mount Ida , and therefore shee was called Idea , and out of an erronius conceit of the people , that shee was mother to Iupiter , Iuno , Neptune , and Pluto , shee was called at length the mother of the gods . This mad gadding goddesse , was as madly serued , by as mad ministers as her selfe : for her priests ( who because they vsed to drinke of the riuer Gallus in Phrigia , were called Galli ) became phrentick , and madd , as oft as they dronke thereof : and with kniues , cut their owne faces , and other partes of their bodies , running vpp , and downe , and biting one , an other in honour of their goddesse , to expresse both her madnes , and their owne . But to declare how shee came to be honored of the Romans , it is to be vnderstood , that manie yeares , after that she was thus deified , and adored in Phrigia , it chaunced in the second warr of Carthage , that the Decemuiri of the Romans , found a prophesy in the bookes of the Sibils , Liuius dec . 3. li . 9. which as it seemed to them ) promised the Romans great victories , and expulsion of their enimyes out of Italy , in case they procured that the mother of the gods should be brought to Rome from Phrigia : whereuppon Embassadors were sent to demande it of king Attalus , who then raigned there , and they were commaunded by the way , to passe by the oracle of Delphos , to enquire what hope they might haue of good speed●● the oracle tould them , that they should obtaine their demaunde , and admonished them , to haue a speciall care , that the most vertuous man in all the citty of Rome , should be sent to meete , and receiue her . The Embassadours went from Delphos to Phrigia , and easelie obtaine their request of Attalus , who directed them to the mountaine of Ida , where this great goddesse had her habitation . And there no doubt they expected to find some great matter , or rather some great maiestie in the mother of the gods , who they vnderstood should driue their enimies out of Italy , and repair their wracked common welth , yea and should not be receiued , or entertained by any other , but by the verie best man in the citty of Rome .

18 But when they came thither , they found nothing els , but a huge great stone , called in that country the mother of the gods , which they tooke vp with great honour , and reuerence , and carried to Rome , aduertising first the Senat of their returne , where vppon Scipio Nasica . ( who was esteemed at that time the most vertuous man in the citty ) and all the matrons of Rome , were sent to receiue this great stone goddesse , in the name of the senate , and of the people : which was performed the twelfth of Aprill , with verie great pompe , and solemnity , in the consulat of Scipio Africanus , and Publius Licinius : and thirteene yeares after , Iunius Brutus dedicated a temple to her , and instituted the playes called Megalesia , in honour of that dedication , which playes were such , as they must needes haue irritated the gods to the destruction of Romans if they had not bene all as stony , stupide , and senselesse , as their mother , for not only the players vsed all kind of reprochfull tants , and iestes , towards Berecinthia , and her louer Atis , but also all the streets , and euerie house in Rome , during those feastes sounded fotrh nothing els but their shame , and infamie : besides that the most honest , and ciuill citizens of Rome , Heredian . in Comodo . vsed all that time , to goe desguised from house , to house , and to speake most dishonestly , and filthily , all that they could deuise .

19 Therefore to conclude this story , what could be either more ridiculous , or more impious in the Romans , and their religion , then to deifie , whome they diffamed , and dishonoured , and to defame , and dishonour those , whome they deified ? The like also may be said of their other stage playes , whereof we haue sufficient examples in Terence , and Plautus , wherein their gods are described to be theeues , rauishers of women , adulterers , and most wicked men , which is so notorious to euerie boy in grammer schooles , that I shall not neede to saie any more thereof in this place . Neither yet doe I thinke good to speake of their most impure , and beastly ceremonies in their feastes , called Saturnalia , dedicated to Saturne , S. Aug. li . 2. de Ciuit . Dei ca. 6. Num . 9. and Fugalia , instituted in the honour of the goddesse of mirth , which ( as S. Augustin saith ) might truly be called Fugalia pudoris & honestatis , driuers away of honestie , and shamefastnes . And no lesse beastlie were their Floralia , whereof I haue said some what before : and their feastes dedicated to Liber , or Bacchus , of which there were two sortes : the one called Bacchanalia , Liuius . Doc . 4. li . 9. celebrated at the first onlie by women in the day time , who hauing tipled well vntill they were dronke , ranne vpp and downe , as though they had bene surprised with some deuine fury : but afterwards men also concurred in the celebration of the feast in the night , vntill at length , such horrible impietie was practised therein , of adulteries , incest , sodomie , witchcrafts , murders , subornation of false witnesses , and diuers other mischeefes , that , the same being discouered by a Spanish woman , there were seuen thousand men , and women , Ibid●m . either put to death , or banished , or forced to flee , and the Bacchanalia vtterly abolished .

20 But the other sort of Bacchus feastes , called Sacra liberi patris , the feasts of the father liber , were neuer suppressed , though they were replenished with all kind of beastlie impuritie : and celebrated , not in secret , or priuat houses , but publikelie in townes , and abroad in the country in the high wayes , for a whole moneth together : wherein such filthie , & lasciuious spectacles were represented , & such beastlie ceremonies practised , that I am ashamed to thinke thereof , and much more should be to relate the particulars , which could not but incense , & kindle in the behoulders , vnquencheable flames of lust : though neuertheles , the most chast matrons were manie times compelled to plaie their partes therein , and as S. Augustin saith , to doe that in publike , which common queanes , Augustin . de ciuit . Dei . li . 7. ca. 21. should not be suffred to doe in the presence of matrons .

21 And therefore omitting to speake further , of the feastes , and ceremonies of that kind , I will conclude with their inhumane , horrible , and abominable rites , consisting in their bloodie ceremonies , and sacrifices of men , which Seneca reproued , and abhorred in them , saying : Seneca , apud S. Aug. de ciuit . Dei . li . 6. c . 10. Se ipsi in templis contrucidant , &c. They kill themselues in their temples , and pray to theyr gods , with their woundes , in such sort , that no man can make any doubt but that they were starke mad . And if there were but few of them , it might be borne with all : but their best defence , or excuse from madnes , is their multitude of mad men . Thus saith he . And Arnobius testifieth that the custome of sacrificinge men , was vsed amongst the Romans , euen to his time , saying that the Romans were then wont to sacrifice Greekes , Arnobius contra gentes . and Gaules , of either nation a man , and woman : Hodieque saith he , ab ipsis Latia●is Iupiter homicidio colitur , &c. and euen at this day , Iupiter latialis is worshipped by them with the murther of men , and satiated with the blood of malefactors , which is a sacrifice fitt for the sonne of Saturne . Thus farr Ar●obius . Whereby it is euident , that although such sacrifices of men , hauing alwayes before , bene mose vsuall amongst the Romans , Greekes , Carthaginenses and Gaules , were first prohibited by a decree of the Senate , about a hundred yeares before our Sauiour was borne , Plinius li . 36. anno vrbis 657. S●eton . in Augusto . Lactant . de falsa religio . li . 1. c . 21. Eusebius . and afterwards againe , by an other decree of Augustus Caesar : yet neuertheles they ceased not of a long time after , as it appeareth also by the testimony of Lactantius , and Eusebius , who witnes ; that men were sacrificed to Iupiter Latiali● vntill the yeare of our lord 300. which was about the thirteenth yeare of the Emperour Dioclesian .

22 This shall suffice for their gods , and sacrifices , though much more might be added , which I omitt for breuities sake . And now to saie somewhat of the effects thereof , who can be so absurde to thinke , that such a religion could either be a true religion , or yet profitable to the common wealth , seeing it must needes breede in the professours thereof not onlie extreame corruption of manners , but also contempt of all religion , and verie Atheisme ? For first to speake of the corruption of manners : who seeth not , that the more religious , and deuout the people should be to such wicked , and beastly gods as these , the more wicked , & beastly they should become themselues ? Seing it is naturall to eueri one , to desire and endeuour to imitate the deuine nature , which we truly acknowledge to be most happy , and most perfect : and cannot with any reason imagin any other way , or meanes , to attaine to perfect felicitie , and immortalitie , but by being like to almighty God , who is the fountaine of beatitude , and the true paterne of all perfection .

23 And this the crafty serpent , and ancient enimie of mankind , knew so well , that he tooke an especiall occasion thereby , to perswade our first father Adam , Genes . 3. to transgresse the commaundements of God . Eritis ( saith he ) sicut dei : you shal be as it were gods . And by the same meanes also Lucifer himselfe fell : Isay . 14. Ascendam ( saith he ) & similis ero altissimo : I wil ascend , and be like to the highest . Therefore it is no meruaile , if euery one desireth to be like the God , he adoreth , and serueth : seing it cannot be thought , that there is any euill , or imperfection at all in the deuine nature , or that God doth any thing either vniustly , Lucian in Menippo . or vnaduisedly Which Lucian , an Atheistical pagan , noteth verie well of such as professed paganisme in his time , alleaging himselfe for example , saying , that when he was a boy , and heard out of Homer , and Hesiodus , not onlie the seditions , and warres of the gods , but also their rapes , adulteries , and thefts : he beganne euen then to be greatly affected towards those vices , perswading himselfe , that if they had bene euill , Chap. 8. nu . 26. Aug. de ciuit . li . 2. cap . 27. the gods would neuer haue vsed them , as I haue declared in Lucians owne wordes , in my first part , vppon the occasion of an absurd law of Aristotle .

24 Therefore S. Augustin , speaking of those gods of the Romans , and of the effect that their example must needs woorke in the common welth , saith , Haec ignominiosa deorum facta &c. Those ignominious acts of the Gods whether they were shamefullie , & wickedly fained , or more shamefullie , & wickedly committed , were publikelie represented to the eies , & eares of the people , who seeing such things to be pleasing to the Gods , & committed by them , easilie beleeued that they might both be offred to their seruice , and also imitated . Thus saith he .

25 Furthermore this religion of the Romans , did not onlie seeme to promise to the professors thereof , a similitud , or likenes of God , but also diuinitie it selfe , by the meanes of vice , for what els could the common people conceiue , but that diuinitie was the due reward of vice & wickednes , seeing that most wicked men , & women , ( name●ie Saturne , Iupiter , Mars , Bacchus , Hercules , Romulus , Tiberinus , Venus , Lau●entia , Flora , & such other , ( as had benne tyrannts , adulterers , theeues , common queanes , & strumpets ) were honored as Gods & goddesses , whiles on the other side Coriolanus , Camillus , Scipio , Cato , Brutus , & other Romans , famous for their vertue , were neither Deified after their ●eaths , nor yet could whiles they liued , long continue in the grace , and ●auour of the people , but were some of them banished , others other●aise disgraced , & some of them forced to bereaue them selues of ●heir liues ; yf then a good , & vertuous life , might seeme to merit ●eification , who woold not think that these vertuous men , had better ●eserued to be made Gods , then those notable villaines , whose filthie 〈◇〉 beastlie sacrifices , & detestable feasts , gaue sufficient testimonie ●euen to the most ignorant ) of their turpitude , and impietie ? who ●hen was imbued with paganisme , and had not reason , rather to make noise to satisfie his lust , and loose the bridle to all vice , with Iupiter , ●●no , Venus , and the rest of those gods , and so hope in the end to be , ●ade a god ; then to liue vertuousslie with Camillus , Scipio , Cato , and ●ther such , and reape no other benefit , therebie in the end , but danger , 〈◇〉 least of banishement , or disgrace ?

●6 Moreouer , was not the dedication , and deification of the vices , ●nd sinnes them selues , a wonderfull prouocation to vice , and sinne ? ●speciallie seeing that the corruption of humane nature ys such , that 〈◇〉 doth not commonly so much seeke a iust cause to sinne ( which yt ●an neuer haue ) as some apparant pretence thereof , couered with ●●me cloake of vertue . And what better colour could anie man haue 〈◇〉 commit notable villanies , then not onlie to doe gratefull seruice to ●●me god , or other , but also to doe a deuine act , I meane some sinne , ●●at was held to be a God ? Who would trouble himselfe , to restraine ●●s lust , and concupiscence ; to bridle his affections , and to conquer his passions , and to haue no God for his patron , when by satisfying hi● lust , and taking his pleasure , he might hope to haue the protection o● two goddesses , Volupia , and Libentina ? for by those names were pleasure , and lust deified , as I haue signified before . Could any man haue a better pretence , or a greater occasion to sinne , then to serue these goddesses , to be like them , to be gratefull to them , yea , and to doe an ac● that was reputed to be deuine ? Where vppon it must needes follow● that the more religious those were , who professed that religion , the more impious , and wicked they were , and that the common wealth according to their religion , was then most religious , when it flowe● with all intemperance , vice , and wickednes .

27 But here perhaps you will demaunde of me , whether the Roman were in deede so vicious , and wicked , as I presume by their religio● they were , D. August . de ciuit . dei . li . 5. c . 15. specially seeing that S. Augustin , greatly commendeth them for their vertue , and thinketh that in respect thereof , God gaue them the empire of the world . Whereto I answer , that although some o● them did now , and then some notable acts of morall vertue , yea , an● that a kind of ciuill iustice , florished in their common welth ( for th● which S. Augustin affirmeth that God rewarded them with tempora● dominion , as I haue signified in the first part of this treatise ) neuertheles it cannot be denied , but that they were generally most wicked , a● may appeare by the testimony of Cicero , Cicero apud Aug. de ciuit . dei . lib . 2. cap . 21. who pitifully lamenteth th● vtter decay of vertue , and the generall corruption of manners in h●● dayes , imputing thereto , the fall , and ouerthrow of their commo● welth . Nostris vitiis saith he , non casu aliquo remp . verbo retinemus , reipsa ve● iampridem amisimus . We retaine our common welth only in name , and ha●● long since lost it in deede by our vices , and not by any casuality , or chaunce . Sal●● also confesseth the same , Salust . apud D. August . ibidem . ca. 18 complaininge exceedingly of the coueteou●nes , riot , cruelty , discord , and all kind of wickednes in his tyme . An● although he seeme to attribute it in some part , to the ouerthrow o● Carthage , ( the feare whereof , while it stood , was , as he thought , som● bridle vnto them ) yet it is manifest inough , by their owne historie● that before that time , they were generally most wicked , as may appear by the feastes called Bacchanalia , Liuius Dec. 4. li . 9. suppressed at length for the abominable impiety which was excercised therein , by an incredible number o● men , and women : insomuch that aboue seauen thousand , were executed or banished for the same , in the yeare 568. after the foundation o● Rome , as I haue declared before : And this happened , forty yeares before the destruction of Carthage , Num . 19. which was razed in the yeare 608.

28 And againe , aboue one hundred yeares before the prohibition o● the Bacchanalia , there was discouered a horrible conspiracy , amongst the very matrons of Rome , to poison the cittie , Liuius Dec. 1. li . 8. Eutrop . li . 2. for the which three hundred , and seauenty of them , were executed , after they had poisoned a great number of men of all sorts , and qualities ; Whereby it may easely be gathered , how maligne , and impious the people were generally at those daies , seeing that the feminine sex , naturally endued with modesty , mildnes , pitty , and compassion , was seazed with this furious , and extrauagant impiety , cruelty , and thirst of humane blood , without any other cause , then the malignity of their owne natures . And this passed , whiles the Romans were held to be most vertuous , to wit , in the yeare , after the foundation of Rome , long before they had extended theyr dominion out of Italy . Besides that , An. vrb . 423 if we consider the tyrannicall oppression of the people by the nobility , presently after the expulsion of the kinges , the continual seditions , where with the common wealth was perpetually garboiled , from that tyme , vnto the Monarchy of Augustus Caesar , their detestable ingratitude towards the worthiest patrons , protectors , and propagators of their common welth , as Coriolanus Camillus , both the Scipij , Cicero , and diuers others , Plutarc . in their liues . and finally the insatiable ambition , and horrible cruelty , of diuerse of their gouuernours , namely of the Decemuiri , Appius Clodius , and his fellowes , of Marius , Sylla , Carbo , Cinna , Liuius Dec. 1. li . 3. and lastly of the Triumuiri ( of all which I omitt to relate the particularities here , because I shall doe it heareafter at large , vppon an other occasion ) if , I say , we consider all this , Chap. 11. sub fin . we shall euidently see , that all kind of wickednes reigned amongst them in the highest degree , from the very beginninge of their common welth . So that though they excelled other nations in some vertues , pertaininge to the gouernement of their state , and especially in a kind of ciuill iu●tice , and exact military discipline , yet they were otherwise most vicious , and wicked : whereby yt well appeared that the politicall ver●ues , wherein they surpassed other people , were no true vertues , proceeding of no other ground , but of vaine glory , and an extreame desire of honour , ioined with a great loue to their common welth , Chap. 13. nu . 5. as I shall haue occasion to signify farther hereafter .

●9 In the meane tyme thou seest good reader , that I haue euidently proued in this chapter , twoo thinges : the one that their religion was ●o abominable , that the practise of it could not but make them most ●orrupt , vicious , and wicked : & the other , that the same was manifest ●n them by the effect , to wit , by their notorious corruption of manners ●ice , and all kind of iniquity : which will yet be much more euident , when I shal haue proued that their religion cold not but produce also in them meere Atheisme ( that is to say , contempt of God , and of all religion ) and consequently redouble their wickednes , and impiety .

30 But because this chapter ys alreadie growne long , I will remit the discourse thereof to the next , wherin I will first discouer the superstitious vaintie and absurdity of their diuinations ( which were also a par● of their religion ) and then will shew how pernitious the same were t● their state , and lastlie I will treat of Atheisme , and proue that the same must needes growe of their religion , to the inestimable dommage o● their common welth .

That the profession of the Augurs , and Southsaiers amongst the Romans , an● all their manner of diuination , was friuolous , vaine , and most pernitio● to their common welth : Also that their religion could not but breed● Atheisme in verie manie of the professors of yt , and was also in that respect contrarie to reason of state : to which purpose yt ys declared , how Atheism● destroieth common welth . CHAP. 8.

1 AMongst the ridiculous toies , and superstitious vanitie● belonging to the religion of the Romans , none was ethe● more friuolous , or preiudiciall to their state , then thei● southsaying , or maner of diuination , to know futur● euents by the flight of eagles , by the voice of birdes , by the feedin● of certaine chickens , which were kept in cages , by the falling of thunderbolts , by shooting of starres , by looking vppon the intrailes o● the beastes which they sacrificed , and by diuers other foolish obseruations , reduced to an art , or science , professed by those that wer● called Augures , and Aruspices : of whom the latter made their coniecture by the entrailes of beastes , by thunder bolts , and by all kynd o● strange and prodigious euents , and the former , to wit , the Augur●● deuined by birdes .

And to these diuiners , there was such respect borne , and so muc● credit giuen , that all the cheefe actions in the common welth , depended vpon their resolution : in so much , that nothing of moment wa● resolued , or executed , but they were first consulted with . For whe● the Consuls , or other officers were to be choosen , or the magistrate● to goe to their prouinces , and charges , or warre to be denounced , o● peace made , or a battaile fought , or anie such important matter to b● executed : if then the Augurs , or Southsaiers , opposed them selue● vppon pretence , that either the chickens would not eate , or that som● crow had not fauourablie chanted , or that some thunderbolt had no● fallen aright , or perhaps ( as once it fell out ) some mouse had gnawe● the gold of the temple , or finallie that some strange , or vncoue● matter had hapned : then , I say , neither the election of officers was held for good , nor the gouernours were to goe to their prouinces , nor the magistrates to vndertake their charges , nor warr to be denounced , nor peace to be made , nor yet battaile to be giuen , though the enemie were neuer so weake .

2 Here vppon Cicero saith , that the authoritie , and power of the Augurs , Cicero de leg . li . 2. was such , that they could ratifie or annullat the election of the highest officers , dimisse , or dissolue assemblies , depriue magistrats of their offices , ordaine , or forbid the senat to treat with the people , yea , and that , nihil domi , nihil foris , per magistratum gestum &c. nothing was done by anie magistrate , at home , or abroad , which could be ratified without their authoritie . Liuius Dec. 1. lib . 4. And hereof the experience was seene manie times . As when the frist tribunes of the souldiers were chosen , to witt , Aulus Sempronius Atratinus , Lucius Atilius , and T. Caecilius , these were by the decree of the Augurs , forced within a while to renounce their office . The like also happened to the two consuls Scipio , Cicero de diuinatio . li . 2. and Figulus , and to omit diuers other examples , which might be alleged in this kind . P. Claudius the consul was condemned , and executed , because he went to sea contrarie to the opinion , Valer . maxi . li . 1. c . 4. and resolution of the southsaiers ; insomuch , that Lucius Iunius his companion , aswell in office , as in his nauigation , killed himselfe , to auoid the ignominie of like punishment .

3 But who seeth not the absurditie of this ? For , if there were any force , or power in byrdes , beastes , or senseles thinges to foreshow , and pronosticate the vncertaine euent of mens actions , it must needes be said , that the same proceeded , either of some natural propertie in them , or of some deuine institution , and operation aboue nature . But that this cannot be ascribed to any naturall cause , it is euident inough ; seeing that those , who were most addicted to these diuinations , found so litle probabilitie , or ground of naturall reason , to maintaine the reputation thereof , that they referred them whollie to a deuine operation . In which respect , there was emongst the Romans a solemne priesthood , and colledge of Augurs , who were called . Iouis optimi maximi sacerdotes interpretes & internuncij : The priestes , interpreters , and messengers of the greatest , and best God Iupiter , and Diuorum Augures , the Augurs of the gods : who , as Seneca testifieth , Seneca natural . q li . 2. 45. & 46. taught that the birds were moued by a deuine instinct to foreshew , good , or bad successe : and that the thunderbolts were cast out of the cloudes by a speciall prouidence , and disposition of the gods , to signifie future euents , good , or bad . But how ridiculous this their opinion , and doctrin was , it may appeare diuers waies . Cice●o li . 2. de diuinatione .

4 First by the fabulous origen , and begining thereof which Cicero recounteth , according to the opinion , and tradition , of the greatest , and ancientests deuines , to wit , the Hetrusci or Tuscans , who deriued it from one called Tages , who they say was plowed vp out of a furrow by chaunce , as one was tilling , and plowing the ground in Hetruria . And this Tages , say they , being like a child in bignes , and shape , but like an ould man for witt , and iudgement , taught all the art of diuination , or southsaying to the people of that countrie , whereat Cicero , scoffeth in good earnest , and with great reason .

5 But what beginninge soeuer it had ( which was most like to be some illusion of wicked spirits ) the very maner of their diuination , sufficientlie bewraieth the vanitie thereof , seeing that ( to omit many other impertinent toies , ) they kept alwaies , chickens in a cage , and when they would know the successe , or euent of any thing , they let them out , and gaue them certaine liquide sopps to feede on , and if they refused to eate , Idem ibid . li . 1. & 2. it was taken for an ill signe , and if they fled away , it was much worse , but if they did eate greedilie , it was held for a very good pronostication , and specially if any of the sopps fell out of their mouthes vppon the ground , which was called , tripudium solistimum , and counted for the best , and most fortunat presage , that might be .

6 But who seeth not the foolerie of this ? For what wonder was it to see hungry chickens , eate hungerly , or that some part of the liquid sopps , fell from their mouthes vppon the ground , when they tooke more then they could swallow at once , as commonly they would doe , when they were hungry ? Where vppon it must needes follow , that the diuination could not but be very good , Idem li 1. de diuinatione . if it were taken , when the chickens were fasting , and therefore Flaminius , answered well to the Augurs , when they forbad him to fight with Hannibal , because the chickens would not eate : then ( saith he ) I see well wee must fight only when they are hungry , and not when they are full .

7 The like folly Seneca noteth in their obseruation of thunderbolts , whereof they said , there were three kindes : The first of those which Iupiter cast alone , and those were taken for very good signes : the second were such as he cast with the counsell of twelue gods , and those were very ominous and vnfortunate : and the third were those , which certaine superiour gods cast downe of their owne accord , and that kind of thunderbolt was held to be most pernicious , and to portend some greater desaster , where vppon Seneca saith , quid tam imperitum es● &c. Seneca , natu●al . quastio . li . 2. c . 42 & 43. What is so foolish as to beleeue , that Iupiter , some tyme with his thunderbolt striketh trees , pillers , yea , and his owne images , and leaueth wicked men vntouched : or that he hath not witt , or iudgment inough , to cast his boults himselfe , but that he must haue the aduise of other gods : or els that those thunderbolts should be counted fortunate , which he casteth alone , and those desastrous and vnlucky which he casteth with counsell , and aduise ? Thus saith Seneca . Who neuertheles , though he reiect this kind of diuination , referring it only to the inuention and deuise of men , yet draweth out of it , a notable morall lesson for princes , whom he admonisheth by the example of Iupiter , to doe good alwayes by themselues alone , and whensoeuer they are to hurt any , to take the aduise of many , Hoc discant reges , saith he . Let kinges learne this , that Iupiters owne iudgement suffiseth not , Ibidem . when he is to strike any thing with his thunderbolt . Thus saith he drawing like the good bee , the holesome hony of a good document , out of the venemous herbe of vaine superstition . But to proceede .

8 The contrariety & repugnance of their diuinations , sheweth also euidently that there was no deuine operation in them , but that they were most fond , and friuolous : For whereas the Greekes , and other nations , had their Augurs , and Southsaiers , aswell as the Romans , their manner of diuination , was farr different , and many times very contrary , as Cicero declareth . The Romans held , that the thunderbolts which fell on the leaft hand were the best , where as other nations , Cicero li . 2. de diuinat . accounted the same for the worst , and most vnfortunate , esteenning those to be the best , which fell on the right side : And the very same difference , and contrariety of opinions , may also be obserued amongst them , concerning the flying , and chaunting of birds : and what meruaile ? Seeing that many times in some one consultation , the pronostications were cleane repugnant , one to an other , Idem ibid . as when twoo beasts were sacrificed at once , or one after an other , the entrails of the one , were very faire promising great good , & the other very foule , threatning great euill . As it fell out before the conflict , wherein the famous . M. Marcellus was slaine , & Crispinus his felow consul mortally wounded , Liui . Dec. 1. lib . 10. by the souldiars of Hannibal . In the warr also , which the consul Lucius Papirius made with the Samnits , it hapned that the chickens would not eate ( which signified that he should not fight ) and yet at the same time a crow gaue a signe of battaile .

9 But what neede I alleadge other reasons to proue the vanity of deuinations , seeing that experience did sufficiently shew by the vntruth thereof , that they were either alltogether casuall , or els that they proceeded from the father of lies , as it appeared in the foresaid warr , which Papirius had with the Samnits , wherein the Augure being consulted concerning the issue of the battaile , belied his chickens , denouncing vnto Papirius , tripudium solistimum ( that is to say , telling him that the chickens had eaten so greedily , that the sopps fell out of their mouthes which was counted the best signe that might be ) when neuertheles they had eaten nothing at all , Liui . li . 1. Dec. 1. & yet Papirius , giuing battaile had a notable victory . And king Deiotarus , who , as Cicero testifieth , would doe nothing without the consent , Cicero de diuinat . li . 2. & counsell of the Augurs , had all the fauourable presages , that could be wished , when he went to assist Pompey in the ciuil warres , as also Pompey himselfe , was assured of the victory by all the Augurs , & Southsaiers of Rome , & yet they were both ouerthrowne , & Deiotarus lost his kingdone , & afterwards Pompey his life .

10 Also a principall Southsayer , pronosticated to Iulius Caesar very ill successe if he passed into Africk before winter , Idem ibid . which neuertheles he did with very good fortune to himselfe , & great dommage to his enemies . And before the famous bataile at Cannae , betwixt Hannibal , and the Romans , Arnob . contra gentes . the Southsaiers promised victory to Paulus Aemilius the consul , who neuertheles lost his life , & almost all his army , with the greatest disgrace , and detriment to the common welth , that the Romans euer receiued . Idem . ibid . And M. Attilius Regulus , not with standinge the fauourable predictions of the Southsaiers , & Augurs , was ouerthrowne , taken prisoner , cruelly tormented , & murdred by the Carthaginians . Finally many other examples may be alleadged , to shew that many times the deuinations of the Augurs & Southsaiers , either had no successe , or els fell out cleane contrary to their predictions : so that it may wel be said , that when they proued true , it was either by chance , or els because almighty God for a iust punishment of the superstition of the Romans , suffered them to be deluded by the deuill , who being author of these deuinations , did sometimes , for continuance , & encrease o● their authority , more cunningly insinuat himselfe into them : foreshewing such presages , as might be verified , with the euents , wich he foresaw , were most like to follow : whereby he drew them also very oft , into great calamities , as may appeare by the examples alleadged , And as for the meanes how the deuill may foresee , Chap. 36. nu . 8. or know thinges to come , I haue sufficiently declared them , in the first part of this treatise .

11 This then being so , let vs consider a litle what benefit the common welth of the Romans , might reape by these deuinations . Can any man with reason imagin , that it could be profitable , or conuenient to their state , that their most important consultations , and affaires of peace and warre , should depend , not vppon the mature counseil , and deliberation of wise men , and oportunities of tyme , and place , but vppon such vaine toyes , and trifles , as these were , and vppon meere chance ? For seeing there was not any deuine operation in these pronostications ( as it is euident ) what else may be imagined therein , but either casualitie , and chance , for the most parte , or els otherwhiles some diabolicall illusion , as I haue said , which could neuer tend to anie good , but to miserie , ruine , and destruction in the end ? And therefore trulie , if we consider how seriouslie foolish , or rather how solemlie mad , the wise Romans , and Greekes were , to gouerne their greatest affaires by thinges so vncertaine , and casual , we cannot but see , and acknowledge , how weake , and vaine al humane wit , and vnderstanding is , without the light of Gods grace : especiallie , seeing that the wiser sort , aswell of the Romans , as Greekes , saw the vanitie of those diuinations , and yet thought them conuenient to be continued in their common welths .

Cicero and Seneca reiected , and derided them , as you haue heard , Cicero lib . 1. de diuinat . and the Philosophers Xenophanes , Dicaearchus , Cratippus , and Panaetius ( as Cicero testifieth ) did the like : and the wise Cato was wont to say , he meruelled that two Southsaiers , did not laugh one vppon an other , when they mett , to thinke how they cosened the world . Therfore would a man thinke it possible , that anie of these should thinke it necessarie for the common welth , to retaine the vse of these diuinations , which they held to be so ridiculous ? Neuertheles Cicero , after he had sheewed the vanitie of them , by many notable arguments , concludeth , that , Idem l. 2. de diuinat . ad magnas tamen reip . vtili●●ates , retinendum ius augurum , & collegij autoritas : yet in respect of the great profit of the common welth , the right , and power of the Augurs , and the authority of theyr colledge , is to be maintained . and in his lawes he ordayneth thus . Li . 2. de leg . Auguribus qui non paruerit , capitale esto . He which doth not obey the Augurs , let him be punished with death . And therefore speaking also of the consul P. Claudius , who was condemned , and executed , because he disobeyed the Augurs , he saith . Parendum fuit religioni , Idem de diuinat . li . 2. nec patrius mos tam pertinaciter repudiandus . He should haue obeyed religion , neither was the custome of his contrie to be so obstinatlie refused . Thus saith he .

But what trow you might be the great profit , and publik commodityes for the which Cicero , and the rest of the Romans , thought the vse of these diuinations necessarie ? Marrie forsooth , because they were perswaded , that it might redound to the preiudice , and discredit of all their religion , yf this custome ( which had bene religiouslie , and generallie obserued for so manie hundreths of yeares ) should be abrogated . Which reason might haue bene of some consideration , if these graue wise men had not thought , and knowne , that the same was altogether vaine , superstitious , and consequentlie irreligious . Yea , but say you these men perhaps were Atheists , and beleeued that there was no God , and therefore holding that religion was necessarie for the common welth , only for reason of state , they had reason to permit and tolerate some such vanities , as were crept in to their religion , and generallie receiued , rathe● then to abolish them , with the disgrace of their whole religion . Whereto I answer that albeit this reason might passe amongst Atheists in some cases , ( as when the permission of such vanities could not draw with i● anie great detriment , or inconuenience to the state ) yet in this case , thei● follie could not be excused : for that , retaininge as they did , all the vse , & practise of their faiyned religion , for the benefitt of their states , they permitted neuertheles , and vsed such thinges , as were contrarie to all reason of state , and pernitious to their common welth : as it was , to suffer thei● most weightie , and important matters to be gouerned , as I haue said , by chance , and , as it were , by dice-play , or drawing of cuts . seeing that th● crying of a Crow , or the flying of an Eagle , or the falling of a thunderbolt , on the right side , or on the least , or the sacrificing of a beast , with faire , or foule entrails , or such other like thinges , where on the deuiners grounded their predictions , were no lesse casuall , euen in Cicero his owne opinion , then the chance of the dice , or of lots or of cuts , or such like .

13 Therefore when the Romans suffered their affaires to be guided by such casualties , they were as wiselie occupied , as a certein prince , who , as I haue heard , vsed for his sport , and recreation , to determine of the suits of his subiects , by playing at crosse , and pile , with his fauourits , to resolue which memorial should be graunted , and which denied : though to say trulie , the follie and fault of the Romans , was farr greater , then his , in respect that it redownded to the damage , not so much of perticuler persons , as of the whole common welth , and state : which was sett thereby , as a man may say , vpon six & seauen : wheras it is a knowne rule of state , and was punctuallie practised by Tiberius Caesar , Chap. 32. num . 11. ( as Cornelias Tacitus witnesseth ) Non omittere caput rerum nec se in casum dare . Not to omit the first occasions or oportunityes of things , nor to expose himselfe , or his actions to chance , as I haue declared in the first part of his treatise , where I haue also largelie shewed how vnfit it is for a wise man , to leaue anie thing to chance , which may be assured by wisdome , and counsel .

14 What reason then had Cicero to thinke , that it could be profitable to the common welth , that the election of magistrats , the resolution of peace , or warre , the giuinge of battaile , and the execution of other important designements , should depend vpon the casuall crying of a Crow , or the flight of an eagle , Liuius Dec. 1. li . 1. or such like ? Had it bene anie profitt to the Rom● common welth , that Lucius Papirius , of whom I haue spoken before being readye to giue battaile to the Samnits , and requested by his sonne to forbeare , because the chickens of the Augurs would not eate , had it , I say , bene good , or conuenient for the common welth , that he should haue forborne that battaile , wherein he slew aboue thirtie thousand enemies and tooke nintie seauen ensignes , Cicero de diuinat . l. 2. and three thousand eight hundred & seauentie prisoners ? Or had it bene good for Caesar , to haue stayed his iourney to Africk all winter , as the Southsayer aduised him : whereby his enemies might haue ioyned all their forces , and strength , which he by his diligent passage preuented , to their ouerthrow , & his owne great honour , and benefit ? Or was it anie profit to the common welth , that Pompey being most superstitious in obseruing the diuinations of Augurs , Idem Ibid . and Southsayers , was by their fauorable predictions , and promises of victory , encouraged , as I haue signified before , to giue battaile to Caesar , by whom both he , and the common welth . were vtterlie ouerthrowne ? Wherein we may well note the speciall prouidence of God , who out of his iustice permitted that this superstition of southsaying , and deuininge ( wherewith the Roman common welth , had bene so manie hundreth yeares infected ) hould amongst manie other causes , concurre to the vtter ruine thereof : and that Pompey , who superstitiouslie obserued all kind of diuinations , was ouercome , and ruined by Caesar , who vtterlie despised , and contemned them . For so hatefull are those superstitious , vanities to almightie God , that he destroied the nations , which dwelt in the land of promise , partlie for the same , Deut . 18. as he signified to his owne people in Deuteronomy , saing , Quando ingressus fueris terram , &c. When thou shalt be entred in to the land , which thy lord thy God will giue thee , beware that thou doest not follow the abominations of those nations , and let there be none found in thee , who shall goe about to purge , or purifye his sonne , or daughter by fyre , or consult with Southsayers , or obserue dreames , or deuinations by byrds &c. for thy lord doth abhorre all these abominations , and will destroy all those nations for the same , at thy entrance .

15 Thus sayd almighty God to the children of Israel , signifying , how execrable all those kinds of deuinations are in his sight : & therefore no meruaile , if the Romans paid some part of the penaltie thereof , euen by the meanes of the same , it being most conforme to the iustice of God , to punish sinners , by the sinnes whereby they offend him . So that we see , that the religion of the Romans also in this point of their deuinations , was not onlie most hatefull to God , voyde of all verity , and full of superstitious vanities , and folly : but also most preiudiciall to their state .

16 Now it resteth , that I shew , how their religion also produced Atheisme , and consequentlie bred , in that respect , irreparable damage to their common welth . Therefore whereas it appeareth , by the discourse of the precedent chapter , that all the religion of the Romans , was not onlie vaine , friuilous , and ridiculous , but also absurd , and impious : it is now further to be considered , that although in some of the simple sort of the common people , it wrought perhaps no other effect , then superstition , and corruption of manners ( their simplicitie , and credulitie mouing them to the first , and the example of the vicious liues of their Gods , leading them to the latter ) yet in the wiser and more considerat sort of men , it could not but breede an extreme contempt of their Gods , and auersion from all religion . Wherevppon grew those poetical fictions of the Warrs of the Gods , Homer . l. 20 Idem li . 5. & Pangassis apud Arnobium contra gentes l. 4 , not amongst theim selues , ( which Homer describeth at large ) but also with men , and how they were wounded by them , as Iuno and Pluto , by Hercules : Venus and Mars , by Diomedes . Also here Iupiter transformed himselfe into a swan , into a bull , to a dragon , to a goulden shouwer , and to the shape of a man , to satisfie his lust with Laeda , Europa , Proserpina ( who was his owne daughter ) Danae , and Alemena , all which , & diuers others , he corrupted by such deuises , as the poets fained : who if they had not contemned both those Gods , and all their religion , neuer would , nor durst haue inuented , and published such things of them , and so reproched , & reuiled them in their poems , as not onlie the satirical and comical poets did , but also other of the grauest , as Homer , Hesiodus and Euripides . Wherevppon neuertheles it followed , that the common people turned the same to religion , or , as it may more truly be said , to a superstitious deuotion , conceiuing that they honored their Gods , by mocking and reuiling them . For whereas the simple people are wont to frame a conceit of other men , according to the simplicity of their owne good nature , and meaninge , and therefore cannot imagin , but that those , whom they admire for their wisdome , are also to be admired , and imitated for their vertue , and religion : it is no meruaile , though the common sort of painims referred to the honour of their Gods , all that which they vnderstood was written of them by the poets , who were held for the learnedst , and wisest men for manie yeares .

17 Herevppon it grew , that Timotheus the musitian , singing the praises of Minerua at Athens , thought he praised and honoured her greatly , in saying that she was mad , furious , and out of her wits . And in like sort the plaies instituted in honour of the Gods , and to pacifie their wrath , were full of contumelious and opprobrious speeches against them ( as I haue declared before ) : whereby it appeareth that the vanitie , and absurditie of paganisme , did breede in the Wiser sort of men , nothing els but impiety , which became in time , the religion of the simple , in such sort , that scurrilitie was held for sanctitie , derision of the Gods , for deuotion , and their greatest contempt and dishonour , for their greatest honour , and seruice .

18 But what doe I speake of contempt of the gods , growing of paganisme , seeing it is manifest , that it bred in verie manie meere Atheisme . Which was well obserued by Plutarck in the Egiptians , whereby he also condemned at vnawares the religion both of the Greekes and the Romans , which he professed himselfe . The Egiptians ( saith he ) worshipping those beastes ( to wit the Dogge , the Cat , the Oxe , the Ramme , the Storke , the Shornebud , the Crocodill , and other such like ) did not onlie expose all religion to contempt , & derision , but also ingender in the minds of men , a certaine vehement opinion , which drew the simpler , and weaker sort of men to meere superstition , and droue the wiser headlong to beastly cogitations , & conceits full of impiety , and Atheisme . Thus saith he of the Religion of the Egiptians , and reprouing in an other place , the general and common superstition of those times , he saith , that , Plutarch . de superstition . the ignorance , or want of true knowledge of God , meeting with a rude , and hard nature , engendreth therein impiety , and Atheisme : and falling into a more mild , and facile condition , as into a more fertill ground , breedeth superstition , and that thereof also springeth Atheisme , which not onlie taketh roote therein , but also excuseth , and defendeth it selfe there by : for that the ridiculous acts , affections , passions , and witchcrafts of the superstitious , moue many to thinke it better to beleeue , that there are no Gods , then such Gods , as take pleasure in such thinges . Had it not benne better , saith he , that the ould Gaules , should neuer haue had anie opinion , or conceit of God , then to thinke , as they did , that he was delighted with the slaughter and sacrifice of men ? And had it not bene lesse hurtfull to the Carthaginienses , to haue receiued their lawes of Diagoras , and Critias ( two notable Atheists ) then of those who ordained that they should sacrifice their owne children to Saturne ? Thus saith Plutarke , taxing the abuses , no lesse vsuall , and familiar to the Romans and Greekes ( though he name them not ) then to the Gaules , or other barbarous people : seeing their superstition ( I meane of the Greekes , and Romans , ) was most ridiculous , absurd , and impious , aswel for the inhumaine sacrifices of men , as other beastly , and abominable ceremonyes , Chap. 7 , nu . 21. as may appeare by that which I haue signified before , concerning the religion of the Romans , which neuertheles was farre more moderate in all kind of impiety , then that of the Greekes .

19 Therefore it is no meruaile , if an infinit number of Atheists , did spring in time of Paganisme , out of these two fountaines , whereof Plutarck speaketh , to wit , ignorance of the true God , and the execrable superstition , of false , friuolous , and impious religion . Wherein it is to be noted , that I take Atheists , not only for those , who denie that there is a God , but also for such , as denie the particuler prouidence of God in the affaires of men : who are no lesse to be counted Atheists , then the other . For he which houldeth that God is the first cause , and mouer of the heauens , & consequently of all thinges else : & yet doth not acknowledge him for his owne creator , conseruator & Iudge , he may truly be called an Atheist , that is to say a man without a God : for though he beleeue that there is one beginning , and one first cause ( that is to say , one author of nature , or one God ) yet he beleeueth not in him , but graunteth a God to the heauens , and none to him selfe : confessing that there is one only God , but dening that he is his God , and so he is truly a theos , without a God , that is to say , an Atheist . Besides that , denying the prouidence of God , Cicero de natur . Deorum li . 1. and the communication af his grace , he denieth that which is most proper to the deuine nature , and so consequntly denieth God , as Cicero concludeth verie well in his booke de natura Deorum .

20 Thus then we see , what fruite the religion of the Romans must needes yeld , to wit , extreame corruption of manners , and meere Atheisme , and therefore now I will shew , how preiudiciall , and pernicious such a religion is to common welth , to the end , that we may know the tree by the fruite , the mother by the child , and the cause by the effect . And because corruption of manners springeth aswell from Atheisme , as from false religeon : I will first declare how Atheisme destroyeth common welth , and after speake of the other .

21 Is it possible , that the religion , which ' causeth the contempt of God , and Atheisme , should be good for common welth ? No trulie . For if religion be necessary for the establishment of state , ( as I haue proued , and all men confesse it to be ) then the religion , which destroyeth religion , must needes be pernicious to state . Lawes are not onle conuenient , but also most necessarie , and profitable to common welth , yet the law that should ouerthrow both it selfe , and all other lawes , would also ouerthrow , and destroy common welth . For such a law , or religion might well be compared to a candle , fixed to some principall post of a house , which consuming it selfe , burneth the whole house in the end .

22 This will be euedent , if we consider what a one an Atheist is in a common welth , who hauing neither bridle of conscience , nor feare of God , hath commonlie no respect at all , either to his word , or to his promise , or to his oath , or to any lawes , humane , or deuine , when he may with security , satisfie his owne desire , and pleasure : perswading himselfe , that the soule dieth with the body , and that consequentlie , it shall neither be rewarded , nor punished , for any thing donne in this life : as the holie Ghost signifieth notablie in the booke of wisdome , describing the opinion , & humour of Atheists in these wordes . Sap . 2. Wicked men hauing bad thoughts , or cogitations say with in them selues , the time of our life is short and tedious , and there is no ease , or pleasure in the end of man , neither hath anie man bene knowne to haue returned from hell for we were borne , or created of nothing , and hereafter we shal be , as though we had neuer bene borne : for our bodie shal be dead ashes , and our spirit shal be dispersed like the thinne ayre . Therefore come , and let vs enioy the goods which we haue , and vse the creature without delay , as in our youth : let vs fill our selues with precious wine , and ointments , let vs not loose the flower of our time , let vs crowne our selues with roses before they wither , let there be no meadow , or pleasant field , which our riott shal not passe ouer . Let vs leaue euery where signes of our mirth , for this is our part , this is our lott . Let vs oppresse the poore iust man , let vs not spare the widow , nor the ancient man , nor beare respect to the hoarie haires of old age , let our strengh be the law of our iniustice , &c.

23 Thus saith the wise man , in the person of Atheists , and how trulie , it may appeare by the doctrine of Epicurus , and his disciple Mecrodorus ( which I declared in my first part ) who taught , that a wise man , Plutar . contra Colatem . Epicureum . should not bind himselfe to the obseruation of lawes , for respect of conscience , or feare of God , but onlie to auoid punishement : and that he should in all things preferr his priuate commoditie , and pleasure , before the publike good : wherevpon it followeth , that whereas Atheisme infecteth the common welth , there is no more ciuill societie amongst the parts , and members thereof , then amongst brute beastes . For whiles euerie one seeketh his owne priuate good , without respect of the publike , all become for the most part treacherous , & perfidious , one towards an other : whereby there is neither anie true friendshipp amongst them , nor care of couenant , or promise , nor respect of fidelity , nor regard of oath , nor consequently any common welth .

24 And to the end , that this may the more euidentlie appeare , let vs consider the necessitie of oathes in common welth : such being the weakenes , and imbecillitie of all humaine credit , that it needeth to be corroborated , & fortified in manie cases , with the authoritie of some thing , that is esteemed more firme & holie then it selfe . Herevppon the Apostle saith , that men vse to sweare , per maiorem se , Hebr . 6. by one that is greater then themselues , that is to say , by almightie God : for , the corruption of mans nature is such , and the secrets of his hart so alostruse and hidden , that in matter doubtful , one man seemeth not to deserue credit of an other , except God , the iust iudge , who seeth the harts of euerie one , and punisheth all falshood , be called to witnes , And therefore S. Chrisostome saith . S. Chrysost . in act . Apost . ca. 3. Ho . 9. Iuramentum est fidei iussio , vbi mores fidem non habent . An oath is a suerty where mans manners haue no credit . And this may also be confirmed by the frequent , and overcommon custome of swearing in common conuersation , wherein men acknowledge their owne want of credit , thinking that they cannot other wise be beleeued , except they sweare .

Domin . Soto de iust . & iur● l. 8. quaest . 1. art . 5. 25 There fore Dominicus Soto doth teach with great reason , that if we had remained still in the state of innocency , there should haue bene no vse , or neede of oathes : which may also appeare , by the custome tha● stil passeth amongst men , seeing that commonlie oathes are not exacted of such , as are knowne to be of sincere conscience , and entire credit . And the same , Idem ib●d . artic . 10. Plutarch . in problemat . Roman . quaest . 44. as Soto affirmeth , was also exactly obserued in the law of nature and Plutarke testifieth , that amongst the Romans , noble men were no● put to their oaths , but onlie in steede of torment , as when they were suspected , and charged with some great delict , in which case , as bondemen , or slaues were tormented , so were they forced to purge themselues by oathe , whose bare affirmation was otherwise held to be of sufficien● weight , and authority : whereby it appeareth , that the vse of oathes hat● growne in common welth of the imbecillity of humane fidelity , o● credit .

D , Tho 22. q . 89. ar . 1. Cor . Soto de iure & Iustit . l. 8. q . 1. ar . 1. 26 Further more the force of an oath is such , that it hath the authority of law , which the verie etimology of the latin word declareth : fo● ( as S. Thomas geueth to vnderstand ) Iuramentum a iure dicitur . An oath is so called ( in latin ) of law , because it was first introduced , or admitted as 〈◇〉 law , and is with all holines , and reuerence to be vsed , and obserued , an● therefore some of the ould lawmakers , Plato de leg . Dialog . 12. vsed no other law to decide causes , and controuersies , but an oath , as Plato testifieth of Radamanthus .

27 And such is the authoritie , yea , & necessity of oathes , that they confirme , and perfit all lawes of nature , nations , and civil : for though th● law of nature requireth that euery man obey his lawful prince , and defend his country , yet princes doe commonly bind their subiects therevnto by oath , to fortifie thereby their naturall obligation . And allthoug● the law of nations bind princes , aswell enemyes as freendes , to obseru● leagues , confederacies , and couenants made amongst themselues , yet th● same seemeth not to suffise , except it be confirmed by oath . Also the ciui● law hath such neede , & vse thereof , that commonly it decideth no caus● with out it , and holdeth it for the consummation , and end of suites and controuersies , Hebrae . 6. as the Apostle obserueth , saying : Omnis controuersia finis ad confirmationem est iuramentum . The end of euerie controuersie , for the confirmation thereof , is an oath .

28 Thus then we see , that Atheists , who contemne , and denie the authoritie of others doe ouerthrow common welth two waies : For first they take away that whereby law , Plato 12. de leg . ( which Plato calleth the Anchor and soule of the common welth ) is fortified , and confirmed : Secondly they destroy all humane fidelitie , and credit , which being of it selfe weake , and insufficient ( as I haue declared ) is strenghned , and as it were vphoulden by the force and authoritie of oathes , so that if oathes were not in vse ●nd force , common welth could not stand . For seeing that fidelitie , as Cicero saith , is the foundation of Iustice , and Iustice the nerues , as it were , Cicero de officijs li . 1. ●nd sinewes , which doe compact and vnite the political body in it selfe , ●t must needes follow , that , where there is no fidelity amongst men , there can be no iustice , and consequently no common welth , Chap. 31. nu . 18. & sequ . as I haue amply ●eclared in my first part , treating of the fidelity that is necessary , aswel ●mongst the subiects themselues , as betwixt the prince , and them . Where I haue also shewed by manie examples , how seuerely almighty ●od punisheth perfidiousnes , and periurie in men ; and therefore I thinke 〈◇〉 needelesse to repeate the same in this place , and onlie wish to be no●ed , that the lawes of all countries , doe worthily ordaine verie rigo●ous punishment for periury , as most pernicious to common welth .

●9 The Aegiptians punished it by death , Alexand . ab Alexandro dieb . genial . and amongst the Indians the ●ngers , and toes of periured persons , were cut of . Amongst the Romans ●hey were for a time cast down headlong from a rocke , and afterward 〈◇〉 was ordeined , that they should liue in coutinuall infamie , and shame , which is worse then death ) and therefore Cicero saith in his lawes : Per●rij paena diuina , exitium : humana , dedecus . The diuine punishment for periurie , 〈◇〉 destrution , the human is ignominie , or shame . Which is also the ordinarie ●enaltie thereof at this time in all Christian countries .

●0 Therefore no maruaile if Atheists ( who reiect , and despise the sa●red authoritie of oaths , and thereby supplant al humane fidelity , ) were ●euerelie punished amongst the Painimes , Plutarch . whensoeuer they were disco●ered , as may appeare in Plutark , testifiyng , that manie cities , and com●on welthes in Greece , made lawes against all Epicurians , Plato 11. de lege . who were held ●r notable Atheists . And Plato in his booke of lawes , teaching that ●ere●are two kind of Atheists , ordaineth seuere punishments for them ●euiding the first kind into two sortes of men : the one of those , who ●nough they held that there is no God at al , yet are so subtle , and craf●e , that they dissemble their opinion , being neuertheles most wicked 〈◇〉 life , and manners : whome he thinketh worthy not of one , but of many deathes : The other sort of Atheists , is of those , who though they thinke there is no diuinitie , yea , and publikely speake and professe it , ye● are of so good disposition by nature , that they liue well , and vertuously and for such he ordaineth fiue yeares imprisonment , and if they amend not therewith , that then they shal be punished with death . The secon● kind of Atheists , are such , as though they beleeue , there is a God , ye● denie his prouidence here on earth , and for such he assigneth perpetuall imprisonment , in such sort , that no free man , may euer haue access● vnto hem , ordaining also , that when they die , their bodies shalbe carie● out of the confines of the countrie , and left vnburied .

31 Hereby we maie see , how odious Atheists were to the Painims , i● times past , and that worthily : seing that , contemning God , as they doe they disolue , and breake the bandes , not only of religion , but also of a humane lawes , when they can doe it with their commoditie , and securitie : Whereby they seeke ( as much as in them lieth ) to extirpate , an● destroy al common welth , & therefore deserue to be held , for no other then monsters of nature , & publicke enemies to mankind . For althoug● some of them , being perhaps by nature enclined to vertue , are not altogether so pernitious to common welth , as those , whose Atheisme is accompanied with a vicious , & maligne inclination of nature yet the be● or rather the least euill of them , groweth in time most corrupt in manners , and consequently most pernicious to common welth .

32 For as Atheisme groweth of the extremitie of vice , ( wherevppo● the scripture saith , Pro . 18. Impius cum profundum venerit , contemnit . The wicke● man , when he commeth to the depth of sinne , contemneth ) so also on the othe● side , extremitie of vice , and sinne , groweth of Atheisme ( be the Atheist 〈◇〉 the first , or of his owne nature , neuer so well disposed ) for being g●uen ouer by allmighty God , to a reprobate sense , he slideth from vice , 〈◇〉 vice , and from sinne to sinne , vntill he fall headlong at last to the ver● depth ' and extremity of sinne , and therefore the psalmist saith of al Atheists . P●al . 13. Corrupti sunt , & abominabiles facti sunt in iniquitatibus . They are corrupted , and become abominable in al iniquity .

33 Seeing then I haue alreadie declared how daungerous , and pestif●rous Atheisme ( on of the children of Paganisme ) is to common welt● I will now shew the like effect , of the corruption of manners , bein● the issue and ofspringe of both , whereby it wil euedently appeare , th●● the religion of the Romans , being such , that it must needes fil their common welth with vice , could not but be most dammageable thereto .

That the corruption of manners , and the vice which grew of Paganisme could not but be very preiudiciall to the Roman common welth , to which end , the necessitie of vertue for the conseruation of state , and the dammage that followeth of vice is declared , with diuers politicall obseruations , and rules out of Plato to the same purpost : And to the end it may appeare , how the Roman common welth could stand , and encrease , to so great an empyre , as it did , with the exercise of that religion , it is signified , that as God out of his prouidence did conserue , and encrease their estate , to the end , that he might build his Church in tyme vppon the ruyns of their empyre : so also he punished the same most seuerely from tyme to tyme , for their impious religion , which appeareth in this chapter , from the foundation of Rome , vntill the expulsion of their Kings . CHAP. IX .

1. THE dammage , and destruction , that vice bringeth to all states where it reigneth , wilbe the more euident . Yf we consider the nature , and condition of common welth , and the effects that vertue worketh therein . For seeing nothing is more requisite to common welth , then that the common & publike good be preferred before the priuate commodity of any one ( which the verie name of common welth doth sufficientlie declare ) & againe seeing vertue doth whol●ye tend to a common good , and vice , or wickednes to some priuat commoditie or pleasure , with the preiudice & damage of the weale publike it followeth necessarily , that nothing is more auailable to common welth then vertue , nor anie thing more preiudiciall there to , then wickednes or vice : and therefore Aristotle teacheth , Aristot . politic . lib . 1. that the true reason of ciuill societie , or common welth , consisteth principallie , in recte viuendi communione , in the communion of those that liue well and vertuously , and that it was not onlie ordained : vt simul homines viuant , that men might lyue together , sed vt honeste agant , but also that they may doe vertuously .

2 This wil be the more manifest , if we compare vertue , with vice , and consider them in men , as they are members of the common welth . Therefore whereas all morall vertue , is reduced to foure heades , to wit , Prudence Iustice , Fortttude , and Temperance : experience teacheth that the prudent , & wise man , is not onlie profitable to himselfe , but also to others , yea , and to the whole common welth : the iust man doing wrong to no man but giuinge to euery one his owne ( wich is the office of Iustice ) is beneficiall to all men : the valiant man defendeth not only himselfe , & his frinds , when occasion serueth , but also his country : the tēperate man , being modest , meke , & peaceable towards al , & cōmaunding his owne passions in al occasions , is gratefull to all men , and most sociable , & therefore most fitt for ciuil societie . So that , where all , or most men are wise & prudent , iust , valiant and temperat , euerie one louing , comfortinge , & helping an other : then must needes be , the best , and most florishing common welth : but when on the contrary side , sinne , and wickednes reigneth in all , or most men where , I say , magistrats , and subiects are generallie imprudent , vniust cowardlie , auaricious , ambitious , ryotous , and lasciuious , euery one cosening , and deceyuing his neighbour , robbing , and spoiling , and seekin● in all thinges his owne particular gayne , or pleasure , with the iniurie o● others , there the common welth being most wicked , is with all mo●● miserable , or rather no common welth at all .

3 Further more who knoweth not , that wickednes , & vice , is , as I ma● tearme it , an internall disease , or pestilence , which corrupting the common welth , doth consequently ouerthrow it , no lesse thē externall force For euen as it may litle auaile vs to arme our selues from top to toe , t● resist the attempts of our enemyes , or to decke , or trym our person with rich Iewels , and sumptuous clothes , except we haue also care o● our inward healths : so it litle helpeth anie cittie , or common welth , t● be neuer so stronglie fortified against forraine force , and inuasion , or e●ternallie beautified , and adorned with gorgeous buildings , tropheis , an● triumphant arkes , if it be not also preserued from the inward sicknes o● vice , and iniquitie : which the comicall poet expresseth elegantlie , speaking of a citty , which seemed to be verie strong , being , with all replenished with vice : Plautus in Persa . Si incolae benè morati , pulchrum arbitror Perfidia & peculatus ex vrbe , & auaritia si exulant , Quarta inuidia , quinta ambitio , sexta obtrectatio , Septimum periurium , octaua indiligentia , Nona iniuria , decimum , quod pessimum aggressis scelus . Haec nisi inde aberunt , centuplex murus rebus seruandis paruus est .

That is to say , if the people be well manered , and vertuous , if perfidiousnes , fraud , extortion , coueteousnes , enuy , ambition , detraction , periurie , idlenes , iniuries , and lastly if all kind of pernicious wickednes be banished out of the towne , or cittie , I thinke it notable well fortified , bu● otherwise , a hundred walls wil be to litle to preserue it . Thus saith he .

4 For this cause , all those which haue eyther written of common welth or instituted anie , Diodor . sicul . li . c . haue endeuored nothing more by their lawes , then t● exclude from thence all kind of vice , and to shake away , and preuent a● occasion thereof . Wherefore Zaleucus made a notable law , to forbid a● companie , and fellowship with wicked men , which law I wish were i● force , and vre in Christian common welths : seenig experience teacheth , that vice is no lesse contagious then the plague , and that manie towardly men , and of vertuous disposition , are onlie with euill companie most perniciouslie corrupted : for , Qui tetigerit picē , inquinabitur ab ea . He which toucheth pitch , shal be defiled with it .

5 For the same cause , Aristotle forbiddeth , Aristot . li . 7. politic . ca. 17 Chap. 8. num . 13. in his written common welth , not onlie vnhonest and wanton talke , but also lasciuious pictures ( as I haue declared before in the first part of this treatise ) : & to the same end , and purpose , lawes were ordained in times past in all good common welths , against other occasions of vice , and sinne , as against excesse in apparell , diett , playe , and al kind of delicacie , by which the gate is opened , and matter ministred to all wickednes , and as Valerius saith , verie Well : Animi , & corporis vires expugnantur , The force , and strength , aswell of body , Valer . Max. lib . 9. c . 1. as of mind , is beaten downe , in so much , saith he , that , it is hard to say , whether is more pernicious to the common welth , to be taken by the enimye , or to be possest by pleasure and delicacy . And therefore King Cyrus , hauing with great difficultie , conquered the Lidians , who were a most warlike , and valiant people , drew them by litle and litle , from labour , and the excercise of armes , to ydlenes , sports , and pleasures , loose , and delicious life , and by that meanes , saith the storie : That industrious , potent , and strong nation , growing within a while effeminat , both in body , and mind , vtterly lost their old vertue , prowesse , Iustin . li . 1. and glorie .

6 This was well considered by Licurgus the lawmaker of the Lacedemonians , who therefore prouided by his lawes , to take away the matter , Idem li . 1. & Plutar . in Licurgo . & occasions of vice in his common welth : for he forbad all vse of gold and siluer , and equally deuided the landes of the countrie amongst the people , he prohibited bankets in priuat houses , prescribed the maner , and charges , of publike feastes : allowed to yonge men but one garment for the whole yeare , not permitting one to be better appareled thē an other , and ordaining that the youth of the cittie , should be at a certaine age transported in to the country , & there accustomed to continuall labour , and exercise , and to sleepe vpon the bare grounde , and not to returne in to the cittie , vntill they were men .

7 These , and other such lawes , Licurgus ordained to the end , to shutt vp all the passage , and entrance to vice , Plutar . in Licurgo & Lisandro . & wickednes in the common welth of the Lacedemonians : and so long as they liued in that discipline , they florished no lesse in moral vertue , then in armes , and dominion ouer other partes of Greece : vntill at length , hauing ouercome , and spoiled the Athenians , they brought in to Lacedemonia , the delicacy of Athens , together with the riches , and welth thereof . For with the possession of riches , entred auarice , and coueteousnes : and of the vse thereof , grew ryot , and excesse , of auarice , followed vsurie , cosenage , and deceit , periurie , iniuries , rapine , all kind of iniustice , and lastly tumult , and sedition . Of riott , and excesse , followed dronkennes , surfett , sicknes , diseases , idlenes , debt , pouerty , effeminate maners , and finallie all dissolution , and wickednes : whereby that notable common welth , fell to vtter ruine , & decay within few yeares .

8 The like may be obserued in Liuij of the Campam , a people in Italy , whose cheefe cittie was Capua , held for power , & magnificence , to be● equall with Rome , Liu . dec . 1. li . 7. ann . ab vrb . cod . 412 or Carthage , before the great warrs betwixt the Romans , and the Samnits . But such was the aboundant fertilitie of their territorie , and so great their owne delicacie , by the occasion thereof that they grew in time , to be idle , & effeminate , & had neither power , nor courage to defend themselues against the Samnits , their neighbours , in somuch , that they were faine , to giue themselues , & their whole state to the Romans , vpon condicion , to defend them . And afterwards , when the Roman army , was sen● to Capua , Ibid . an . 413. to winter there , it was within a while so corrupted whith the pleasures , and delicacies of the cittie , and country , that it became indisciplinable , Idem dec . 3. li . 3. an . ab vr . cond . 539. and fell to conspiracies , and rebellion . And againe afterward● when Hannibal possessed it in the the time of his warrs with the Romans , one winter in Capua weakened his armie , more thē all his former warrs . For as Liui saith , Quos nulla mali vicerat vis , perdidere nimia bona , & voluptates immodicae . Superfluity of welth , and immoderate pleasures , ouerthrew them , whom no force of enimy , nor misery could ouercome : in somuch that afterwards , Hannibal rather stood by the fame of his former victories , then by hi● present prowes . Thus saith Liui .

Valer . Max. li . 9. ca. 1. 9 But farr more shamefull , and miserable , was the calamitie , and fall o● the Volsinians in Tuscan by the same occasion , of whom Valerius Maximu● recounteth , that they maintained themselues many yeares in great reputation , both of vertue , and valour : vntill at lenght they opened the gat● to all kind of pleasure , & consequently to vice , whereby they fell in to the greatest , & most ignominious seruitude , that hath bene read , or heard of For they grew to be so effeminate , that their owne slaues , tooke courage against them , & first presumed to demaunde place , and voice in their senate : and after tooke vpon them to gouerne the common welth : maryed their maisters daughters : & ordeined that no wills , oa testaments should be made without their consents , & aprobation : forbad all assemblies , bu● of themselues : made a lawe , not only that adulterie should not be punished in them , but also that no maid should be maried to a free man , but tha● some of them should abuse her first , and finally banished their masters ▪ who crauing aide of the Romans , were after much miserie , which they had sustained , restored to their former states , & their slaues suppressed , Orosius li . 4. c . 5. an . vrb . cond . 480. & punished , according to their deserts .

10 I omit infinit other examples of ancient times , to speake of one in the last age , to wit , of the lamentable ouerthrow , and conquest of the Hungarians , who hauinge florished a long time in warr , and peace , and falling at length into excesse of drunkennes , and pleasure , and of the vices that accompanie the same : did so farr degenerat , from their former vertue , that their nobilitie , and people would not leaue their banquetting , and drinking , to atend to their owne defence , against Soliman the great Turke : who therefore very easely subdued them , and brought them to that miserable seruitude , wherein the most part of them haue liued euer since . Whereuppon a noble man of that country , and court , at the same tyme , sayd pleasantly ( as Surius reporteth ) that he beleeued , Sur . comm●● an . 1541. there was neuer so mighty , rich , and potent a kingdome so merily lost , as Hungary was .

11 Thus then we see , how pernicious to common welth those vices are , which many hold either for vertues , or at least necessarie supplements of humane felicitie , I meane riotous , and delicious life , and excesse of all kind of pleasure . What then shall we thinke of other vices , which all men hold for wickednes , as fraud , & deceit , peiurie , murders , rapyns , and all kind of iniustice ? Shall not they vtterly destroy , common welth ? For , let vs conceyue a companie of men , consisting of cosenoers , periured persons , theeues , robbers , parricids , murderers , extortioners , adulterers , and suchlike , who haue no other respect , but euerie man to his owne particuler commodity , or pleasure , can there be any ciuil society amongst thē , more then amongst as many beares , & tygers , or cats , and dogs ?

12 This is so euident to common sense , that it needeth no further proofe : therefore I thinke good to conclude this chapter with certaine political condicions , which Plato , requireth to the perfect establishement , and felicity of all states , whereby we may see the force , & effect of vertue , and vice in common welth .

13 First he requireth , that all the members of the common welth , aswell magistrats , as subiects , doe seeke , and possesse , three kindes of goods , to wit , of fortune , of the bodie , and of the mind , in due , Plato Ep. 8. ad Dionis amicos . and ordinate manner : that is to say , that they preferre the goods of the mind ( which are religion , vertue , and knowledge ) before all others : & then that they esteeme the goods of the bodie ( to witt , beautie , strength , health , and suchlike ) so farr forth onlie , as they may serue to aduance the goods of the mind : and lastly , that no other acounte be made of the goods of fortune which are honour , dignitie , and wealth , then as ministers , and seruan●● to both the other , that is to say , so farr forth , as they may be auaileabl● to the conseruation or encrease , first of the goods of the minde , & secondly of the goods of the body : & what law soeuer , saith Plato doth effectuate this , it is a good and perfect law , and maketh a happie state .

14 An other condition is , that the citizens content themselues with moderate libertie , and the magistrats with moderate commaunde , an● authoritie : For , seruitude , and liberty , saith Plato , are both of them good , and necessarie for the common welth , Ep. 8. ad amicos Dioni . Li . 3. de legib so long as they are conserued i● due measure : but if they grow to excesse , they are dangerous , and manie times pestiferous to state . For ouergreat seruitude , incenseth the minde● of the subiects against the prince , and state : and to much libertie , breedeth insolencie , and contempt of the lawes , and of the prince .

Li . 4. de legib 15 Also that they be contented with moderate wealth , as neyther to be ouer rich , nor too poore , because great inconueniences grow to comm● welth , aswell by excesse of riches , as by the extremitie of pouertie : for o● the first groweth pride , ambition , effeminacie , and riot : and of the latter , proceedeth theft , robbery , discord , & seditions , which ouerthrow common welths .

Li . 5. de legib 16 That they doe not apply themselues to vsury , and vnlawfull gaines , which are of their owne nature infamous , and vnworthie of mans generosity , yea , and dangerous to common welth : for that they corrup● mens manners , making them coueteous , deceitfull , & perfidious . Beside● that vsury impouerisheth , and in time , beggereth the common welth ▪ drawing the substance , and riches thereof , in to the handes of a few , to the generall damage , and discontent of all men , whereupon aryse tumults , seditions , rebellions ,

Ep. 8. ad Dionis amicos . De leg . li . 8. 17 That euerie citizen , or member of the common welth , preferr th● publike , and common good , before his owne particuler : for nothing i● more contrarie to reason of state , and common welth , or sooner subuerteth it , then priuate commoditie , procured with publike damage .

Li . 4. de rep . 18 That euerie man perswade himselfe , that foure vertues are most necessarie for the happy direction of his life , in respect aswell of his particuler , Ibidem . as of the publike good . Those vertues are Prudence , Temperance Fortitude , and Iustice . And although Plato teach , that all these vertues are necessary in euery member of the common welth , yet he requireth tha● some of them be more eminent in some men , then in others : as Prudenc● in magistrats , and Fortitude in souldiars , and that there be a perfect mixture of Fortitude , Li . 3. de rep . and Temperance in euery man , to the end , that being balanced with an equal temperature of both , Li . 1. de leg . he may neither feare to much or dare to much ; but that by Fortitude , he may first ouercome him selfe ●hich Plato teacheth to be the cheefe victorie ) and after repell both pri●●te , & publike iniuries , and by Temperance may abstaine from doing in●●ry , and that as Fortitude may moue him to honest , vertuous , and noble ●●ploits , so Temperance may withhold him from vicious , wicked , and ●●se actions .

●● And further he thinketh , the vertue of Temperance ( aswell in dyet , as 〈◇〉 other pleasures of the bodie ) so important for the good of common ●elth , that he affirmeth riotous , and lasciuious life to be a speciall cause 〈◇〉 the destruction of Kingdomes , and states , Li . 3. de leg . because it consumeth both ●e bodies , & substance of men , and maketh them effeminate . And there ●re he forbiddeth the vse of wine to magistrats , to Iudges , Li . 2. de leg . when they ●e to giue sentence , to souldiars in the campe , to slaues , and to weomen ; ●lowing it to none , but onlie at publike feastes , and with great mode●tion . And further he ordaineth punishement for the sinnes of the flesh , 〈◇〉 for adulterie , fornication , incest , sodomie , and such like , Li . 8. de leg . giuinge nota●e rules of continencie , and chastitie , Chap. 30. whereof I shall haue occasion to ●eake heare after .

●● Moreouer he calleth the vertue of ciuill Iustice the solide , and sound ●undation of common welth , and the principal propp , and stay , of state , Li . 4. de rep . ●r that by the meanes thereof , God is dulie honored , & the prince obei● , & euerie one hath his due : vertue is rewarded , vice punished , amity ●●nserued , fraud and iniurie abolished , and euerie on liueth in his voca●●on , according to the rule , and law of nature , referring all his actions , ra●●er to the publike , then to his own priuate good , whereby the common ●elth , must needs florish , in great peace , and tranquillitie .

●● And therefore Plato aduiseth , that euerie member in the common ●elth , doe labour perfectly to vnderstand , and know his dutie in his de●●ee , and vocation : to which purpose he describeth the office , or dutie of 〈◇〉 sorts of men ( as of priuate persons , magistrats , & princes ) in diuers parts 〈◇〉 his woorkes , thus in substance .

●● That priuate men ought so readily , and willingly to obay the ordi●●nces , and commaundements of the magistras , that it may appeare , they ●e moued thereto onlie by their owne vertue , and not by compulsion , 〈◇〉 necessitie of the law .

●● That magistrats ought alwayes to haue in mind , that they are not ●●rdes , but ministers of the law , and tutors , or publike gardians of the ●ommon welth . For the state ( saith he ) cannot stand long , Li . 4. de legib where the law is ●●verned by the magistrats , and not the magistrats by the law .

In Gorgia 24 Also that they endeuour to enrich the common welth , rather wi●● the goods of the mind , then with the goods of fortune : that euerie o● of thē attended seriously to his owne chardge , Ep. ad Dionis omicos . without intermedlinge● the offices of other men , & all of them specially respect , the publike goo●

25 That euill men be not admitted to publike offices , for he ( saith P●●to ) who cannot gouerne himselfe , Li . 1. de rep . Li . 3 de leg . Li . 1 de rep . is not fitt to gouerne others . And lastlie that o●fices be not bestowed vppon them , that ambitiouslie seeke them , or ha●● not sufficient wisdome , experience , and other talents well to dischar●● them .

26 In the prince , Plato requireth these conditions following . That 〈◇〉 labour as much to excell all other men in iustice , Plato ad Dionem ep . 4 veritie , magnificenc● temperance , clemency , prudence , & religion , as indignity , & authority .

27 That he shew himselfe in deede such a one , as he would seeme 〈◇〉 be , Ibidem . that is to say , that he be truly vertuous , & not verteous onlie in she● and appearance .

28 That he alwayes remember , & well consider , that all mens eyes a●● fixed vpon him , and that therefore neither his vices , nor defects , be th●● neuer so litle , Ibidem . can be long hid , nor that he can with meane vertue , satis●● the expectation of all men .

29 That he assure himselfe , that the beneuolence and loue of his su●ierts , Ibidem . is most necessarie aswell for the good gouernement of them , as f●● his owne security , and that the same can neuer be gott or conserued , b●● by humanitie , and clemency .

30 That he seeke to ioyne perfect prudence , and wisdome , with the s●uerainty of his power . Ep. 2. ad Dionisium . For , as wisdome is weake , or lame without p●wer : so power is pernicious without wisdome , And therefore Plato do●● not onlie aduise princes , to haue alwayes wise men about them , but al●● exhorteth wise men to attend vppon princes , & to assist them with the●● counfell : for , happy , saith he , is the familiaritie , or frendship that groweth b●twixt wise and potent men . But more happy is the vnion of wisdom● and power in one man , and therefore most happie is that commo● welth , Derep . dial . 5 where the prince is both wise , and potent , or as Plato speaketh where philosophers reigne , or kinges become philosophers .

Li . 7. de rep . 31 Furthermore he requireth , that the prince labour to almighty Go● whose place , and person he representeth amongest men , and this simi●●tude or likenes , he saith cannot otherwayes be had , but by iustice ioyned w●●● prudence , In Theate . and sanctity of life . And therefore he aduiseth princes , first to compose themselues , Li . 9. de rep . according to the modell of the deuine iustice , innocenc● and other deuine vertues : and then to frame their families , and subiect● according to the same rule , and paterne . And furthermore he propose● vnto them , In Gorgia , & in phaedome . the consideration of the rigorous and seuere iudgement of ●od , which they are to passe after their death , & that they are to be pu●ished for their sinnes , farre more greeuously then priuat men .

●● Also , that they vnderstand , and consider well , the necessity of Gods ●elpe , & assistance , for the gouerment of their states , Li . 7. de rep . seing that no man ●n without it , well gouerne himselfe , and much lesse a common welth , ●hich consisteth of so manie and different members , and partes , and is ●biect to so manie casualities .

●● That like to good pilots , they neuer withdraw their eie , li . de Ciuili , vel de reg . nor their ●and , from the sterne . For as in a shipp , so also in common welth , ●●r state , a litle negligence may some tymes ouerthrow it .

●● That they permit nothing in their states , Li . 4. de leg . which may breede ●orruption of manners , although neuer so great encrease of power ●r wealth , may in the opinion of men , be like to follow thereof , ●or as in mans bodie , so also in common welth , the internal corrup●●on doth easily ouerthrow it , though it florish neuer so much exter●ally for the time .

●● Finally , that the scope of all their actions , & gouernement , Ibid . be to pro●●re , partly by good lawes , & partly by their owne example , that all ver●●e may florish in their common welths , Ibid . and that their subiects doe not ●uermuch esteeme the temporall and false prosperity of this transitorie ●●fe . And not so much to desire , and endeuoure , that the state may long and , as that , so long as it standeth , it may be truely vertuous , In epinomide . and religi●us , for , Hic finis legum est , saith Plato , &c. This is the end of all good lawes , and 〈◇〉 common welth , that we may attaine to perfect happynes , Dei cultu , & vitae pu●●tate , by the worship of God , and purity of life .

●● Thus much I haue thought good to collect onlie out of Plato , con●erning the necessitie of perfect vertue , & religion in the common welth , ●or the happie state , & gouerment thereof : whereby it may appeare , how ●reiudiciall , and pernicious , the religion of the Romans must needes be ●nto their state , seeing that it could not but produce , Chap. 7. & 8 and engender there ●n Atheisme , and all kind of vice , and wickednes , as I haue largely proued ●efore in the twoo last chapters .

●● But now , for asmuch , as there may aryse here , no small doubt , how it ●ame to passe , that the Roman common welth grew to so great an empire , ●s it did , with the continuall vse of their religion , if it were so pernicious ●o their state , as I haue here affirmed it to be : I must therefore for the sa●●sfaction thereof put thee ( good veader ) in mind of twoo thinges , Chap. 17. which 〈◇〉 haue amply proued in my first part . The one is , that the prouidence of God ●isposeth of princes states , Dan . 2. & ( as I alleadged out of Daniell the Prophet ) changeth times , & ages , translateth , & ordained kingdomes at his pleasure , where of I also shewed the experience , aswell in the accomplishment of Nabuchodonosors vision , Chap. 17. nu 10. & sequ . and Daniels prophesye , of the foure Empires ( to wit , the Assirians , Medians , Greekes and Romans , which were to succeede one an other ) as also in declaring the causes , why almightie God , giueth dominion , Nu . 21 , & sequent . and kingdome , rather to one man , then to an other , and for what sinnes he punisheth princes , and common welths , and subuerteth their states .

38 The other point , which I proued , and wishe here to be remembred , is , Chap. 36. nu . 23. that almighty God , doth some times absolutely , determyne to destroy a prince , or state ( as when he said of the people of Iuda , that though Moyses , and Samuel should pray for them , yet would he not spare them so also otherwhiles , Ierem . 15. he determineth , as absolutely to conserue a state for a time ( as when he promised to Iehu , that his posteritie should succeede him in his kingdome to the fourth generation ) in both which cases , 4. Reg . 10. 〈◇〉 shewed , that no endeuour of man , by good , or bad pollicy , could vphol● or ouertrow the state contrarie to the will of God ; yea , and that in th● latter case ( I meane when God doth absolutely determyne to conseru● the state ) he serueth himselfe , euen of the bad pollicyes of wicked princes , Chap. 36. num . 27. to produce the effect , which he designeth : though neuer the lesse i● the meane time , he punisheth the same otherwise , both in the prince , & in the state , with warrs , plagues , famins , and other afflictions , and in th● end ( the time of his praeordination being expired ) he powreth vpo● them , the extremitie of his wrath , and vengeance , to their vtter subuersion .

39 This I emplified in the kingdome of Israell , and will now also mak● manifest in the Roman common welth , and empyre , which notwithstanding the bad effects , that their absurde , and impious religion produce● ( to wit Atheisme in verie manie , and extremitie of vice in the most par● was to grow , and stand so long , as almightie god had determined to vphold it , and as it was foretold by the Prophet Daniel , to wit , vntil a ston● should be cut out of a hill without handes , Dan . 2. that is to say , vntill our Sauiou● Christ should be borne of the Virgin Mary ) without the helpe of man● yea , and should haue planted the seate of his empyre , and kingdome vppon the ruyns thereof : though in the meane time , God executed his iustice vppon them for their Idolatry , and sinne , in such sort , that the continuall course of warrs famine , pestilence , seditions , & mutations , wher● with they were miserably , and perpetually afflicted , might haue vtterl● ruyned their state sundry tymes , if God had not preserued it for the en● aforesaied , as in his wisdome he had preordained .

40 And that this may appeare , let vs consider the punishement that God layed vpon them , from tyme to tyme , euen from the verie foundation of their cittie , first vnder their Kings , secondly vnder their Consuls , Dictators , Decemuiri , and other magistrats , and lastly vnder their Emperors , vnto the time of Constantine the great , when Christian religion was generally receiued : though neuerthelesse it is to be considered , that for the first three hundreth , or foure hundreth yeares after the foundation of Rome , their best histories are so breife , or rather barren of matter , by reason of the great antiquity , and rudenes of those tymes , that Liui , Liui . Dec. 1. and other Historiographers , complaine greatlie thereof . And therefore it is no maruaile , Dionisi . Halicar . antiq . Roman . li . 1. that we find no mention for manie yeares , of diuers great punishements of God , which appeared to be verie ordinarie afterwards , when their histories were written with more diligence , and greater particularitie : and yet we may easely gather , by those generalities , which are mentioned , how continuate were their calamities , and miseries , euen in their verie begininges .

41 First then , for the times of their Kings ( who were but seauen in all ) it is to be vnderstood , that when the two bastard brethren , Liuius Dec. 1. li . 1. Romulus and Remus ( sonnes of the vestall virgin Rhea Siluia ) had killed their great vncle Amulius , restored their grandfather Numitor to his Kingdome of Alba , Plutar . in vita Romul . An. vrbis Romae 1. and laid the foundation of Rome : Romulus not brooking the companie , & fellowshipp of his brother Remus in his new intended Kingdome , embrued his handes in his blood : and to the end he might the better people his new cittie , he offred by publike proclamation , free accesse , and habitation to all the malefactors , that would repaire thither , from anie place whatsoeuer , whereby it was replenished with in foure , or fiue yeares , with theeues , murderers , outlawes , and the outcasts of all Italy , and then partly by force , and partly by fraude , he spoiled the Sabins , An. vrb . 5. and other his neighbours of their daughters , contrarie to all lawes humane , & deuine , hauing inuited them together with their parents , to certaine publike feastes , celebrated in Rome , in honour of their Gods . Where vppon he had bloudie warrs some yeares with the Ceninenses , Antennates , Crustumiami , and the Sabyns , of whome he ouercame the three first , but the last , to wit , the Sabins entred Rome , beseeged , and tooke the Capitoll , gaue battaile to Romulus , greuiouslie wounded him , and slew a great part of his armie , when the daughters of the Sabins , which were maried to the Romans , interposed themselues betwixt the two armyes , & procured them to come to composition : whereby it was agreed , that the Romans and Sabins , should ioyne not onlie in amitie , but also in the societie , and fellowship of one common welth , and that Tatius the King of the Sabins , should reigne ioyntlie in Rome with Romulus .

Plutarc . in Romulo . 42 But within a while Tatius was slaine ( not without the priuity , and consent of Romulus , as it was thought ) and shortly after ( as Plutark testifieth , ) there fell a prodigious raine of blood in Rome , pronosticating , as it seemed , a most cruell famine , and strange plague , which presently followed , An. vrbis 16 and killed great numbers of men , and women suddenlie to the astonishment of all men : and during this plague , the Camerini also made warr vpon the Romans , and after them the Vesentes , though Romulus had the victorie in both : Idem ibid . whereby he grew so insolent , and proud , that he became an insuportable tirant , which moued the senators in the end , to conspire his death , Ann. vr . 37. and to kill him in the senate , & to institute a new forme of gouerment of tenne men , who ruled by turnes , euerie owne fiue daies , Ann. vr . 38. which also gaue so litle repose , and contentment to the people , that it lasted but a yeare ,

Liuius Dec. 1. li . 1. Pl●tarc . in Numa . 43 After this Numa Pompilius was chosen king , who though he reigned fortie three yeares in continuall peace yet being most supersticious , and faning to haue familiarity with a certaine Nimph , or godesse called Ageria , introduced infinit superstitions into the Roman common welth , deuising all that forme of religion , which they obserued euer after : and thereby infected them with a spirituall plague , farr wors then any temporall , seeing it exposeth them to the continuall wrath of God , which neuer ceased to scourge , & afflict them after his daies . In so much , that whereas he ordained , that the temple of Ianus should be allwayes shut in time of peace , it could neuer after , for the space of six hundred yeares be closed , but onlie once . And during the raigne of the kings his successors who were but fiue in number ( to wit Tullus , Hostilius , Ancus Martinus , Tarquinius Priscus , Seruius Tullus , and Tarquinius superbus ) the Roman state was perpetually garboyled with no lesse then a ciuill warre : seeing that sight was with their neere neighbors , yea their allyes , and kinsemen , I meane the cities so neare adioyning vnto them , that they contracted mariages , & kindred with them .

44 This may appeare by the warre betwixt the Albans & the Romans , vnder Tullus Hostilius , wherein vpon agreement of both armies , the decision of their quarrel , being remitted to a combat betwixt three brethren , Liuius Dec. 1 . ●i . 1. called Horatij on the Romans part , and three other brethren called Curiatij on the part of the the Albans , and the victorie falling to the Romans , for that one of the Horatij ( his two brethren being slaine ) killed al the Curiatij , the victor Horatius returning triumphantly to Rome , slew his owne sister publickly in the streete , because shee wept for the death of one of the Curiatii , to whom shee was fianced , & promised in mariage whereby , I say , it may appeare , how ciuil , & domestical these their warrs were , which continued alwayes more or lesse , for the space of twoo hundreth fourty foure yeares , to wit , vntil the expulsion of the kinges . Eutrop . li . 1. In al which time , they could neuer dilate their dominion fully sixeteene mile from Rome , so that their warres were euer at their owne gates ( and consequently accompanied with continuall effusion of their blood , extreame cares , feares , and sorow for the losse of parents , children , brethren , knisfolke , and freendes ) which yet had bene more tolerable , if ambition amongst themselues , & the vnfortunate end of their kinges , had not ministred further matter to the encrease of their domestical calamities . Plutarc . in vita Numae .

45 For of the fiue Kings , which succeeded Numa , three came to the gouernement by intrusion , and all fiue as Plutark testifieth , died either violentlie , or at least in banishement : Ann. vr 113. Liuius Dec. 1. li . 1. though others affirme it onlie of foure of them , that is to say of Tullus Hostilius , Tarquinius Priscus , Seruius Tullus , and Tarquinius Superbus , of whom Tullus Hostilius in a time of great plague was burnt in his owne pallace , which was sett on fire from heauen with a thunderbolt . Ann. vr 175 Tarquinius Priscus being made by his predecessor Anius Martius , tutor to his children , and hauing afterwars defrauded them of the kingdome , Ann. vr . 219 was killed by a sheaphard in reuenge thereof . Seruius Tullius hauing cuningly intruded himselfe into the gouerment , was in the end depriued thereof , and also of his life by his sonne in law Tarquinius Superbus , with the consent of his owne daughter Tullia , who caused her chariot to be driuen ouer her Fathers dead body , as it laie cast forth in the markett place , and finallie Tarquinius being the fourth of the aforenamed , & the last king of the Romans , was for his tirannie , and his sonnes ( who rauished Lucretia ) expelled the citty , An. vr . 244. and died after in exile in Tusculum , within twelue miles of Rome . And such was the hatred , that aswell the people , as the senate had conceiued against kingly authority , for the tirannie of their former kinges , that they vtterly abolished the same , and instituted twoo consuls .

46 But what ? did they enioye thereby anie more happines , peace , or rest then before ? Nothing at all : for , such was their miserie afterwards , & so continual the entercourse , or counterchange of externall warrs , ciuill seditions , plague , famins , and other strange kinds of calamities , that the punishment of God was most euident vpon them . And therefore seing the Roman histories are from this time forward , more particular , cleare , and abondant of matter , then in the former ages vnder the kings , and still the further they goe , the more particular , and plentifull : and that I find also such a perpetuall connexion , and concatenation of calamities , throughout the whole state of the Romans vntill the time of Constantine , the great , that I may by the relation thereof , with some litle addition of circumstances , now , and then , giue thee ( good reader ) a perfect epitome , of all the Roman historie , and imagining that I shall doe therein a worke gratefull , vnto thee , whether thou hast read the Roman histoires or noe , ( for if thou hast read them , thou maist perhaps be content to renew the memorie of them , by a breife suruey of the substance of the whole , and if thou hast not read them , I make account thou wilt be glad to see in two , or three chapters , the summe of the most notable and remarkable matters , which the Historiographers of the Romans telate in large volumes , for the space of aboue eight hundreth yeares ) vppon this conceit , I say , I am content for thy pleasure , and profitt , to take the paine to giue thee an abridgement of the Historyes of the Romans during that tyme .

47 Neuertheles , I thinke good to auertise thee , that if thou be not so much delighted with historicall matters , and desirest to take a shorter course , then to read these three chapters following , thou shalt find the conclusion thereof , in the fourth chapter , from this ( which is the thirteenth of this booke ) wherein thou shalt see , not only the inferences , that I meane to draw out of the whole , but also the substance of the same breefely touched , to present vnto thee , the course of the deuine prouidence , in conseruing , encreasing , and aduancing the Roman common welth , on the one side , and his iustice on the other side , in scourging , and afflicting it from time , to time , with such continuall , and exemplar punishements , as the like perhaps hath not bene read , or heard of in anie state , that hath still stode , & beene conserued , and much lesse in any that hath bene so much amplyfyed , and encreased , as the Romayne empyre was .

A continuation of the same matter , to shew the seuerity of Gods iustice in punishing the Romans , from the expulsion of the Kinges , vntil the first warr of Carthage , with a perfect Epitome , or abridgement , of the Roman history during that tyme . CHAP. X.

1. THE verie first yeare of the consuls was no lesse , vnfortunate to them , then to the common welth . For Iunius Brutus , who expelled the tyrant , and was one of the first two consuls , put to death two of his owne sonnes , and two of his wiues brethren for conspiring the reduction , and restitution of the tyrant . He also depriued Lucius Tarquinius Collatinus his companion in the consulat , Liuius Dec. 1. li . 2. An. vrb . 245 and forced him to depart out of the cittie , only because his name was Tarquinius , whereas he him selfe was nephew to the tyrant ( to wit his owne sisters sonne ) and in steed of Lucius Tarquinius , was chosen P. Valerius Publicola : Finallie Iunius Brutus being slayne the same yeare in battaile , by Aruns Tarquinius , the tyrants sonne ( whom he also slew ) Spurius Lucrecius succeded him in his office , and died within a few dayes , in whose place Marcus Horatius was chosen .

2 So that there were fiue consuls in one yeare , of whome one was killed in battaile , an other depriued , and the third died in his consulat . Besides that the same yeare , there beganne an other most cruel warr , betwixt the Romans , & the tyrant Tarquinius , Liui . ibid . who was supported by Porsenna King of the Clusins in Hetruria , ( now called Tuscan ) & by the Satyns , which warr continued at the very gates of Rome three yeares , with so great danger to the Romans , that Liuij saith , Non vnquam alias ante tantus terror Senatum in●asit : The senate was neuer before that time seazed with so great feare .

● And in this warre passed the famous acts of Horatius Cocles , and Mutius Scaeuola , of whome the first defended the entrance of a draw bridge , against all Porsenna his armie , Idem ibid . vntill the bridge was cut downe behind him ●nd then he lept into the water , and swamme to land . The other , to wit , Mutius Scaeuola , entered into the campe of Porsenna , killed his secretarie in ●teede of him , and being taken , & threatned with torment , put his owne hand voluntarie in to the fire , and there held it vntill it was consumed , to shew how litle he feared torments , or death it selfe , protesting also , ●hat three hundred yong Romans had vowed to attempt the death of Por●enna in like manner . An. vrb . 248 Wherevppon Porsenna being strooken with admira●ion of his vallours dismissed him , and made peace with the Romans : for ●ssurance whereof , manie hostages were geuen him , amongst whom were ●iuers maides of account , and namely the famous Claelia , vnder whose conduct all the other maydes escaped away ouer the riuer of Tyber through ●he enemies army , and although she was restored to Porsenna vppon his demaunde , yet for the great admiration he had of her courage , and other good partes , he not onlie dismissed her againe , but also at her request , dischardged al the bardlesse youthes that were amongst the ostages , for the which the Romans honoured her with an image , representinge her on horsebacke . And thus ended their warre with king Porsenna . Presently af●er , there ensued no lesse dangerous , and bloudy warres with the Sabins , Aequi , Volsci , and the Arunci , & though the Romans , had diuers victories , Idem ibid . ●et they bought them with much more blood on their owne part , and ●specially in their warre , with the Arunci , An. vrb . 252 who miserably spoiled all the Roman territorie , ouerthrew their armie , and almost killed one of their Consuls . Besides that certaine townes that were colonies of the Romans , rebelled against them , and yelded to their enimies .

Ibidem . 4 And thus continued their dangers , feares , & troubles , vntill the sam● were redoubled by a new league of thirty principall cities against them , in fauour of their former king Tarquinius , in so much , that they were forced to make a Dictator , An. vrb . 253. ( that is to say , one soueraigne gouernour for th● space of six monethes ) which they neuer did , but in some extreame danger of their state . And though in this warre also the Romans had the victorie in the end , yet they had so litle repose thereby , that they were faine in respect of new dangers , An. vrb . 260 to make a new Dictator within a while , & in the meane time , the people also being consumed with pouertie , an● oppressed with debts , grew to be tumultuous aboue measure . For , whereas they had vntill that time , serued in all the former warrs vpon their owne charges , and by reason of the continuance thereof , and the ordinarie plagues , and famins had bene forced to borrow much money of the noble men , or Senatours , and not being able to pay either the vsurie , or the principal , were miserablie afflicted with imprisoments , giues , and fetters , yea and some with whipping , & torments ( their bodies being adiudged by the magistrats to their creditors for satisfaction of their debts ) they assembled themselues on the holie hill three miles from Rome or as some writte vppon mount Auentin , Idem ibid . within Rome , & there fortified themselues . And although Menenius Agrippa , being sent vnto them from the senate , pacified them with a fable , which he told thē ( of a muteny & conspiracy of all the partes of mans bodie against the belly , wherby the whole bodie pined away ) yet the senate was faine to grant them , fiue Tribunes , to be chosen out of the people themselues , to serue them for a counterpeyse against the Consuls , & to defend thē against the Senators who oppressed thē , wherevpon there grew afterwards many great inconueniences , & continuall troubles in the common wealth , as shall appeare hereafter .

An. vrb . 261 5. This sedition being appeased , there followed the very next yeare , an other much worse , acconpanied also with an extreame famin , in which sedition , the people banished the worthy Martius Coriolanus , notwithstanding his great seruice donne to the common welth , Ibid . & his famous victories : who fled to the Volscians , & being made by thē their captaine generall , beseiged Rome with a great armie , whereby the Romans were so terrified , that first they sent the priests of the cittie , & afterwards Veturia his mother , & Volumnia his wife , with a great multitude of matrons , and other women to appease him , by whom he was entreated at last to raise his seige .

6 And before two yeares were fullie past ( the warrs still continuing with the Volsci , Aequi , and Hernici ) there arose new seditions , not onlie betwixt the senatours , and the people , Ann. vr 263 but also betwixt the two Consuls Proculus Virginius , & Sp. Cassius , of whome the latter aspired to a tiranny , by the proposition of a law called Agraria , Idem ibid . ( for the deuision of laudes amongst the people ) & was notwithstanding afterwards condemned , & executed . And yet neuertheles new tumults grew euery yeare for a long time , by the meanes of the Tribunes , feeding the humour of the people , An. 269. & irritating them against the Senat , with the proposition of that law : & though some times they were forced to intermit their domesticall diuisions , & animosities , An. 270. Ibid . to attend to their defence against the forraine enimies ( as in the consu●ate of Lucius Aemilius , & Coeso Fabius ) yet within two yeares after , their seditions so reuiued , that Liuij saith . Non segnior discordia domi , & bellum foris ●trocius fuit : The discord at home was no lesse , then it was wont to be , and the warre abroad farre more cruell .

● In these warrs , which they had some yeares with the Volsci , Aequi , and ●ejentes , first their consul Marcus Fabius , & after three hundred , An. 274. An. 277. Ibidem . & six Fabij ●al of one familie hauing obteined of the Senate to be emploied in that warre were al in one battail slaine by the Vejentes , assisted by the Hetrusci , who made warre at the verie gates of Rome : and hauing taken the mount ●aniculus , so spoiled the country round abount , that the Romans were almost ●amished , vntill their consul Sp. Seruilius , & A. Virginius after much losse , & diuers foiles , slew the greatest part of their enemies , An. vr . 278. & put the rest to light . This warr was no sooner ended , & their famine releeued , but the Tribunes beganne againe to make new stirres , propounding the law A●raria , aboue-mencioned , & irritating the people , not only against all the ●enatours in generall , but also against euerie on of them in particuler : in ●o much that they caused T. Menenius , who had benne Consul , to be ●rongfullie condemned , & accused also Sp. Seruilius , consul the yeare be●ore , who hardly escaped . Ann. vr . 279

● This domestical storme being somewhat appeased , there arose an o●her the same yeare from abroad , by a new warre of the Vejentes , Sabini , ●olsci , & Aequi , & presently after , the next yeare , the discord , & seditions , Ann vr 280 Ibidem . ●etwixt the Tribunes , & the Consuls , & betwixt the people , & the senate , ●rew to such violence , that the officers of the Consuls were abused the en●gnes of Iustice broken , the Consuls themselues forced to saue themselues by ●ight , & the senat constrayned in the end , after 2 yeares tumultuous contē●●ō , to exclude themselues from the election of the Tribunes , & to grant the ●●me wholy to the people , to the end they might prouide for the defence of ●he common welth , against the Volsci , & Aequi , who renewed their former ●arrs , wherin the Romans receiued a most shameful ouerthrow , An. vr . 283. vnder the Consul Appius Claudius .

9 And such was the entercourse of warre abroad , & sedition at home , that if I should vndertake to make particular relation thereof , I should doe nothing els , but write the whole story of the Romans ; seing tha● whensoeuer there was anie litle peace , or repose , the same was ( saith Liuij ) semper solicita certamine patrum , Ibidem . & plebis . Alwayes full of care , and trouble , by reason of the contention betwixt the Senate , and the people , an● as Dionisius Halicarnassus , Dionisi . Halicar . antiq . Roman . saith , Sic in orbem redibant vicissitudines , &c. Su●● was the course , and counterchange of warre , and sedition , that they went round , 〈◇〉 it were in a wheele , in so much , that peace bredd sedition , & warre brought the● againe to compositien ; which was also ( as Eutropius , & Orosius note ) so intermixt with frequent pestilence , Oros . l. 2 c . 12 Eutrop . li . 1. that their truces , which were verie rar● ( saith Orosius ) were made either by reason of some great plague , or accompanied with it , whereby infinit numbers perished , as in the consulate of Q. Seruilius , An. vr . 288. Eutrop . ibid . and Spurius Posthumus , when ( as Eutropius saith ) a grea● part of the people died of the plague . And againe foure yeares after , no● onlie the most part of the souldiarrs , and a great number of the commo● people , Ann. vr . 291 but also the two Consuls T. Ebutius , and P. Seruilius , and verie manie Senators , died in like maner of the same contagion : though durin● these times , they had also great warrs , with their ancient enimies , yea , & with their owne slaues , Ann vr 294 Liuius Dec. 1. li . 3. and fugitiues , who being conducted by Herdoni●● the Sabyn , assayled Rome , burnt the Capitoll , and killed Valerius the Consul whiles neuerthelesse the Tribunes of the people , continued their wonted furie ( as Liuij witnesseth ) in stirring the people to sedition , and incensing them against the Senate .

10 And the next yeare after , as Eutropius and Orosius say , ( though according to Liuij it should be twoo yeares after ) the Aequi , Ann. vr 296 Idem ibid . & Volsci , discomfited a great armie of Minutius the Consul , and beseiged him withi● twelue miles of Rome , vntill Q. Cincinnatus ( being fetcht from the plough was made Dictator , who releeued him , when he was brought to great extremitie : whiles also in the meane time they had benne miserably distracted , and deuided in Rome , by their turbulent Tribunes , seeking to extinguish , or at least to diminish , the authoritie of the Consuls . Besides tha● they were terrified with most prodigious accidents of terrible earthquakes , strange noyses , and horrible sights in the ayre , and showers of grea● peeces , or gobbets of flesh , whereof part was seased on by the birds , er● they fell to the grounde , and the rest that fell lay many dayes vncorrupted : all with prodigious signes , and diuers others , which I omitt ( threatninge as the deuines denounced ruin to the common welth for their seditions ) being also seconded with famin , and continuall danger of forreine warrs , suffised not neuertheles to temper , and intigate the mindes of the Tribunes , who propounded new lawes in fauour of themselues , Ann. vr 298 ●ncensing the people continuallie against the Senate , & Consuls . Wherevppon their tumults still encreasing , & new contentions dailie growing ( concerning the validitie of the new lawes ) to the manifest , & extreame danger of the common welth : it was at last agreed , to send embassadours ●o Athens , to fetch a coppy of Solons lawes , An. 300. Ibidem . and other ordinaunces of the Grecians , whereby they might reforme theirs . And although during the ●bsence of their embassadours ( which was not aboue two yeares ) they enioyed some repose , aswell from tumults at home , as warrs abroad ; yet ●heir affliction ceased not , for as Liuij saith : Duo simul mala ingentia exorta , Ibidem . &c. Twoo great mischeifes grew amongst them , at once , to wit , famin , ●nd pestilence , wherewith infinit numbers , not only of men , An. 301. but also of ●atle were consumed , in so much , that . Vrbs , saith he , assiduis exhausta funeribus , multae & clarae lugubres domus , multiplici clade faedatus annus , Ibid . The city was exhausted with continuall deaths , manie noble houses where replenished with ●ourninge , and all that yeare was disgracefull , by reason of manie calamities .

●1 The next yeare , which was the three hundreth , and two , after the foundation of Rome , the embassadours being returned from Greece , An. 302. the Romans changed their forme of gouerment , chosing in steede of two Cō●suls , tenne gouernours called Decemuiri to whose chardge it was committed , both by the Senate , & people , aswell to make new lawes , Idem ibid . as also to administer iustice , euery one of them in his turne , euery tenth day ; who conspiring together the second yeare of their office , and binding themselues by oath to mantaine one an other , opprest the common welth two yeares , and vsed great tirannie , committing all kind of iniustice : An. 305. in so much that one Virginius publikely slew his owne daughter , to deliuer her from Appius Claudius one of the Decemuiri , who , to the end he might deflower her , had not onlie caused a dependant of his owne to claime her for his slaue , but also had giuen sentence against her . Wherevppon there arose such a tumult of the people , and souldiars , Ibidem . that the Decemuiri were forced to leaue their office , and two Consuls were chosen after the old maner , and Appius Claudius being committed to prison , killed himselfe : an other of the Decemuiri died also in prison , & the rest were banished , and their goods confiscated .

12 During this tirannicall Decemuirat , the Sabins , An. 306. Ibid . and Aequi making warre in the territorie of the Romans , gaue them two shamefull ouerthrowes , and put the citie of Rome in no lesse danger , then feare .

13 And if I should proceede in this manner , to recount particulerlie , al their domesticall diuisions , & other calamities ensuing thereof , ( wherewith they were continuallie afflicted , whensoeuer they had anie litle truce , or surceasse from forraine warrs ) I should occupie , and imploy the whole volume of this treatise in the relation thereof , & therefore I wish it for the present to be noted , that from the time of this Decemuirat , to the verie ouerthrow of their common welth , by Iulius Casar ( which was foure hundreth yeares after ) their ciuill tumults , & consequently their afflictions grew dayly greater , by reason that the Senate , after the deposition of the Decemuiri , were forced , for the further satisfaction of the people , no● onlie to renew their former officers called Tribunes , but also to encrease their number to Tenne : yea , & with in a while also to grant , that in stede of the two Consuls ( who were chosen onlie out of the ancient nobility ) there should be other magistrats , Ibidem . called Tribunes of the souldiars , who should haue the authoritie of Consuls , and be chosen partlie out of the plebeians , An. 310. and partly out of the patricians .

And so seditious , and furious commonlie were the Tribunes of the people , in stirring thē vp against the Senat , that the Senatours , were faine to seeke some times , the most dangerous remedies that might be , to wit , the occasion of some great warr , euen at their owne gates ( I meane with their next neighbours not manie miles from Rome ) Adeo vel infoelix bellum , Dec. 1. li . 4. saith Liuij , ignominiosae paci praeferebant . So farr they were faine to preferr an vnfortunate warre , before an ignominious peace . Which neuertheles suffised not mannie times , to quiet the turbulent humours of the people , and their Tribunes : in so much that otherwhiles , when they were most pressed by their enimies , Ibid . they had , as Liuij saith , Plus belli domi , quam foris . More warre at home , then abroad , whereby the senate was constrained to endure manie indignities .

14 This therefore being vnderstood , to haue passed continually in the Roman state , not onlie before the election of the Tribuni militum , ( which was in the yeare of three hundred and tenne , after the foundation of Rome ) but much more euerafter , I will henceforth for breuities sake , touch onlie their most notorious calamities , An. 310. and afflictions , whereby it shall sufficiently appeare , how seuere , and continuall was the scourge , and punishment of God vpon them for their wickednes .

15 These Tribunes of the souldiars , being chosen , and composition made thereby for the present , betwixt the people , and the Senate , ( to the end they might attend to the defence of their state against the Aequi , Volsci , and Vejentes ) the said warrs were no soner ended with good successe to the Romans , An. 315. Dec. 1. li . 4. but succeded the vnfortunate Consulat of Proculus Geganius Macerinus , and L. Menenius Lanatus , Notorius , saith Liuij , for the manifold calamities , dangers , famin , seditions , and almost perpetuall losse of liberty , in so much ( saith he ) that if there had bene anie externall warre at that time , Vix ope Deorum omnium res sisti potuisset . All the Gods could hardly haue conserued the ●●are . The occasion was , that there being so great a famin , that manie drowned themselues in Tyber , to auoid the torment of hunger , Sp. Melius , hauing at his owne charges , greatlie releeued the people with corne , & victuall : aspired to make himselfe Kinge , and had so farr gained their good wills thereto , that the Senat was compelled to make Lucius Quintus Dictator , by whose meanes ( with the helpe of Quintus Seruili●● Master of the horse ) Sp. Melius was in the end slayne , Ann. vr 316. and the people pacified .

●6 The yeare following beganne a most dangerous warre , An. 317. by the rebel●ion of the Fidenates : who were not aboue eighteene miles from Rome , & ●ad at the instance of the Veientes , rebelled against the Romans , and killed foure of their Embassadours , which were sent vnto them , to vnderstand ●he cause of their defection . In so much , that the Senate ( vc in trepidis rebus , saith Liuij , as their custome was in time of feare , and danger ) made a Dictator , Idem ibid . to wit Mamercus Aemilius , and though he ouerthrew his enimies , and had 〈◇〉 notable triumph , yet his victorie was counterpeised , Eutrop . li . 1. with such ●errible earthquakes , and plagues , that the Romans were in feare of ●tter desolation , aswell to the cittie , as to the countrie : besides new warrs presentlie after with the Fidenates , and Vejentes , An. 317. & 318. who ●pproched with a great armie to the walls of Rome , wherevppon , ●repidatum , saith Liuij , non in agris magis , quam in Vrbe , An. 320. Liuius Dec. 1. li . 4. There was ●o lesse feare in the cittie , then in the fields abroad . And therefore they made a new Dictator , to wit A. Seruilius , who repelled the enimie and toke ●he cittie Fidenae .

●7 And other warrs arising the next yeare ( wherevppon they were also forced to make a new Dictator ) there followed an other pestilence , An. 321. An. 322 , An. 327. which made great destruction both of men , and cattle , in the cittie , and country . And within foure , or fiue yeares after , the Veientes made new warrs , which were also accompanied with extreame drought , wherevppon followed verie great contagion , & death of men , and beastes : An. 329. and shortlie after , the Veientes gaue an ignominious ouerthrow to the three Tribunes of the souldiars , who gouerned that yeare : Ibidem . An. 332. and Rome it selfe was in such feare , that it kept watch , and ward vppon the walles , and was , as Liuij saith , more like a campe , then a cittie : and within three yeares after the Consul Sempronius was also shamefullie ouerthrowne , by the Volsci . An. 337. Not long after againe , an other armie of the Romans was defeated by the Lauricani , and Aequi , An. 342. An. 343. and the wonted seditions growing daily greater at ●ome , passed also from the people in the cittie , to the souldiars in the cāpe who killed M. Posthumius their generall ; and presently after followed 〈◇〉 great pestilence , and famine , whereby the citie was for a time left as 〈◇〉 were , desolat , and desert whiles the common sort perished , and the Senatours and others of wealth & account , went abroad to seeke remedie against the hunger and contagion .

18 And thus continued for some yeares this successiue change of seditions , plagues , famine , and warre ( where in also the Romans amid som● victories , An. 350. receiued many disgraces , and ouerthrowes ) vntill the great , & long seige of Vejentum , which dured tenne yeares , winter , and sommer , after seauenteene yeares warre , that it had made against the Romans : who though they tooke it in the end ( to wit in the yeare three hundreth fifti● nine ) vnder the conduct of M. Furius Camillus , yet had bene foyled , disgraced , & beaten by it , not onlie oft before , but also diuers tymes during th● seige ; in which time also they were pestred with almost continuall warrs by other their neighbours , Idem Dec. 1. li . 5. and with seditions at home more then euer , and finally with that notorious pestilence , which happened in the yeare three hundred fifty six , whereof I haue spoken in the seuenth chapter , fo● remedy whereof , An. 356 , they made their first Lectisternium to pacifie the wrath of their gods .

19 And how pernicious their ciuill dissentions , and seditions in Rome i● selfe , were also to the common welth , it appeared shortlie after , whe● the famous Furius Camillus , An. 364. was wrongfully banished by the Tribunes o● the people : in punishment whereof , Plutark supposeth , that God sent th● Gaules to Rome , Plutarc . in Furio Camil An. 365. who the next yeare after , ouerthrew Fabius Ambustus , & his whole army , not farr from Rome , with great slaughter of the Romans , and entred the citie , sacked , spoiled , and burnt it , killed a great numbe● of Senatours in their owne houses , and put all to the sword , except suc● as fled to the Capitol , which they also beseiged , though they were in th● end expelled , & ouerthrowne by Camillus , who being banished ( as I hau● declared ) releeued , and repaired the wracke of his vngratefull country .

An. 366. 20 This dangerous , and terrible tempest being ouerblowne , new stormes of warrs presently arose from the Volsci , Aequi , Satrini , & Praenestini , o● whom some encamped themselues at the verie gates of Rome , wherevppon saith Liuij , Liuius Dec. 1. li . 6. Ingens in vrbe trepidatio : There was exceeding great feare , an● trembling in the cittie . And although the Romans ouerthrew , & conquered them all in the end , by the valour of Furius Camillus , and T. Quintus Cincinnatus ( whereby also they enlarged greatly their dominions in Italy ) ye● they were in the meane time continuallie molested , and vexed with their wonted calamities : as some times with disgraces in warres , some times with plague and famine , and otherwhieles , or rather continually , An. 372. with ●omesticall diuisions , and tumults ? partlie by reason of the pouerty of ●he people , loden , and opprest with debts , and partlie by the ambition , An. vrb . 369 ●●rst of Marcus Manlius , who aspiret to make himselfe King , An. 379. 380. 381. 382. 383. and after ●f Licinius Stolo and L. Sextius Tribunes of the people , who for fiue yeares ●ogeter , hindred the election of all other magistrats , but them selues ●nd forced the Senate in the end , to graunt that one of the Consuls , should ●or euer after be a Dlebeian , and yet before this dissention could be ●ully composed , Ann vr . 388 the Gaules returned againe with a huge army and came ●ithin foure mieles of Rome , destroynig all the country roundabout , ●ut were within a while defeated by Turius Camillus .

●1 Shortly after there grew a strange plague , of contagious diseases , Liuius Dec. 1. li . 7. An. vrb . 390 ●hich continued some yeares , and destroyed infinit numbers of people , ●nd amongst the rest , there died Turius Camillus , three Tribunes of the ●eople , a Censor , and an Aedil , for remedy wherof , they absurdlie brought ●n vse , their filthy staghe plaies , to pacifie the wrath of the Gods , as I haue ●ignified in the seuenth chapter .

●2 Within twoo yeares after or somewhat more , An. 393. the earth opened vn●o the verie bowels thereof , in the midest of the greatest market place in Rome , and so remained some dayes , to the extreame terrour of all men ; ●heir deuines concelled them to throw in what soeuer was most precious ●n the cittie , wherevppon the matrons cast in all their Iewells , Idem ibid . but no●hing auailed , vntill Marcus Curtius being armed on horsebacke cast him●elfe into it , which being donne it closed within a while ; and before the ●eare was fully ended , L. Genutius the Consul was ouerthrowne & slaine ●y the Hernici .

●3 From this time forward , vntell the warr of the Samnits , that is to ●ay , for the space of twentie two yeares , Ibid . the Romans were so contiunaly distressed , either with rebellions of their subiects , or defections of their ●reendes , and confederates , An. 395. or new inuasions of the Gaules ( who gaue thē ●n other bloody battaile , at the verie gates of Rome ) or finallie with their ciuill discord amongst themselues , that they were forced almost euerie ●eare , to make a Dictator , in respect some times aswell of Domesticall , An. 405. as of foraine dangers : and although they had manie notable victories , yet ●hey receiued with all so manie disgraces , with such losse of blood , An. 394. 395. 367 , and such spoile of their territories , and such oppression of the people , that ●t may trulie be said , they liued all that while in continuall affliction & miserie the particularities whereof , where to long to recount , & therefore I wil passe to the warre of the Samnits .

24 In the yeare after the foundation of Rome foure hundred & twelue , An. 412. the Romans denounced warre to the Samnits in fauour of the Campani who not being able to defend themselues against the Samnits , Ibid . gaue t● the Romans , not onlie their cittie , Capua , ( which was then hel● equall in greatnes , or magnificence with Rome ) but also themselue● and their whole state , vpon condition that the Romans should defer● them .

25 The Romans therefore vndertaking this warre in defence of the Ca●pani , as of their owne subiects , had prosperous successe , and notable v●ctories , for three , or foure yeares , aswell against the Samnits , as the L●tins their neighbours , who breaking their ancient league , made warr● vpon them : in which time passed those famous actes of the two Consu●● T . Manlius Torquatus , An. 415. and Publius Decius : of whome the first , to conserue th● authoritie , and integritie of militarie discipline , put to death his own● sonne , for accepting an importunate chalenge of combat without his order , though he valiantlie slew the enimie : and the other Consul Deciu● seeing his armie put to the worse , Liuius Dec. 1. li . 8. and like to be ouerthrowne , vowed and with manie ceremonies ( which Liuy declareth ) consecrated himself as a sacrifice to the gods , to obtaine the victorie , which his armie obtained , though he himselfe was slaine .

An. 416. 26 But the next yeare after , one of their consuls being a Plebeian , an● the other though a Patrician , yet disgusted with the Senat ( because i● would not grant him a triumph ) conspired together in fauour of the Tribunes , Idem Ibid . and people , and making one of themselues Dictator , ordained suc● lawes , that , as Liuy witnesseth , their common welth receiued more detr●ment , by the malignitie of their seditious Consuls , and Dictator at home● then good happ , or felicitie by their victories abroad . And these warr● continuing yearelie , they were also infested with strange plagues , & mortalitie , especiallie in the foure hundred twentie and third yeare , after th● foundation of Rome , An. 423. at what time , an incredible , and most horrible conspiracie of the matrons of Rome , to poison the cittie was detected , by on● of their women seruants , Ibidem . after that verie manie principall men , and 〈◇〉 great number of the meaner sort , had bene made away , dying strangelie , and suddainelie all after one manner : besides infinit others , wh● being more able to resist the force of the poison , languished miserablie , and pined away , vntill the matter being discouered ( as I hau● said ) and examined , three hundred and seauentie matrons ( as Or●●● and Eutropius witnesse ) were condemned , Oro . l. 3 c . 10 Eutrop . li . 2 and executed for it : no other motiue , or cause of their wicked act being euer discouered but onlie a phantastical , and malicious madnes , which had surprise● them .

27 A few yeares after this , the warre with the Samnits being renewed , ●he Roman armie conducted by the twoo Consuls T. Veturius and Sp. ●osthumius , was driuen to such a straite ; An. 431. Liuius Dec. 1. li . 9. that they were forced to saue their liues , with losse of their honour , passing vnder the yoke ( as it was termed ) that is to say , vnder three lances set vp in gal●ows wise , spoiled of their armes , and clothes , with such conditions also of peace , as it pleased their enimies to impose vpon them : for the assurance whereof , six hundred Roman Gentlemen were left for hostages . And this the Samnits held for a greater victorie , then ●f they had put them all to the sword , as they might haue done , if they would .

●8 And from this time forward , they had continually for many yeares , ●erie cruel and bloudie warrs , partly with the Samnits , and partly with other their neighbours , and though they had diuers● notable victories , yet they bought them manie times so deare , that they had small cause to reioyce thereat : partlie by reason of their owne losses , and partlie for the frequent plagues which occurred . In so much , that Eutropius speaking of these times saith thus ; It is to be vnderstood , that the peace , Eutrop . li . 2. and repose ●f the Romans , was euer interrupted with externall warrs , and the warres againe with infectious , and contagious plagues , so that they were on euerie side miserablie molested . Thus saith he , vpon the occasion of a most greuous pestilence , which ensued a victorie , that Quintus Fabius Maximus , An. 458. Liuius Dec. 1. lib . 10. had ●gainst the Samnits , and Gaules , though with the losse of seauen thou●and Romans , and of his fellow Consul P. Decius , sonne to the other P. Decius , who vowed , and dedicated himselfe , as a sacrifice to the Gods , Num . 25. in a battaile against the Latins ( as I haue signified before ) whose example his sonne also followed in this battaile , and with his death purchased the victorie for the Romans , as they were perswaded .

29 The same yeare , this plague , and warre was also accompanied with manie prodigious euents , as that it rained earth , and manie were slaine in the armie of the Romans with thunderbolts : besides that the Gaules al●o intercepted , and slew a whole legion of the Romans , An. 461. Liuius Dec. 1. li 10. For the remedy of this Esculapius was fetcht from Epidaurus . whereof not one man escaped , and the warrs with the Samnits , stil continuinge with great ●osse on both parts ( though the Romans commonly had the victorie ) there fell within three yeares after such a plague in Rome , and such a murrein , and destruction of catle in the countrie , for three yeares toge●her , that ( as Liuy witnesseth ) it was portento similis , like a monstrous wonder . And during the same time , the Samnits also ouerthrew the Consul Q. Fabius Gurges , who saued himselfe by flight , hauing lost three thousand of his souldiars , An. 463. Eutrop . li . 2. though within a while ( after fortie nyn● yeares warres , and manie bloudy battailes as Eutropius witnesseth ) the● subdued the Samnits , & destroyed their cheefe cittie called Samnum : An● about the same time , also grew such a sedition in Rome , that the peopl● tooke armes , and rebelled , requiring that plebeians might be admitte● to marry with the nobilitie .

30 Presently after , there followed new warrs with the Sabins , & the● with the Lucani , An. 470. Brutij , Toscani , and Galli , with whom the Samnits , had mad● league , with intent to rebell : and the Romans thinking to withdraw th● Gaules from them , sent Embassadours vnto them , whom the Gaules killed , and shortlie after discomfited also an armie of the Romans , and sle● their general Cecilius the Praetor , Epitome T. Liuius li . 12. seauen Coronels , and manie noble men besides twentie eight thousand common Souldiars , as Orosius testifieth . Oro . l. 3. c . 22

31 The next yeare after , they beganne an other warr with the Tarantins , who had also assailed , and spoiled a nauie , of theirs , killed thei● Captanes , Eutrop . li . 2. Oros li . 4. c , 1 An 471. and their most seruiceable souldiars , sould the rest , and abused also their Embassadours , who were sent to complaine of the iniurie And this warr so pressed them , that they were faine to arme their Inletarij , who being of the poorest sort , were such as had benne before exempted from warre , to the end they might stay at home , and attend t● procreation for encrease of the common welth .

Epi . Liu . l. 12 32 By the occasion of this warr , the Tarentins called Pyrrhus King of Madonie , and Epyrus , into Italy , to assist them against the Romans , betwix● whome there passed three cruell , and bloudie battailes , whereof the R●mans lost the first , after a whole daies fight , vnder the Consul , Leuin●● though the slaughter of their enimies was so great , that Pyrrhus said , Th●● such an other victorie , Ibid . li . 13. would send him home without souldiars . The Romans lo●● in that battaile fourteene thousand , An. 473. Plutarc . in Pyrrho . eight hundred & fourescore foote men , and two hundred forty six horse , besides eight hundred and two horse and fote , which were taken prisoners , and those which escaped b● flight , were strangelie terrified , with horrible , & prodigious thunder an● thirtie foure of them killed with thunderbolts , and twentie two le●● halfe dead , in so much , that it seemed the verie heauens fought again●● them .

An. 474. 33 The Romans wanne the second battaile , and slew twentie thousan● of their enimies , with the losse of fiue thousand of their part . In the thi●● battaile , Idem ibid . An. 475. the famous Consul Fabricius ( who discouered to Pyrrhus the treason of his phisician which had offred to poison him ) ouerthrew him . And then Pyrrhus being called into Sicily to assist Agathocles king thereof departed for a time , and returning againe afterwards , Liui . li . 14. in Epito . An. 479. Eutrop . li . 2. An. 477. was ouerthrowne by the Consul M. Curius Dentatus , and forst to leaue Italy , fifteene yeares , after his first arriuall there , as Eutropius testifieth .

34 And in the meane time also , the Romans were cruelly infested , in the second consulat of Fabius Gurges , with a verie strange plague , which killed the children in their mothers wombes , and yong cattel in like sort in their dames bellies , so that it was feared ( as Orosius witnesseth ) that the succession , and ofspring both of men , and beastes , Oros . li . 4. c . 2 would haue vtterlie failed ,

35 There followed shortlie after , new warres with the Tarentyns , Id● ibid . ca 3 An. 482. who rebelled with the helpe of the Carthaginensis , not withstanding that the said Carthaginenses , where then in league , with the Romans . But the Romans ouerthrew thē both , which the Carthaginenses reuenged afterwards with manie yeares warre , as shalbe declared after a while .

36 The next yeare after this warr with the Tarentins , An. 483. Idem Ibid . a whole legion of the Romans , hauing cruellie murdered all these people of Regium ( to whose succour they were sent ) and possessing themselues of the towne , were beseeged by the rest of the Roman forces , taken , and sent to Rome , where they were al put to death , so that the Romans themselues killed so manie of their owne souldiers , that if they had bene slaine by the enemie , it would haue bene held for a publike , and common calamitie .

37 Presentlie after , followed manie prodigious signes , An. 484. and amongst the rest , a maruelous eruption of fire out of the ground , which burned for three daies together , consuminge the corne , and trees neere about it , and the yeare following , there passed a most bloudy fight , betwixt the Picentes , and the Romans , notwithstanding that when they were ready to ioyne battaile , there was vpon a suddaine , such a horrible earthquake , with such a roringe noise ( which issued out of the earth ) that as ( Orosius and Eut opius doe witnes ) it might well be thought , that the earth it selfe trembled , & mourned , for the aboundance of humane bloud , Oros . l. 4. c . 4 Eutrop . l. 2. An. 485. that was presentlie to be shed in that battaile , wherein neuertheles , the Romans had the better .

38 The verie next yeare after , there were other no lesse prodigious signes , as to omitt diuerse others , aboundance of bloud flowed out of the earth pretending no doubt , the bloody warrs , which presentlie folowed . Idem Ibid . First with the Salentini and Brundusini , and shortlie after with the Carthaginenses . Besides that the Romans were also about the same time , miserably afflicted with twoo yeares pestilence , which did so depopulate the cittie , and country , that afterwards , when it ceased , they made a cense , Circ . an . 487 Oros . l. 4. c . 5. saith Orosius , not so much to see how manie were dead , as how many remained aliue .

39 But seing we are now come to the first warrs of Carthage , and that this chapter is alreadie growne long , I will prosecute the rest in the chapter followinge , and touch only the most important matters , to auoid prolixitie .

The epitome of the Roman Historie is continued , and the examplar punishment of God vppon the Romans , further obserued , from the beginninge of the first warre of Carthage , vntill the ouerthrow of their common welth , & the birth of our Sauiour Christ , vnder Augustus Caesar , the first Roman Emperour . CHAP. XI .

1. THE Romans hauing passed , ( as I may tearme it ) an essay of their warre with the Carthaginienses in Italy , by the occasion of the Tarentins , ( as I haue already signified ) beganne afterwards to play their maine prize in Sicily , in the consulat of Appius Claudius Pulcher , An. 483. and Quintus Fuluius Flaccus , in the foure hundreth eighty third yeare after Rome was built , as Eutropius affirmeth , though according to Glareanus ( whose exact chronologie I rather follow ) it was the yeare foure hundreth eighty eight . Eutrop . li . 2. Oros . l. 4. c . 7 An. 488. The occasion was , that the Mamertini , a people of Sicily , whose cheefe cittie was Messina , craued the ayde of the Romans against Hieron King of Syracusa , assisted by the Carthaginienses , whom the Romans ouerthrew in two great battailes , and the warre extending it selfe , An. 493. first into Sardinia , and within foure , or fiue yeares , from land to sea , the Romans were forced , to build , and furnish a nauie , of on hundred and thirtie shipps , Eutrop . li . 2. which they did with incredible speede , to wit in threescoore dayes , but Cornelius Asina the Consul , who had the chardge thereof , was taken prisoner , & slaine by the elder Annibal , with the pretence of a false treatie of peace , which was presently after reuenged by the other Consul C. Duillius , with the slaughter of three thousand men , and with an other ouerthrow , which Caius Florus , and Lucius Cornelius gaue them also by sea , An. 494. the yeare followinge .

2 But this their good fortune , beganne presentlie to be checked , with a most dangerous conspiracy of three thousand slaues , confederat with so manie sailers , Idem ibid . who had surprised Rome ( which by reason of these great warrs was destitute of al gard ) if the consul had not in time discouered , & preuented it . Whereby it may appeare , how much the Romans were pressed , and greeued with this warre , notwithstanding their good fortune therein , seeing that Rome it selfe was drawne so dry of souldiars to defend it , that so few slaues durst attempt to surprise it .

3 And within two yeares after , M. Attilius Regulus the Consul , An. 496. hauing passed into Africke , and slaine in battaile eighteene thousand of the Carthaginienses , and taken by composition fourescore and two cities , Oros li . 4. c . 9. Eutrop . li . 2. was taken prisoner himselfe by them , with the helpe and conduct of Xantippus King of Lacedemony , at what time also thirtie two thousand of the Roman armie were slaine , and fiue hundreth principall men taken prisoners .

4 This is that M. Attilius Regulus , Cicero 2. de finib . & li . 3. officio . & de senectute . Valer . Max. li . 1. ca. 1. li . 2 cap . 4. whose memory is so highlie celebrated by Cicero , and other Roman autors , for returning to Carthage , to dischardge his oath , whereby he was bound , either to procure the liberty of the Carthaginians that were prisoners , or els to returne himselfe to prison , which later condition he willingly performed , hauing himselfe disswaded the senat to deliuer the other , for the which he was cruellie slaine at his returne .

5 And albeit this great disgrace of Attilius Regulus , was presently after recompensed , Eutrop . li . 2 Oros . l. 4. c . 9. with two great ouerthrowes giuen to the Carthaginienses by sea , wherein they lost 134. ships , and 44. thousand men , and afterwards also 20000. were slain by the Consul Metellus by land , An 498. yet the two Consuls Aemilius Paulus , and Seruius Fuluius , returning into Italy with their victorious nauie of three hundred saile , loaden with the spoile of the Carthaginienses , made a miserable shipwracke , and lost two hundred and twentie of their ships , and hardly saued the rest , with casting ouerbord all their goods . And the like fortune had two other Consuls Cn. Seruillius Caepio , and Sempronius Blaesus shortlie after , An. 500. who hauing also made a prosperous voyage by sea , and gott a great spoile of the Carthaginienses , were in their returne cast vpon the rockes , and lost a hundred and fiftie ships of great burthen , wherevppon Orosius saith verie well . Oros . l. 4. c . 9 Apud Romanos numquam diuturna felicitas erat &c. The Romans were neuer long together fortunate , but euerie good successe of theirs , was presently ouerwhelmed with a heape of woes .

9 This appeared to be true at this time , whereof I now treat , for , the prosperous scccesse , whereof I haue spoken , Idem ibid . cap . 10 Eutrop . li . 2. An. 503. was seconded with diuers disgraces , and calamities , as with the ouerthrow of an other Attilius Regulus surnamed Caius and Manlius Volso , both of thē Consuls , with their nauie of two hundred saile , and foure legions in it , and of an other nauie of a hundred and thirtie saile the yeare followinge , An. 504. vnder the Consul Claudius , who hardly escaped with thirtie ships , the rest being either taken , or drowned , with eight thousand souldiars slaine , and twenty thousand taken , besides that Caius or Lucius Iunius the other Consul , Ibidem . lost also his whole fleete by shipwracke the same yeare .

An. 505. Idem ibid . 7 And the yeare following , a fleete of the Carthaginienses passed in to Italy , and spoiled diuers parts thereof , & thus continued these warrs wit● harde varietie of fortune , and inestimable losses to both parties , vntil● Luctatius the Consul , had a notable victorie some foure , or fiue yeares after in Sicily , where he ouerthrew Hanno , the Generall of the Carthaginienses , An. 511. Eu●rop . li . 2. slew foureteene thousand souldiars , and tooke thirtie two thousan● prisoners , whereby the Carthaginienses were so broken , and discouraged , that they were forced to demande peace , Oros . l. 4. c . 10 & 11. An. 512. which was granted them , and so ended the first Punicke warre , after it had lasted twentie thre● yeares .

8 But was the ioy of this victorie , and peace ( thinke you ) cleare to the Romans , without their wonted counterchange of calamitie ? No truly , fo● the very next yeare after , An 513. Eutrop . li . 2. as they were preparing for their triumph , there was such an inundation of the Riuier of Tiber , and it lasted so long , tha● it destroyed al the lower part of the citie , and pres●ntly after , a fire als● which tooke in the higher partes of the cittie , ( no man knew how ) consumed not onlie innumerable houses , and the temples of the Gods , bu● also a great number of men , and such store of riches , and welth , that , a● Oresiu● saith . O●●s . l. 4. c . 11 Many forraine victories could not recompence the losse that the Roman● receiued thereby ,

An. 513. 9 In this meane while , there arose new troubles of warrs from the Falisi , the Gaules , and the Sardinians , who rebelled by the sollicitation of the Carthaginiens●s , Id●m ibid . c●● . 12 Eutrop . li . 2. An 514. which warrs lasted some fiue , or six yeares , with so litle gaine to the Romans , especiallie against the Gaules , that though they ha● the victorie , yet their losse was so greate with al , that the Consul Valer●● could not obtaine the honour of triumph : but in the end , all those tumults being appeased , and the Carthaginienses vppon humble suite , by diuers embassages pardoned , there was such an vniuersall peace , that the Temple of Ianus was shutt vp the first time , after Numa Pompilius , that i● to say , An. 518. Oro● . 4 c . 12 after foure hundreth & threescore yeares of continuall warre , besides the other afflictions of plagues , domestical diuisions , and other miseries , wherewith they had bene many times brought almost to vtte● d●solation , as I haue signified before ,

10 This peace continued only one yeare , which being ended , there arose new quarrels , and cruell warres with the Illirici , for killing certaine embassadors of the Romans , & presently after with the Gaules , in punishment ( as O●osius and Eutropius note ) of a most inhumane sacrifice , Oros l. 4. c 13 Eutrop . li . 3. which the Romans made of two Gaules , a man , and a woman , whome they buried aliue together , with a Graecian woman , after which there followed with in a while , such an inundation of the Gaules , aswel of those which dwelt in Italy , as also of the others beyond the Alpes , Oros . ibidem that the Romans were for●ed to arme eight hundred thousand men , vnder the conduct of their two ●onsuls , Publius Valerius Flaccus , and Caius Attilius Regulus , An. 527. of which huge ●ost , fourescore thousand were slaine by the Gaules , with the Consul Attilius , and all the rest put to flight ; though neuertheles afterwardes , Eutrop . li . 3. ●he Romans ouerthrew them in three battailes vnder diuerse Consuls , & ●●stlie killed their King Viridomarus , and tooke Millan , the cheefe cittie of ●he Gaules , called Cisalpini . But how much bloud these three victories cost ●hem , it may easily be imagined , & ere that warre was fullie ended , An. 532. they ●ere forst to prepare for an other against the Istri , whom also they sub●ued ere long , but multo Romanorum sanguine , Oros . vbi sup An. 533. with much bloud of the Ro●ans , as Orosius witnesseth .

●● But now , who can sufficientlie expresse the miseries , and calamities , ●hat fell presentlie vpon them by the second Punicke warre , An. 535. when Han●iball , seeking occasion to breake peace with them , beseiged the cittie of ●aguntum in Spaine , which was their confederat , and so faithfull vnto ●hem that hauing endured extreame famine some moneths , & seeing no ●ossibilitie of succour , refused Hannibals offer of capitulation , and burnt ●heir cittie , with all their goods , and themselues . T. Liui . Dec. 3. li . 1. And warr being there●ppon denounced by the Romans , against Carthage , Hannibal marched to●ards Italy , with a hundred thousand footemen , as some write , and ●wentie thousand horse , leauing also his brother Asdrubal , Vide Plutar . in vita Hannibal . with great ●orces in Spaine . And passing the Alpes with incredible difficultie , and ●peede , to wit , in fifteene dayes ( notwithstanding that he was forced to ●pen his way through the maine rocks , with great industry , dissoluing ●hem with vinager , and fire ) he descended into the champian countrie a●out Turin in Piemont , where encountring with the Consul Scipio , he o●erthrew him , and killed almost all his armie , and Scipio himselfe being greueously wounded , An. 536. escaped hardly by the valorous helpe of yonge Sci●io his sonne .

●2 . And shortlie after this , Liuius Dec. 3. li . 1. Annibal gaue an other ouerthrow to Sem●ronius the other Consul , by the riuer called Trebbia , with no lesse losse , & disgrace to the Romans , then in the former , for the consul lost the greatest part of his armie , and hardlie saued his owne life by flight . And though Hannibal being wounded in that battaile , & so distressed afterwards with ●he extreame could of the winter , that he lost one of his eyes , An. 537. Idem Ibid . li . 2. and great number of his souldiars , yet he gaue an other battale in the beginninge of the spring to Flaminius , the Consul , whom he killed , with twenty fiue thousand Romans , and tooke six thousand prisoners , neere to the lake called Thrasimenus , not farr from Perugia in Tuscan .

An. 538. Idem ibid . Plutar . in Hannibal . 13 After this againe followed the famous battaile at Cannae , where Hannibal slew the consul Paulus Aemilius , & forty foure thousand foote , three thousand , fiue hundred horse , twenty of the most principall personages o● Rome , who had bene Consuls , & thirtie Senators , with three hundred other men of mark , either slaine , or taken : & the other consul Terentius Varro , saued himselfe by flight , with only fiftie horse . And finally , such wa● the slaughter of principall men , that Hannibal , sent to Carthage , ( as Orosi●● witnesseth ) three bushels of gold rings , Oro . l. 4 c . 16 taken from the hands of the Roman gentlemen which were slaine , & such was the astonishment , & frigh● of the Romans by this ouerthrow , that if Hanniball had followed his victory , & gone directly to Rome , he had by al likelyhood surprised it , an● vtterly ouerthrowne the Roman state . Oros . ibidem For al Campania , or rather as Orosi●● saith , almost al Italy , yelded to him , & the Senators themselues were in such despaire , that many of them deliberated to leaue Italy , and had donne it , but that yong Scipio being then a Coronel , T. Liui . Dec. 3. li . 2. drew his sword , and proteste● that he would kill whosoeuer should consent vnto it , & procured in th● end , that they all tooke an oath with him to defend their country .

14 Furthermore , such was the want of souldiars , for the maintenannc● of the warre , that Iunius Decius being made Dictator , was faine to follow● the example of Romulus , Oro . l. 4. c . 16 and to grant impunity to al malefactors , tha● would come , and serue in that warre , whereby he shortlie assembled si● thousand men , and further made vp foure legions of tag , & rag , giuing libertie to such slaues as were thought most seruiceable , taking armes ou● of the verie temples to furnish them , and the common treasure was so exhausted , that the Romans were forced to supplie with new contributions .

Liuius Dec. 3. li . 2. Idem Ibid . li . 7. An. 542. An. 546. 15 And though both before and after this , Hannibal receiued some ouerthrowes , namely by Fabius Maximus , before the battail of Cannae , and afterwards by M. Claudius Marcellus , yet he gaue manie more , as to Semprenius Gracchus , to Centenius Penula , to Gneus Fuluius the Praetor , whom he put to flight , and slew fifteene thousand of his men . And lastlie to the two Consuls Crispinus , and the afore said Marcellus , both whome he slew by a traine . And comming once within three mile of Rome , to the great terrour of the Romans , An. 543. he presented them battaile twice , and as they were ready to fight , there fell both times such a terrible storme of raine , and haile , that both the armies were forced to returne into their camps , in so much that Hannibal himselfe ascribing it to the will , and worke of God , retired himselfe , Oro . l. 4. c . 17 saying . That God did not giue him some times the will , and some times the power to assaile Rome : wherein I note by the way , that which I wish to be obserued throughout al this discourse , concerning the Romā , to wit , on the one side the seuere iustice of almightie God , in punishing ●hem for their horrible idolatrie , and impietie : and on the other side , his maruelous prouidence , in preseruinge , and augmenting their state , to so great an empire , as after he gaue thē , to the end it might serue for a foundation to the biulding of his Church .

●6 But to conclude concerninge Hanniball , he remained in Italy for the space of sixteene yeares , to the incredible affliction , and molestation of the Romans , for as Polibius testifieth , he gaue order to his souldiars , Polib . li 3. that ●hey should spare neither man , woman , nor child , but put all to fire , and sword , which they executed with al rigour , and destroyed nineteene no●able , and famous cities , and killed also in that time , aboue two hundred ●housand of al sorts of people , as may appeare by the censes made before ●nd after .

●7 And this continued , vntill at length Scipio ( who was called afterwards Africanus ) hauing ouercome Hanno , and Asdrubal in Spaine , and ●ubdued it wholy from the Pyrené mountaines , vnto the Ocean sea , Oros . l. 4 c . 18 & 19. was made Consul , and passed by order of the senat into Africk , thereby to draw Hanniball out of Italy to the defence of his owne country , and such was his successe , that Hanniball after fourteen yeares warre , which he had made in Italy , was forced to returne to Carthage , to defend it , and was shortlie after ouerthrowne by Scipio , An. 549. Liuius Dec. 3. li . 8. wherevppon the Carthaginien●es , craued peace , and obteined it with hard conditions , as that their nauy of fiue hundred saile should be burnt , which was performed , and so ended the second Punick warr , and Scipio remained with the honorable title of Africanus .

●8 And yet I cannot omitt to note , that in this meane time , the Romans had also great losses , and disgraces otherwere , as by the Gaules who killed Lucius Posthumius the designed Consul , and all his armie of twentie fiue thousand men , the yere after their ouerthrow at Cannae . An. 539. Oro . l. 4. c . 18 Besides that the ●wo Scipioes father , and vncle to Africanus , were slaine in Spaine by Asdru●al . Hannibals brother , who afterwards passing into Italy , to the succour of his brother Hannibal , Ibidem . was killed himselfe in battaile with sixty three thousand Africans , Spaniards , and Gaules , by the two Consuls , Caius , Clodius Nero , and M. Liuius Salinator .

19 Also the Romans were forced during these their afflictions , and miseries in Italy , to maintaine warres in Macedonie , against Philip king thereof , and in Sardinia , and Sicilie , where there passed also in this time , Num . 19. the surprise of Syracusa , by M. Claudius Marcellus , who was afterwards slaine by Hannibal ( as I haue already declared ) and this seege of Syracusa , Plutarc . in Marcel . was famous by the notable endeuours of the great Geometrician Archimedes , who with his admirable engins , defended the citie a long time again● Marcellus , so that it is hard to say , whether the Romans were more to b● pittied for their distressed , and miserable state , or to be admired for thei● courage , and power in that they were able to sustaine , and passe throug● so great , and continuall calamities , and doubtles they could neuer ha●● done it , if God had not , as I haue said , verie particularlie protected , an● assisted them , for the erection of their Monarchie , to the which his deuine Maiestie beganne now at this time ( I meane at the end of the second warre of Carthage ) to open a great gate : propagating greatly the●● dominion in diuers parts , and yet so , that their scourge , and punishme●● euer accompanied , or spedelie seconded their good successe , and e●crease of empire , as shall appeare throughout all the ensuing di●course .

20 Now then , a few moneths after the end of the second warre of Ca●thage , An. 554. first the Consul Seruius Sulpicius Galba , and shortlie after T. Quint●● Flaminius , were sent into Macedonie , where , with manie cruel battaile● and great losse of his owne souldiarrs , An. 556. Flaminius constrained Philip th● King to craue peace , which he graunted him with hard conditions , 〈◇〉 to render all his galleis to the Romans , Oro . l. 4 c . 20 Eutrop . l. 4. except fiftie , & to pay them fou● thousand weight of siluer , for tenne yeares space . And by this meanes 〈◇〉 deliuered also the Grecians from the oppression of King Philip , and rest●red them to their ancient liberty , Pl●tarc . in Quia Flam An 557. for the which he gained great honou● and fame in Greece , and had afterwardes a glorious triumph in Rome f●● his victorie .

21. But this good fortune was counterpoysed with the great disgrac●● that an other M. Claudius Marcellus , receiued presentlie after of the B●● Toscan , An. 558. who ouerthrew him , and killed a great part of his armie , thoug● afterwards they were also vtterly vanquished by him , and by his fello● Consul L. Furius . Oro . l. 4 c . 20 And about the same time , Sempronius Tuditanus was di●comfited in Spaine , and slaine with al his Army , besides that Rome it selfe itself● and diuers partes of Italie , An. 561. were greatly infested with frequent eart●quakes , and inundations , especiallie in the yeare fiue hundred sixtie on● at what time Bozius affirmeth , ( according to the opinion of diuerse , as 〈◇〉 saith ) that the great deluge happened , Boz de nouo & ant . Ital . I●●m natur . hi● li . 3. c . 5. Forius ibid . num . 91. whereof Pliny speaketh , whi●● drowned twenty three townes in a part of the Roman territorie calle● Pontinum , and that Rome was greatly endammaged the same yeare , w●● twelue seuerall inundations .

22 The yeare before , to witt fiue hundred and threescore , beganne t●● Sirian warr , An. 560. by reason that Hannibal , vnderstanding that the Romans soug●● to haue him deliuered into their handes , fled from Africk to A●●●● King of Syria , & perswaded him to passe out of Asia , into Europe , to make warre vpon the Romans , Oro . l. 4 c . 20 and Antiochus after diuers bloudie battailes ( in one of the which the Consul M. Accilius Glabrio put to flight , and slew fortie thousand of his souldiars ) was finallie ouercome both by sea , An. 563. and by land , by L. Cornelius Scipio , with the helpe of his brother Scipio Africanus who was content to be his liuetenant generall in that warre . For which victories Lucius Scipio had the title of Asiaticus , as his brother had of Africanus .

23 And during this warre , the Romans had also other warres , with the Ligures in Italy , and with the Celtiberians , and other people in Spaine , but not with like good successe . For Publius Digitius the Praetor , Idem ibid . lost almost al his armie in Spaine , & Lucius Aemilius the Proconsul , was not onlie slaine himselfe , by the Lusitanians , but also all his armie cut in peeces . And Lucius Bebius , passing towards Spaine , was also killed by the way , with his whole armie , by the Ligures , in such sort , that there remained not one man of them aliue , to carrie the newes to Rome , An. 568. where it was first vnderstood from Marsilia , and Quintus Martius , the Consul thinking to be reuenged of the Ligures , for the slaughter of Lucius Bebius , was put to flight , with the losse of foure thousand men , and hardlie saued himselfe , and the rest of his armie .

24 At this time also was detected , the beastly , and abominable abuses of the Bacchanalia , Num . 19. ( which as I haue declared in the seauenth chapter ) were certaine feastes celebrated in the night , by men , and women , in honour of the God Bacchus , wherein Adulteries , Incest , Sodomie , Liuius Dec. 4. li . 9. An. 568. Murders , and al kind of mischeefe , were partelie executed , and partlie contriued , and of this confraternitie were discouered aboue seauen thousand in Rome , of whome verie many both men , and women were put to death , and the rest fled .

25 And here I cannot forbeare to put thee in mind good Reader , of an other calamitie , wherewith ( as I haue declared before ) the Romans were continuallie vexed , more or lesse , though I haue not spoken thereof in these latter times , to witt their domesticall diuisions , which at this time , whereof I now treat , grew to such extreame malignitie , An. 567. L●●●us Dec. 4. li . 8. that the famous Sci●io Afr●canus nothwithstanding his great meritts , was falsely accused , to haue defrauded the common welth , and forced by the malice of calumniators , to lead a banished life , at Linternum , where he died three yeares after , to wit , the same yeare , An 571. Idem ibid . that Hannibal his competitor in martiall glorie poisoned himselfe , fearing that Prusia King of Bithinia , would deliuer him to the Romans . And in like manner , V●ler . Man . li . 5. the other Scipio his brother , called Asiaticus , was condemned to prison vpon pretence , that he also had defrauded the common welth , for his owne priuat commodity

An. 572. Liuius Dec. 4. li . 9. Idem ibidem li . 10. An. 574. 26 The next yeare after the death of Scipio Africanus , and Hannibal , thei● fell in Rome a prodigious rayne of blood two dayes together , besids diuers other feareful presages of some future calamity , which as it seemet● foreshowed a most cruel plague that presently followed , aswell in Rome , as ouer all Italy , & lasted aboue three yeares , in which time it almost dispeopled the cittie , and cuntry , and amongst others , died the Consul Ca●● Calpurnius Piso , and manie woorthy , and notable men , to the greate dammage of the common welth . Eutrop . l. 4. An 574. Oro . l. 4 c 20 An. 575. Liuius Dec. 4. li . 10. Neuertheles it may be obserued here , that a● almighty God punished the Romans at home at this time , so he dilated , & amplified their empire abroad , namely in Spaine where Fuluius the Praet●● ouerthrew in battaile 23. thousand men , & tooke 4000. of thē prisoners , Lucius Postumius defeated 40 thousand , and Gracchus the Praetor tooke 200. tounes , and citties , and slew 22. thousand Celtiberians .

27 With in a few yeares after succeded one of the greatest warrs that the Romans euer had for the time it lasted , to wit the second warr of Macedony against king Perseus , who gaue the Romans many great ouerthrowes , both by land , An. 586. Liuius Dec. 5. li . 4. & 5. Oro . l. 4 c . 20 & sea , slew greate numbers of them , sould many of thē for slaues , & kept many in captiuity , and seruitud in Macedony , though in the end he was subdued with incredible facility , & speede , by Paulus Aemilius , who lead him , and his children prisoners to Rome , and triumphed there most magnificently , hauing not onlie made Macedonia a prouince of the Romans , but also much encreased their treasure by the spoile thereof , in somuch , Plutarc . in vi●a Pauli Aemil . that the people had no neede to pay any tribut ( as in former times they were wont to doe ) vntil the consulat of Hircius , & Pansa , in the beginning of the raigne of Augustus Caesar , which was about a 100 yeares after .

28 And now vpon this occasion I can not forbeare good Reader , for thy further satisfaction to represent vnto thee the forme of a Roman triumphe , & to exemplify the same in the triumph of this Paulus Aemilius , which lasted three dayes with no lesse pompe , and magnificence , then varietie of gratefull showes and spectacles in this manner .

Plutarc . ibid 29 The first day , there were lead through the citie , 200 fifty carts , or waines , loadden with most excelent images , & pictures of all sorts , brought from Macedony , which were so manie , that al that day was spent in their passage . The second day there passed in like manner al the richest , & fairest armour of the Macedonians , notably wel furbished , together with their bucklers , shilds , targets , swordes , pikes , quiuers of arrowes , Thracian hatchets , & other weapons , tied loosely together , in such sort that they made a horrible noise with their motion , & the shock of one of them against an other , thereby to represent the terrour , & horrour of warre , aswell to the eare as to the eye . And after followed also the same day , seauen hun●red fiftie vessels , euery one capable of three talents , wherein was caried ●n admirable quantity of coined money , & siluer medals , by 3. thousand ●●ē , that is to say foure to euery vessel , which they bore vpon their shoul●ers , besides that others carried in their handes , siluer cupps , goblets , ●owles , basins , and ewers , no lesse remarkable for their sundry strange ●●shions , then for their quantitie , and greatnes .

●0 The third day earely in the morninge , there passed al the trumpets of ●he army , sounding after the manner of warre . And after them a hundred 〈◇〉 twentie bulls , with their hornes gilt , & gardlands vpon their heades , ●ere lead , by as manie gallant yong men to be sacrificed , and others bare ●he bowls , and cups of siluer , and gold , which were vsed in sacrifice , and ●resently after followed three hundreth , and eight men , bearing seauen●e seauen great vessels full of gold coine , ( foure men to euerie vessel ) in ●he same manner that the siluer was caried the day before , and after this ●here was caried a cuppe , dedicated by Paulus Aemilius , to the gods , ●hich cost tenne talents of gold , being richly sett with gemmes , & pre●●ous stones ; and next after went all the rich plate of gold , that King Per●●s had taken from Antigenus Seleucus , and other princes , and was wont ●o vse in his most sumptuous bankets .

●● Then followed the chariot , & armour of King Perseus , together with ●is royall crowne , and after went his children , lead prisoners , being two ●oyes , and a girle , but so yonge , that they had no apprehension of their ●wne miserie , and therefore moued the behoulders to greater compas●●on : with them went also a multitude of their officers , schole-masters , ●nd seruants , all of them turninge on euerie side towards the people , as ●hey went , and houlding vp their handes to them in forme of suppliants , ●hich they also made the Kinges children to doe .

●● After them followed King Perseus himselfe on horsback , reuested in ●is royall robes but so dismaied , and astonished with the consideration ●f his owne miserie , that he seemed to haue lost his witts , being accom●anied with a dolefull troope of his cheefe nobility , counsellours , freen●es , & fauorits , houlding downe their heads , & yet casting other whiles ●uch pitifull glansing lookes vpon their King , that they seemed more to ●ament his fortune , then their owne . And after al this , there were caried ●oure hundred crounes of gold , which had bene sent , and presented by ●euerall citties to Aemilius to congratulate his victorie , who followed ●he same himselfe vpon a most sumpteous chariot appareled in pur●ie , embrodered with gold , carying in his right hand a bough of bayes , ●●t lawrel , & seconded with al his army , crowned with garlands of bayes , who being deuided into squadrons , followed his charriot , singing h●● praise with all ioy , and exultation , whereto the people applauded wit● incredible contentement .

33 Thus ended the triumph of Paulus Aemilius in whom Plutarck obse●ueth notablie the inconstancie of al humane felicity , Plutar . ibid . in that his triumphant glorie , was checked with the death of his two sonnes , of whom the one died fiue dayes before his triumph , and the other three daye● after , which neuertheles he bore with admirable constancie , & patience● assembling the people after the buriall of his second sonne , and vsin● vnto them a most prudent , and magnanimious speach , wherein he admonished them of the frailty , and instabilitie of all humane thinges , signifiing vnto them , that from the beginninge of his Macedonian warr , he ha● greatlie suspected the extraordinarie successe , first of his prosperous passage into Macedony , and after of the incredible speede of his victorie , hauing taken the king , and his children prisoners within fifteene daies , after his arriual there , in which respect he euer feared , as he said , som● frowne , or check of fortune , which might obscure the glorie of his conquests , with some publike disgrace , but now seeing , that the disaster wa● fallen onlie vpon himselfe , and his owne familie , he hoped that the felicitie of his victory would remaine cleare , stable , and assured to the common welth , which he would hold for a sufficient comfort , and recompence of his priuat calamitie . Thus saith this wise , and magnanimiou● Roman , which I could not omitt to touch by the way , to serue for a hole some document , of the small trust that ought to be reposed in human● happines .

34 And now to proceede . After this immediatlie followed a most dangerous warre with the Celtiberians in Spaine , An. 603. which was so terrible to th● Romans , that no man durst vndertake to goe thither , either as a souldier or as Embassadour , Idem ibid . vntill at length , yonge Scipio , who afterwards raze● Carthage , offered himselfe to the enterprise , and happilie performed it whiles neuertheles in the meane time , Sergius Galba the praetor , lost hi● whole armie in a battaile with the Lusitanians , and verie hardlie escape● himselfe with a few .

An. 605. 35 Then followed the third , and last warre with the Carthaginienses , vp●● breach of couenaunts on their part , wherevpon the Romans beseege● Carthage , which was twentie miles about , and defended it selfe four● yeares with great bloudshed on both partes , Oros . ibid . c . 22. & 23. Eutrop . li . 4. and great disgrace to th● two Roman Consuls L. Censorius , and M. Manlius , whom the Carthaginienses defeated . But the fourth yeare Scipio , ( who was therefore called Africanus , no lesse then the former ) partlie burned it , and partly razed it , an● the very same yeare the Romans also tooke and destroyed the famous cit●e of Corinth ; And during all these great warres in Macedony , Syria , Spaine , ●●d Africk , they had also diuerse other with the Etolians , Histrians , Gallo●●rians , or Gallathians , & the Illirians , al which warres so farr from home , ●ith what great paine , & difficultie , extreame charges and oppression to ●●e common welth , and continuall losse of blood they were sustained a●idst so many great ouerthrowes , and disgraces , as I haue signified , anie ●an may easely iudge .

●● Neuertheles these former times may seeme verie tollerable in respect ●f those , which are to follow , for presentlie vpon the destruction of Car●●age , I meane the very same yeare in the consulat of Lucius Cornelius , An. 908. Oros . l. 5. c . 4. Eutrop . li . 4. and Mumius , one Viriatus , a Lusitanian , or Portugues ( as now we call them ) ●eing basely borne , first beganne to robb vpon the high wayes , and after ●●sembling other theeues , infested whole prouinces , and within a while ●ew so strong , that he was able to make warre vpon the Romans , & pre●●med to beare the ensignes of the Consuls of Rome , ouerthrew Caius Ve●●us the praetor , and killed almost al his armie , and then discomfited Cai●● Plautius in manie battailes , and shamefully disgraced Claudius Vnima●●s , with the slaughter of al his army , wherein consisted the greatest force ●f the Romans at that time . Finallie he continued to molest , and trouble ●●e Roman empire , for foureteene yeares together , Florus li . 3. vntill at length he was ●●ine by his owne souldiars , hauing killed in warre aboue threescore ●●ousand Romans , as Florus testifieth .

●● Also at the same time , Appius Claudius the Consul , receiued a great ●●sgrace by the Gaules , with the losse of tenne thousand of his souldiars , An. 611. Oros . l 5 c . 4. Eutrop . lib . 4. An. 612. Idem ibid . ●●d the next yeare followinge , Rome was visited in the old manner , with ●●most strange , & horrible plague , which made such destruction of people ●●erein , that there were not men inough aliue , to burie the dead , nor ●eires to be found to enherit ample , and great patrimonies , and finallie ●●e stinch of the dead bodies , & the corruption of the aire was such , that ●o man could endure of a long time to come neere the cittie .

●● The next yeare after , An. 617. beganne the warr with the cittie of Numantia in ●●aine , which resisted all the force of the Romans foureteene yeares , with ●nly foure thousand men , and first ouerthrew the Consul Q. Pompeius , An. 613. Orosius & Eutrop . ibid . & ●fter C. Hostilius Mancinus , forcing them to make two dishonorable , and ●●amefull peaces , though Mancinus had in his armie thirtie thousand men , ●nd albeit the senate allowed the first peace , yet they refused to admit ●●e latter , & therefore caused their consul Mancinus to be deliuered to the ●●umantins naked , with his hands bound behind him , who was left so by ●●e Romans before the towne of Numancia , a whole day together , and yet the Numantins would not receiue him . In conclusion the towne being a●terwards long beseiged by Scipio Africanus , Oros . lib . 5. ca. 6. & the inhabitants finding t●●●selues not able longer to resist , they burnt themselues , and their town● in such sort , that no one of them could be taken prisoner , to be caried 〈◇〉 triumph to Rome . About the same time Lepidus the proconsul , receiued shameful ouerthrow of the Vaccei , a people in Spaine , & lost 6000. Rom●● in punishment as it may be thought of the iniust warre , which he ma●● vpon the Vaccei , against the expresse order of the Senat : But this disgra●● was recompensed in an other part of Spaine ; with the victorie of Brut●● who slew in battail 50. thousand Gallitians , & took 6. thousand prisone●

An. 619. Orosius li . 5. c . 5. Eutrop . li . 4. 39 In the meane time there arose in Sicily a great rebellion of seauent● thousand slaues , who foiled diuers great armies of the Romans , & by the● example , many thousands also of slaues tooke armes in diuerse other pr●uinces , who in the end were either killed , or crucified . And in Rome the● grew the famous sedition , of Tiberius Gracchus Tribune of the people , w●● to be reuenged of the senat , for that it charged him to be some cause 〈◇〉 the shamefull peace made with the Numantins , stirred vp the people 〈◇〉 sedition , with the proposition of new lawes for the equal diuision of t●● legacy , An. 622. Oros . l. 5. c . 8. which Attalus the king of Pergamus , had giuen to the comm●● welth of Rome , in which sedition Tiberius Gracchus was slaine with tw● thousand of the people , that tooke armes in his defence .

An. 623. Oros . li . 5. ca. 10. Eutrop . li . 4. 40 And presently after this , the Consul P. Licinius Crassus , being assist●● with the forces of the kings Nicomedes of Bithinia , Mithridates of Pontus , 〈◇〉 Armenia , Ariaratus of Capadocia , and Philomenus of Paphlagonia , was oue● throwne , & a great part of his army slaine by Aristonicus brother to t●● king Attalus in Asia , and Crassus himselfe flying was killed by a Thracia● whom he chaunced to stricke in the eye with his riding rod , whose dea● and disgrace was after reuenged by the consul Perpenna , & Aristonicus t●ken , & sent to Rome , An. 624. where he was strangled in prison . And the yeare fo●lowing the famous Scipio Africanus , An. 625. ( who destroied Carthage ) hauing be● forced to plead publikelie for his honour , and life , in answer of certai●● calumniations imposed vpon him , by the malignitie of his aduersari●● was found the next day in the morninge dead in his bed , which Oros●● and Eutropius , Idem ibid . do reckon amongst the other infelicities of the commo● welth , and for an example of the great ingratitude of the Romans , and 〈◇〉 lamentable effect of their ciuill dissentions .

Oros . l. 5. c . 11 Eutrop . li . 4. 41 About this time also there came flying into Africke , such innumer●ble swarmes of Locusts , that they destroyed all the fruit of the earth , an● there followed such an vniuersall pestilence in all those parts , that the● died thirty thousand Roman souldiars , who were in garrison at Vtica , an● there about for the guard of the country , An. 629. besides a million and eighty ●●ousand of all sorts of people in Africk .

●2 Shortly after followed in Rome , the sedition of Caius Gracchus , An. 633. Oros . l. 5. c . 12 Eutropius li . 4. Orosius cap . 13. & 14. brother 〈◇〉 Tiberius , who following his brothers example , made the like , or rather greater tumult , & was slaine with aboue two hundred & fifty of the peo●●e , which tooke his part , besides that Opimius the consul did put to death , ●●r the same cause 3. thousand others , of whome manie were innocent . ●bout the same time Metellus subdued the Ilands of Maiorica & Minorica : ●●neus Domitius slew 20000. Sauoyans , and Fabius the Consul , ouerthrew a ●uge armie of Bituitus king of a part of France , in which battaill 50000. ●aules were partly slaine , and partly drowned .

●3 Ere long after beganne the warre of Iugurthina king of Numidia in Africk , who hauing ouerthrowne Aulus Posthumius , An. 645. An. 644. & his armie of forty ●●ousand men , drew al Africk from the obedience of the Romans , & being ●onfederat with Bocchus king of the Moores , Orosius eod . l. c . 15. Eutrop . ibid . was after many bloudy con●●cts with Caius Marius , put to flight , with his confederat Bocchus , who ●etrayed , and deliuered him to the Romans .

●4 This warre was not ended , when the Cimbri , Tentones , Tigurini , and Ambroni people of Gallia ( now called Fraunce ) & of Germany , conspired to●ether to assaile Italy , to ouerthrow the Roman state : An. 649. Orosius ibid c . 16. Eutrop . li . 5. an . 653. And being encoun●●ed by Caius Manlius the consul , killed him , his two sonnes , & a hundred ●wentie thousand of his men , in so much that there was but only tenne ●●ft aliue of all his armie , which filled al Rome with no lesse sorrow then ●●eare . But in the end , the Consul C. Marius , hauing had two yeares doubt●●ll and bloudy warre with them , killed three hundred and forty thou●●nd of them , and tooke a hundred and forty thousand prisoners , besides ●n innumerable company of women , who fought no lesse then the men , 〈◇〉 rather then they would be taken aliue , killed themselues , & their children .

●5 But who can sufficiently expresse , the calamities , that presently follo●ed vpon this victorie , An. 654. when Caius Marius being returned triumphant to ●ome , & chosen Consul the sixt time , conspired with Saturninus the Tri●une of the people , and Glaucia the praetor , Oros . l 5. c . 17 Eutrop . li . 5. against the worthy Metellus ●umidicus , whom they banished to the great discontent , and sorrow of al ●ood men , and after fell to variance amongst themselues , Marius taking ●art with the better sort against Saturninus , wherevppon there grew a ●reat warre in the citty , and horrible slaughter of a great number of the ●eople , and manie principall senators , and amongst the rest , of Saturninus ●nd Glaucia , with diuers others their friends .

●6 After this succeded such prodigious things in diuers parts of Italy , An. 663. ●hat all men were astonished therewith , and did easilie pronosticat , some great miserie to the common welth : for to let passe many othe● thinges , Plinius natural . hist . li . 2. cap . 83. two mountains in the territory of Modena ranne one against th● other diuers times , with a terrible noyse , and in the end retired to the● places againe , whilst also in the meane time , great flames of fire , and ●boundance of smoke issued from betwixt them , and with this confli●● of these two hills , diuers villages , and great store of cattle , which we●● betwixt them , were ouerwhelmed , and destroyed in the sight of mani● Romans , and other passingers , who at the same time were traueiling tha● way . Oros . l. 5. c . 18 Eutrop . li . 5. Also all kind of cattle , and beastes , aswell domesticall , as other fe●● mad , and ranne howlinge , and roaring vp , & downe the fields , & wood●● not suffering anie man to approach them . All which was seconded wit● a generall league of the Picentes , Idem Ibid . Vestini , Marsi , Peligni , Marrucini , Samnit●● and Lucani , who tooke armes to deliuer themselues from the dominio● of the Romans . An. 664. Pompey the Praetor being sent against them by the senat● was ouerthrowne by the Picentes . L. Iulius Caesar , was likewise put to fligh● by the Samnits , and his armie cut in peeces . Rutilius the Consul was himselfe slaine by the Marsi , with many noble men , and eight thousand R●mans . Caepio with his whole armie , had the like successe , by an ambushment of the Vestini , and Marsi , al which caused such lamentation , & fear● in Rome , that the senators , and all the citizens put on mourning apparel● and although in the end , Ibidem . all those confederats were vtterlie vanquishe● by Marius , Silla , Cn. Pompeius , Porcius Cato , and other Roman Captaines , y●● the citie of Rome was reduced to such penurie and necessitie , that the● were forced to take from the Augures , Bishops , and Flamins , many house● and possessions , which they had about the Capitoll , and to sell them , t● buy corne for the publike prouision .

47 And before this warre was ended , beganne not only the warrs , wit● the great King Mithridates , but also the ciuil warrs betwixt Marius , an● Silla , whereof it would be to long to relate the occasion , with all the lamentable effects , but to say some what of both . It being vnderstood i● Rome , that Mithridates King of Pontus , and Armenia the lesse , did not onli● make warre vppon Nicomedes king of Bithinia ( who was confedera● with the Romans ) but also had in one daie caused a hundreth and fiftie thousand Roman citezens to be killed in Asia , where they partli● dwelled , and partlie negotiated , and traueyled as passengers , it was resolued by the senat , An. 66● . that the Consul L Cornelius Silla , should goe against Mithridates , and he being already on the way with his army , but somewha● detained in Campania , Oros . l. 5. c . 19 Eutrop . li . 5. to end the foresaid warre of the confederat● ( whereof there was yet some relicks there ) he vnderstood , that Marius in Rome practised to be made Consul , the seauenth time , and to haue the honour and charge of the warre against Mithridates , where oppon Sylla returned in furie with his armie to Rome , and being resisted , and encountred by Marius , and his freinds , put Marius to flight and then marched forward into Greece against Mithridates , Marius flying in the meane tyme , and being taken escaped out of prison , assembled a great number of fugitiues , and ioyning him selfe with Cinna , who was then one of the Consuls , and with Sertorius , and Carbo , ouerthrew Plantius , An. 667. and his whole armie , and spoyled diuers cittyes , and committed horrible crueltyes in theyr way towards Rome , and Pompey being in the meane tyme called by the senat to ioyne with Cn. Octauianus , the other consul , and hauing had an vnfortunat conflict with Sertorius , was killed with a thunderbolt , and all his armie consumed with the plague .

48 Marius , and Cinna entring Rome , filled the citty with blood , Florus l. 86. an . 668. Oros . lib . 5. ca. 19. Eutropius li . 5. and killed , saith Florus , all the nobility , delighting and recreating themselues with the horrible spectacle of the heads of the senatours , which they caused to be brought into their banketts , and sett vp in diuers parts ; and so barbarous was their crueltie , that it suffised for the death of any many Marius did not offer him his hand to kisse , or gyue him good countenaunce , when he came to salute him , which the souldiars obserued , as a signe , or watchword , for the slaughter of manie noble men , whereupon those few senatours which escaped fled into Greece , with Sillas wife , and children to craue his ayde for the defence of the common welth , whiles in the meane time , Marius ( hauing made himselfe consul , the seauenth tyme , with Cinna ) died , and Cinna hauing also satiated himselfe with the blood not onlie of the good , and innocent , but also of the eight thousand fugitiues ( which came to Rome with Marius ) was killed by his owne souldiars .

49 Silla hauing ouerthrowne Archelaus captaine of Mithridates , Orosius li . 6 c . 2. in three battayles , and killed in the first aboue a hundred thousand of his enimyes , with the losse of only thirteene souldiers of his owne , and in the second battaile , fiftie thousand , and in the last the whole armie of Archelaus , forced Mithridates , to craue peace , which he graunted , to the end he might bend his forces , against yonge Marius sonne to the other , An. 672. and Carbo who being then at Rome , and both of them consuls , sent forth their captaines to encounter Silla , and to hinder his passage , who vanquished them with great bloodshed , and when he came to Rome , he fought a - most cruel , and bloudie battaile with yong Marius , wherein were slaine on the part of Marius fourescore thousand men , Oros . li . 5. ca. 20. Strabo . li . 5. and entering into the cittie he killed , three thousand , some say foure thousand , which had yealded them selues vnto him , vpon his promise of security . And so generall was the slaughter which he made there , of good , and bad , innocent , and nocent , that nine thousand of his owne freendes were killed amongst the rest .

50 Then followed the most infamous , and cruel proscriptions , or outlawries , Eutrop . li . 5. that euer were heard of , for , aboue fourescore thousand men in Rome , and abroad , were proclaimed outlawes , their goods to be confiscate , Orosius li . 5. c . 21. and themselues to be slaine , which was also executed vppon as manie of them , as could be found , yea , and great slaughters were committed in diuers parts , and especially in Preneste , and Sulm● , in both which cities , all the citizens were condemned by Silla to be slaine , as though they had bene but one man , which was also performed , and the citties sacked by the souldiars , onlie because they had fauoured Marius . In like manner , he vtterlie destroied the cheefe cittie of the Samnits , Flor . li . 89. Appian . li . 1. and manie other in their iurisdiction , and deuided diuerse parts of Italie amongst a hundred tenne thousand of his souldiars , partly killing , and partlie expelling the ancient inhabitants .

51 To conclude , yt is noted by the historiographers , that in the space of tenne yeares , to wit , during these last two warrs of the confederats , and this ciuill warre , there were slaine aboue one hundred fiftie thousand Roman souldiars , Oros . ibid . ca. 22. twentie foure principall men , that had bene consuls , six that had bene praetors , threescore which had bene Aedils , and almost two hundred senatours , besides an infinit number of people throughout Italy .

52 So that I thinke a greater miserie of a countrie cannot be imagined , especiallie if yt be considered withall , that the fyre of this ciuill warre , was but , as yt were , raked vp for a while in ashes , and shortlie brake forth againe into new flames , which burned manie yeeres , for Silla hauing of his owne free will , An. 675. Idem ibid . to the wonder of all men deposed his dictatorshipp , and ended his daies in a priuate state , whereas he might easilie haue made himselfe monarch ( which no doubt he did not because the time , which God had prefixed for the erection of the monarchie was not yet expired ) certaine freendes of Marius , namelie the consul , Lepidus Brutus , and Sertorius , made new broyles , and although the two former were in one sommer supprest ( but with much bloodshed ) yet the last , Idem c . 23. Eutrop . li . 6. to wit Sertorius , held warres in Spayne against Metellus , and Pompey eighteene yeares , and gaue them manie great disgraces , and ouerthrowes , vntill at last he was killed by his owne men .

An. 681. 53 In the meane tyme , there arose foure other great warrs , to wit , in Macedony , Dalmatia , Pamphilia , and the infamous warre of the fugitiues vnder Spartacus the Gladiator or fensor and his companions Chrisso , Oros . li . 5. c . 24. Eutrop . li . 6. and Ti●●ma● , who being in prison in Capua with seauenty one other of their profession , brake out , and assembled so manie rogues , vagabonds , and malefactors , that first they put to flight Clodius the praetor , and spoyled his campe , and after procuring aide of the Gaules , and Germans , ouerthrew Gneus Lentulus the consul , and after that againe defeated both the same Lentulus , and the other consul Lucius Gellius his companion , An. 682. and in their fourth battaile they killed Caius Cassius the proconsul , and discomfited , all his armie , with no lesse terrour to the Romans , Oros . li . 5. ca. 24. Eutrop . li . 6. as the Historiographers report , then when Hannibal made his approach to Rome : and finallie ranging vp , and downe Italy three yeares , they committed infinit cruelties , spoyles , rapes , and all kind of mischeefe , vntill at last hauing giuen seauen ouerthrowes to the Romans , they were cut in peeces by M. Licinius Crassus , An. 684. who in three battailes killed , and tooke prisoners , a hundred thousand of them , and their confederats , of whome thirtie thousand were Gaules , and Germans .

54 And yet whiles the Romans were thus miserablie vexed in Italy , they were faine to maintaine those other great warrs ( whereof I spoke before ) in Spayne , Macedony , Dalmatia , and Pamphilia , Oros . li . 5. ca. 23. and ere the warre in Macedonie was ended , Mithridates , also broke peace with them , and renewed his former warrs , with redoubled forces to the great terrour , and danger of the Roman state , all which neuertheles was after a few yeares prosperouslie ended , by M. Lucullus , Publius Seruilius , C. Scribonius , Lucius Lucullus , brother to Marcus . And finallie by Gneus Pompeius , surnamed the great , of all which the two last left eternal memorie of their prowesse to all posterity ; for L. Lucullus gaue manie notable ouerthrowes to the two potent kings , Mithridates , and Tigranes , aswell ioyntlie , as seuerallie . He put Mithridates to flight , Oros . l. 6. c . 2. Plutar . in vita Lucull . and cut in peeces all his armie at the citie Cyzicam , and ouerthrew him againe in Pontus , and slew sixty thousand of his souldiars , he discomfited also Tigranes king of the greater Armenia , and put to the sword a hundred thousand of his footemen , and almost all his horse , with the losse of onlie fyue of his owne men , though he had not the twentith part of his enimyes forces : finallie he put them both to flight in Armenia , with an incredible slaughter of their huge armie , and had vndoubtedly subdued them both , and fully ended that warre , if a great mutinie of his owne souldiars had not hindred the prosecution of his victory .

55 But what wanted on his part , was after supplied and performed by Gneus Pompeius , Idem in Pompeio . who succeeding him in his charge , vtterly vanquished them both , and depriued them of a great part of their states , and kingdomes , and made them tributorie for the rest to the Romans . Besides that he subdued also twentie other kings , and tooke aboue a thousand castells , and fortresses , nine hundred cities , and eight hundred saile o● shipps , to the great glorie of the Romans , and encrease of their dominions ouer all Asia , Caesar in common . belli ga●l . li . 1. 3. 6. &c. Plut . in Iulio Caesare . Eutrop . li . 6. and manie other countries ( eastward , as also Iuliu● Caesar , had the like successe in fiftie battailes which he fought with the Gaules , Heluetians , and Germans , of whom a million , and a hundreth ninetie , and twoo thousand were slaine by the Romans vnder his conduct .

56 For now the tyme approching , which almighty god had in his infinit wisdome and deuine prouidence , appointed for their advauncement , to the monarchie of the world ( according to the prediction of the prophets ) , Dan . 2. he gaue them a continuall course of victorious conquests , fo● the propagation of their empire , An. 684. fiffeteene yeares together , I meane , from the warre of the fugitiues , which ended in the yeare sixe hundred eightie foure , vnto the second consulat of Pompey , and Crassus , which was in the yeare sixe hundred nintye nine .

57 Wherein neuertheles yt may be noted , that the execution of Gods iustice , was no lesse notorious in their punishment at home , then the effects of his prouidence in their prosperitie abroad . For ere foure yeares were fully past , after the warres of Spartacus , and the other fugitiues , there brake forth the warre of the pirats , who being but a few in the beginning of the ciuill warrs betwixt Marius , An. 688. and Silla , grew by litle , and litle , to such number , strength , and audatious pride , that they not onlie spoyled all passengers without exception , Plutarc . in Pompe●o . but also tooke whole Ilandes into their possession , and manie townes , and cities vppon the sea coast , to the number of foure hundred , whereof they fortified manie , hauing their Arsenals , and different nauyes , in different parts , mounting to the number of a aboue a thousand sayle .

58 And such were their riches , and pompe , that they had golden masts , oares of siluer , Idem ibid . and sayles of purple , their insolencie , and impietie was such , that they committed all kind of villanies in rapes , murders and sacriledge , hauinge spoyled a hundred , and seauenteene of the most principall , and famous temples of the gods , that were in those dayes . Finallie they made so litle account of the power of the Romans , that they tooke their Praetors , and magistrates prisoners , and put them to ransome , abusing them , and all the Romans which fell into their handes , with great indignities , contempt & derision , to the incredible disgrace & detriment of the Roman state , wherupon Cneus Pompey being then of the greatest fame , and reputation in Rome , and newlie returned from the Spanish warrs , An. 68● . was ●●osen Generall against them : and within three moneths vtterlie ouer●●●ew them .

●● Within two , or three yeares after , Cicero being Consul , discouered 〈◇〉 conspiracie of Catelin , which was already growne to that ripenes , An. 691. Oros . l. 6 c . 6. Eutrop . l. 6. & ●●●ger to the common welth , that Catelin being expelled out of Rome , by ●●●ero , gaue battaile to Caius Anthonius , the other Consul , who slew him , ●●d ouerthrew all his armie .

●● Furthermore the old disease of the Roman common welth ( I meane ●●eir domesticall diuisions , betwixt the Senate , and the people , yea and ●●●wixt the Senatours themselues ) was now growne to be so exorbitant ●●●t all good order in the election of magistrates , and the exercise of Iu●●ce , was turned vpside downe : in so much , that neither vertue , nor wis●●me , nor great merits , An. 696. Plutarch . in Cicerone . Idem in Pompeio & Crass . An. 699. Idem in Iulio Caesare . towards the common welth were respected in ●●●e man , as might appeare by the banishment of Cicero , at the suite of ●●e wicked Clodius , and by the wounding of Cato , when he resisted the vi●●ent election of Pompey and Crassus to their second consulat , which they ●●ocured with the terrour of armed men , and lastly by the league , which ●●mpey , and Crassus made with Iulius Caesar , deuiding the prouinces , and ●●blike charges amongst themselues , and their freendes .

●● And thus continued this feuer , as I may tearme it , of dissention with ●ilie encrease of dolefull effects , and mortall signes , of a remediles ruine ●●eedelie to follow , An. 700. Idem Crass● vntill the flame of ciuill warres growing of Caesars ●●bition , ruined the common welth , whereto the ouerthrow , and ●●ughter of Crassus , and his whole armie by the Parthians , serued for a la●entable preamble : besides that , An. 702. Eutrop . lib . 6 Oro . l. 6. c . 14 the casuall burning of a great part of ●●me shortlie after , was a pittiefull presage , or pronostication thereof .

●● And now to come to the vpshot , I meane the vtter ouerthrow of the 〈◇〉 man common welth , and change thereof into a Monarchie , it is to be ●●derstood , that Iulius Caesar , returning from France , with his victorious ●●mie , and being vpon the suspicion of his ambitious designements , Plutarc . in Iulio Caesar . Oros . l. 6. c . 15 Eutrop . lib . 6 An 704. pro●●bited by the senate to come to Rome , except he dismissed his forces ( yea ●●d M. Antonius , and P. Cassius , tribunes of the people , being also , for the ●●uour they bore him , suspended from their offices , and fled to him from ●●me ) he marched forward with his armie , pretending onlie to restore ●is freendes the tribunes to their offices , wherewith the senate was so ●errified , that they departed from Rome towards Greece , recommending ●●e protection of themselues , and the common wealth to Pompey , An. 705. where●ppon Caesar arriuing at Rome , made himselfe Dictator , and possessing him●elfe of the publike treasure , which he tooke by force ( because it was denied to be deliuered him ) departed thence shortly after to make wa● against Pompey , who was not onlie himselfe in armes , but also had se● his captaines with forces to all parts of the Roman empire , for the co●seruation thereof . Ide Autores vbi supra . But Caesar after manie bloodie victories , which 〈◇〉 gained against Pompeis freendes in diuerse partes , addressed his forces ●gainst Pompey himselfe , with whome he fought two battailes , and bei●● ouerthrowne in the first , An. 707. Plutarc . in Pompeio . gained the latter , wherein he slew fifteen tho●sand souldiars , and forced Pompey , to abandon the field , who flying to ●lexandria in AEgipt , was there slaine by the order of yonge King Pt●●●meus .

63 And although Caesar found afterward great difficulty , and resistan●● aswell by the same Ptolomeus in AEgipt , as also by Pompeys children 〈◇〉 Spaine , Oro . l 6. c . 16 Eutrop . li . 6. and his other freendes in Siria , and Africk , yet he ouercame th●● all in the end , contrarie euen to his owne expectation . For first in a c●●flict with Achillas , captain of King Ptolomaeus , he was put to flight , a●● forced to escape away by sea , and to saue his life by swimminge : and gaine in his last battaile with Pompeys children , at a towne called Mu● in Spaine , he was brought to such an exigent , that his ould souldiars ●●ganne to fly , and he himselfe was in great feare to be ouerthrow● and taken , in so much that he was once resolued to kil himselfe , wh● presentlie his enimies beganne to runne away , and leaue him both t●● field , and the victorie , which he prosecuted , vntill he had slaine Sex●●● Pompeius , Titus Labienus , and Accius Varus , with thirty thousand of th● souldiars . Idem ibid .

64 This battaile was fought iust the same day foure yeares , that P●●pey fled with the senat out of Rome . An. 709. And Caesar returning thither short after , tooke vpon him the title of perpetual Dictator , and the absolute g●uerment of the common welth . Plutarc . in Iulio Caesare . Eutrop . li . 6. Orosius li . 6. c . 17. An. 710. For the which he grew so odious to t●● senate , that Brutus , and Cassius with two hundreth sixty Senators , a●● Knights of Rome conspired to kill him , which they performed in the s●nat it selfe , giuing him twenty three wounds .

65 And although the senatours aspiring now to their former libert●● meant to shake of the yoke of seruitude , and therefore beganne agai●● to take vppon them the gouerment of the common welth , yet the ti●● being come , that God had ordained for the erection of the monarchy , 〈◇〉 their endeuour serued to no other purpose , but to redouble their ow● calamities , & to produce those effects , which God had in his infinit wi●dome praeordained . For whereas M. Antonius , being then one of the mo●● potent in the Roman state , Oros . ibid . ca. 18. had , of his owne priuat authoritie , assemble● an army to beseige Decius Brutus in Modena , for reuenge of priuat quarre● betwixt them , the senate sent not onlie the two Consuls Hircius , Eutropius li . 7. An. 711. and Pan●● but also yonge Octauianus Caesar , nephew , and heire to Iulius Caesar , with ●●all authoritie to represse the insolencie of Antonius .

●● And so it fell out by Gods special prouidence ( no doubt ) that though ●●tonius was defeated , and put to flight , yet the battaile was so bloudie 〈◇〉 both parts , that Hircius one of the Consuls was killed , Oros . l. 6. c 1● Eutrop . li . 7 and Pansa the ●●●er consul died shortlie after of a wound , whereby the legions which ●●●ed vnder them both , came to the conduct of Octauianus Caesar , who ha●●●g enherited no lesse his vncles ambition , then his goods , and being al●● desirous to reuenge his death , determined to auaile him selfe of the ●●ortunitie offred him , and of the great forces , that he had then in his ●●nds . And for as much as Antonius was then fled to Lepidus ( who had 〈◇〉 one of Iulius Caesars most confident freendes , and by him placed in the ●●uerment of Fraunce ) Octauianus resolued to make freendship with them ●●th , which he performed , and vppon conference , they agreed not onlie 〈◇〉 deuide the Roman empire amongst them , but also to proscribe , or out●●● almost all the Senat , selling the liues of their nearest kinsfolkes , or ●●rest freendes one to an other , to the end , Idem ibid . Pluta●c . in M. Antoni● . that euerie one of them ●●ght be reuenged on his enimies . And therefore Antonius yelded to the ●●scription of his owne vncle , and Lepidus , of his brother , and Octauianus 〈◇〉 his tutor , C. Toranius , and of Cicero his greatest friend , whome he vsed 〈◇〉 call father , in respect that he had bene the speciall meanes of his ad●●ncement .

●● And this being secretlie determined amongst them , they came to ●●me with all their forces , and without resistance vsurped the gouer●●nt of the common welth , vnder the name of a Triumuirat , begin●●nge presentlie to put in execution their barbarous proscription , Plutarc . in M. Antonio . Petro Mexia in vit . Imper in Augusto . or ●●tlawry , with greater crueltie , and bloodshed of the Roman nobility , ●●en had passed vnder Marius , or Silla : for , three hundred senatours were ●●t to death , and their landes , and goods confiscat , and two thousand o●●er principall Romans , were also exposed to the like crueltie , and yet ne●●rtheles they commanded by publick edict , that al men shuld reioyse ●●d show publike signes of ioy , as Dio witnesseth . Dio in Aug. Wherein I thinke ●od to note by the way , that , which I haue vpon diuers occasions re●●esented in the first part of this treatise , to wit the course of Gods se●●et , & iust iudgement , in the execution of his iustice , vpon the senat by a ●ose errour of the senatours themselues , in that they gaue so great power , 〈◇〉 authoritie , as they did , to Octauianus Caesar , in whom they might with ●●eat reason suspect , and feare , that either the desire to reuenge his vn●es death , or els his ambition ( seconded with the confidence of a stronge party , by his vncles friendes ) might moue him to seeke , for the souerai●nety , if euer opportunity should be offered him .

68 And whereas perhaps , they thought him sufficientlie counterpe●sed , with their two Consuls , it may appeare hereby how short is t●● sight of the wisest men some times , and how easilie God dissipateth th● counsels , & designements , by accidents neuer dreamt of , as he did in t●● case , by the death of both the Consuls , whereby all their power , yea , & t● force of the senate , and common welth , fell into the handes of Octau●●nus , contrarie to their expectation , and turned to their vtter ruin , and 〈◇〉 the establishment of his Monarchie , though it pleased God to dispos● for the greater affliction , and iust punishment of all the Roman state , th●● there passed first twelue yeares of most bloudie and cruell ciuill war● which Octauianus , and his twoo Collegues made in diuers parts : 〈◇〉 with Brutus , Oros . l. 6 c . 18 Eutrop . li . 17 Ibidem . and Cassius , who were the cheefe conspiratours against ●●lius Caesar : secondlie with Lucius Antonius , who being Consul in R●●● sought to ouerthrow their Triumuirat : thirdly with Sextus Pompeius , w●●● had possest himselfe of Sicily : and lastlie amongst themselues , in whi●● warre Lepidus being abandoned by the most part of his souldiars , subm●●ted himselfe vnto Octauianus .

An. 720. 69 About the same time as some suppose , a towne called Pisaurum ( a c●lonie of Antonius ) was whollie swallowed vp by the earth , neere v●●● the place , Plutar . in Anton . where Pesaro ( called also in latin Pisaurum ) now standeth , whi●● prodigious , and disastrous accident , was shortlie after seconded with 〈◇〉 vtter ouerthrow , and ruine of Antonius , whom Octauianus defeated i●nauail battaile at Actium , Idem ibidem Oro . l. 6. c . 19 Eutrop . li . 7. and pursued to Alexandria in Aegipt , & th●● ouerthrew him againe by land , wherevppon both Antonius , and a● Cleopatra Queene of Aegipt , killed themselues , and all Aegipt became ●biect to the Romans , who then began their empire , as it was foretold Zacharias the Prophet , Zachar . 6. Vide Riberā in 6. c . Zach . when he said , that the pyde , and strong horses in 〈◇〉 fourth chariot , ( signifiing the Romans ) went forth into the South , that is 〈◇〉 say , into Aegipt , giuing to vnderstand the fourth Monarchie ( to wit t●● Roman empire ) should then beginne , when the Kingdome of the Greci●● ( that is to say all the successors of Alexander the great ) should be vtte● ouerthrowne , which was fullie accomplished at this time , when Octa●●anus Caesar , made Aegipt a prouince of the Romans , by the ouerthrow , a●● death of the Queene Cleopatra , who was the last that the Romans subdu● of all the successours of Alexander , whereby the empire of the Grecia● was vtterlie extinguished , and the Monarchie of Augustus Caesar b●gan .

70 For after this victorie , Octauianus returning triumphant to Ro●● was with the common consent , and vniuersall applause of the senat , An. 725. Oro l. 6. c 20 Eutrop . li . 7. saluted by the name of Augustus , which he euer after retained , and transmitted to his successors , remaining from that day foreward sole emperour , and Monarck of the Roman empire , which he gouerned for thirtie yeares , with such crueltie , and tirannie , that verie manie principall men were forced to kill themselues : and to the end he might the better discouer practises against himselfe , he vsed to corrupt mens wiues by adulterie , as Suetonius testifieth , & finally deuided a great part of Italy , Sueton . in August . c . 69 amongst his souldiars , with the destruction , or banishment of the inhabitans thereof , as Dion witnesseth . Dio in Aug. Virg . Eclog . 1 Whereto also the poet alludeth in his pastorall E●logue , representing the lamentable complaint of the husbandmen , that were expelled from their ancient dwellings .

At nos hinc alij sitientes ibimus Afros , Pars Scithiam , & rapidum Cretae veniemus Oaxem Et penitus toto diuisos orbe Britannos , &c. Impius haec tam culta noualia miles habebit ? Barbarus has segetes . &c.

71 And notwithstanding this crueltie of Augustus , almightie God did also laie his heauie hand vpon the Romans diuerse wayes , during the same time , partlie by great inundations of Tiber , partly by fire ( whereby a great part of the cittie of Rome was consumed ) and partlie by stormes , and tempests , whereof Horace seemeth to speake , when he saith .

Iam satis terris niuis , Horat . li . 1. Ode 2. atque dirae Grandinis misit Pater , & rubente Dextera sacras iaculatus arces Terruit vrbem , &c.

Besids that the plague was so great in Rome , and throughout Italy , Solinus ca. 2 that the ground was generallie left vntilled for some time , wherevppon also followed great famin : And finallie in these first yeares of Augustus his raigne ( to wit the sixt of his Monarchie which was the seauen hundreth twentie and nine yeare after the foundation of Rome ) a huge armie of the Romans perished in Arabia , An. 729. Dio in Aug. by a maruelous strange disease which tooke them in the heades , and suddenlie killed them .

72 And thus continued the scourge of God vpon the Romans , An. 751. vntill it pleased his deuine maiesty , to take vpon him our humanitie , and not onlie to be borne in the Roman empire , but also to be registred for a citizen of Rome , and a subiect of Augustus , whose latter daies were therefore blessed , with a speciall priuiledge of prosperitie , and peace , our Sauiour ordaining out of his deuine prouidence , that the same should be vniuersall at the time of his birth : and therefore Augustus hauing then subdued the Asturians and Cantabrians in Spaine , Oros . lib . 6. ca. 21. & 22. Eutrop . li . 7. and conquered many fierce , and warlicke people in Germany , laid downe armes , and shut vp the temple of Ianus in signe of an vniuersall peace , which continued for the space of twelue yeares . And no maruaile if the author , giuer , and prince of peace , vouchsafing to come into the world , brought with him both temporall , and spirituall peace , imparting the temporall to all nations in generall , and the spirituall to his elected seruants , according to the heauēlie proclamation published at the time of his birth by the Angels , when they song ; Luc . 2. Gloria in excelsis Deo , & in terra pax hominibus bonae voluntatis . Glory be to God on high , and in earthe peace to men of good will .

73 But seeing I am now come to the birth of our Sauiour Christ , and the establishment of the Roman Monarchy vnder Augustus Caesar , I thinke good to prosecute the rest of his raigne , and of the pagan emperors his successours , in an other chapter .

A prosecution of the same matter , with a continuation of the abridgement of the Roman Historie , from Augustus Caesar , vntill the empire of Constantine the great , the first Christian emperour . Also the extreame tirannie of the pagan Emperours , their pe●secutions of the Church , how long euerie one of them reigned , and in what manner , and yeare they died , and finallie the horrible calamities , and miseries inflicted by Gods iustice vpon them , and the Roman empire during their raigne . CAP . XII .

1. THOV hast hetherto seene , good Reader , the manifold afflictions , and calamities of the Romans , for the space of seauen hundred , and fiftie yeares , that is to say , from the first foundation of their cittie of Rome , vntill the birth of our Sauiour Christ , and the change of their gouerment from a popular state , to a monarchie , vnder Augustus Caesar : wherein I doubt not , but thou hast obserued the concurrence of Gods iustice in their continual punishment , and of his prouidence in the amplification of their dominion , and empire : & therefore now it resteth , that I procede to manifest vnto thee , the course of Gods seuere iudgements vpon the Emperours and the empire , for the space of 300. & eighteene yeares , which passed from our Sauiours birth , to the time of Constantin the great , after the ouerthrow , & death of Licinius .

2 And first to make an end of the raigne of Augustus , I haue already declared , how cruell , and tirannical he was , for thirtie yeares , & although he became afterwards a most clement , and benigne prince , & was therfore greatlie honoured , and beloued of the people , and held for , Sext . Aureli . Victor in Augusto . Pater patria , the father of his country , yea , and that our Sauiour , as I haue signified before , blessed him , and his empire with extraordinarie peace for some yeares , yet it cannot be denied , but that aswell the Romans his subiects , as also he him selfe in his owne person , paid continuallie the penaltie of their idolatrie , and abominable impietie diuerse wayes .

3 As first , for the Romans . Dio Nicaeus witnesseth , Dio Nieaeus in August . An. vr . 757. An. Domi . 7. Cassiodorus in Chron . Dio in Aug. that they were much afflicted with earthquakes , in the yeare seauen hundreth fiftie seauen , after the foundation of Rome , which was the seauenth yeare of our Sauiour , & those earthquakes caused , as Cassiodorus in his chronicle affirmeth , great destruction of houses , & people in Rome , for eight dayes together : besides that Tiber made such an inundation , that al the lower parts of the cittie was nauigable , for seauen dayes . There was also great famin about the same time , and a miserable slaughter of Quintilius Varus , and his whole army in Germany , where with Augustus was so afflicted , that he ranne his head against a wall , and cried out , Quintilius , restore me my legions : Eutrop . li . 7. Sextus Aur . Victor in Augusto . Dio in Aug. & whereas al men were surprised with such feare , that no man would be prest for a souldiar to supplie the losse , he caused euerie fift man , that was vnder the age of thirtie fiue yeares , and euerie tenth man aboue that age , to be drawne out by lot , and to be spoiled of his goods , and made infamous , & put manie to death for the same cause . Also he had in pay at the same time three and twenty seueral armies , to the great oppression of the people imposing vpon them great extraordinarie taxes for the maintenance thereof . Besides , that Eutropius testifieth , Idem ibid . Eutrop . li . 7. An. vr . 760. An. Do . 10. that there was neuer before that time , greater damage donne by casuall fire in Rome , then in the yeare , seauen hundreth and sixtie , which was the tenth yeare after our Sauiours natiuitie : in so much , that Augustus was forced , to contribute largely out of his treasure , to the reparation of the damage : & in this meane while also , there was such a cruel famin throughout Italy , that great numbers of people were banished Rome , and forced to depart almost a hundreth miles from the cittie , for the ease , and releefe thereof , and of the countries adioyning .

4 Finally , the Dalmatians greueouslie infested al the sea cost of Italy , An. vr . 764. An. Do . 14. from the yeare seauen hundreth fifty eight , vntill the yeare seauen hundreth sixty foure , that is to say , vntill within two yeares before the death of Augustus , which was seconded , saith Solinus , with an extreame dearth , Solin . ca. 2. & penurie of all thinges .

Thus much for the calamity of the Romans in the last yeares of Augustus .

5 And as for his owne person , it is to be considered , that besides his continuall affliction of a sickly bodie , Ibid . cap . 3. he was most vnfortunate both in his issue , Sueton . in Augusto . and also in his end , according to the opinion of some ) for although he had foure wiues , yet he had no other children , but only one daughter , called Iulia , who was also infamous for her dishonest , & lasciuious life , & though shee was maried thrice , & had sonnes by her second husband Agrippa , yet two of them died before Augustus , and the other called Agrippa , so much disliked him , that he banished him , and adopted for his sonne , and successor Tiberius , the sonne of his wife Liuia , and maried his daughter Iulia to him . And Liuia vnderstanding afterwards , that he was determined to recall Agrippa from banishment , Vide Sextum Aurelium Victorem in Augusto . An. vr . cond , 767. An. Dom . 17 & fearing least it might turne to the preiudice of Tiberius her sonne , hastened the end of Augustu● as some authors affirme , by poisoned figgs in the fiftie seauenth yeare of his empire , whereof he had reigned twelue yeares in companie of Lepid●● and Antonius , and fortie foure yeares alone . Thus much concerning Augustus .

6 But now who can sufficientlie expresse , the miserable state of the Romans , from his time vntill Constantin , through the extreame tirannie o● their emperours , I meane not in respect of the cruell persecutions raised by a eleuen of them against the Christians , ( for that some of those persecutors , were held by the Painims for good emperours , as Traian , Marc●● Aurelius , Decius , and Dioclesian ) but in respect of their extreame cruelti● towards all men , and especially towards the senate , and men of the greatest vertue , for the which the Paynims themselues held them for mo●● barbarous , and cruell , as Tiberius , Caligula , Claudius , Nero , Galba , Vitellius , Domitian , Hadrian , Commodus , Septimius Seuerus , Caracalla , Macrinus , Heliogabalus , Iulius Maximinus , Gallienus , Aurelianus , Carinus , Maximianus , Maxentius , Maximinus surnamed Iouius , and Licinius .

7 And to say somewhat breefelie of the crueltie , and other enormitie● of euerie one of these . Dio in Tibe . It is written of Tiberius , that he killed so manie o● the senate , and other men of worth , that for lack of fitt men to employ in the offices , and charges of the common welth , he was faine to continue the Praetor three yeares , and the Consuls six in their offices , which were wont to be annuall , besides that he condemned whole families , suborned accusers , against many principal men , and assigned rewards fo● such as would accuse any man , Sueton . in Tiberio c . 61 and sometimes also for witnesses . All testimonies were admitted , all offences made capitall , no day so holy , tha● it was free from the punishment , torment , and slaughter of men , whereof such particulers are declared by the historiographers , that it is lamentable to read , which I omitt for breuities sake .

8 And to speake a word , or two of his coueteousnes , and excessiue rapins , he killed manie rich men , onlie to haue the spoile of their welth , he confiscated the goods of diuers princes in France , Spaine , Siria , and Greece , Sueton . in Tiberio c . 49 ●or such trifles , and with such an impudent manner of calumniation , that ●ome were charged with no greater fault , then that they had a great part ●f their wealth in ready money .

● And whereas Veno the King of Parthia , Idem ibid . being by them expelled from ●is Kingdome , came to Antioche , with exceeding great wealth , putting ●imselfe into the protection of the Romans , he caused him to be spoiled , ●eslaine . His life was also most vile , & vicious , in so much , that Dion saith , Dio in Tibe . ●e was opprest with the shame and infamie of his lust , and loue of wo●en , & boyes , taking them by force from their parents , or freendes , when ●e could not winne them , by entreatie , or corrupt them with gifts . To ●onclude , finding himselfe to be most odious to al men , he leaft the em●ire of purpose to Caius Caligula , because he knew him to be monstrous 〈◇〉 all kind of wickednes , and crueltie , hoping thereby , either to extin●uish , or at least to qualifie the ignominie of his owne impietie , and ty●●nnie . Thus much touchinge Tiberius .

●0 His successour Caius Caligula , exceeded him no lesse in secret murders , Sueton . in Caligula . ca. 28. 29. 30. 31. 32 , ●●en in the publike slaughters of innocent men , and could not be satis●●ed , except he saw men tormented , boweled , and quartered , and so insa●●able was his thirst of blood , that he wished , that all the people of Ro●e , had but one head , that he might cut it of at one blow . And some ●●me when there wanted condemned men to be deuoured of beastes ( with ●he sight whereof he was much delighted ) he caused his souldiars to take ●ome of the standers by , & behoulders , Dio in Calig to cast them to the beastes to con●●nue his sport .

●● Furthermore , hauing leuied a huge army of two hundred fifty thou●●nd men , he killed most of them within a while , Idem ibid . & hauing caused a great ●umber of the worthiest Romans to be slaine , partly in secret , ( sommoning ●hem afterwards to the Senate , as though they had bene stil liuinge ) and ●artly publikly for fained crimes , he determined at last , to destroy all the ●rincipal senatours , & noble men , & so to remoue from Rome to Alexan●ria , & had performed it , if he had not bene preuented by his owne death . ●lso his rapins , & extortions , were such , that , as Dion saith , when he had ●onsumed al the money of Rome & Italy , he went into France , Ibidem . of purpose to ●poile it , and Spaine , where ( saith the same author ) it was made a publike ●rime to be rich . His impositions , tributes , & new deuised exactions , were ●●numerable , whereof I omit the particularities , for breuities sake , as al●o his detestable incests , with his owne sisters , & adulteries , & many other ●xecrable acts of his , related by Suetonius , Dion , & other graue authors , Sueton . c . 24. Dio in Calig all ●hich , I say , I omitt , & will conclude with his abominable , & Luciferian pride , Idem ibidem in that he made himselfe a God , erecting a temple with his image in it , ordeining priests , and most costlie sacrifices , to be offered there to himselfe , and faining great familiarity with Iupiter , he vsed to talke sometimes with his image , and sometimes falling out with him , he threatned to send him away into Greece , and yet afterwards seeming to be pacified againe , he would be content , that their images might stand together 〈◇〉 finallie he grew to that excesse of vanitie , and extrauagant impietie , follie , and madnes , that he vsed to make loue to the moone , when it wa● at the full , as though it had bene a woman . And thus much concerning him .

Dio . in Clau . 12 Claudius succeeded him , who being accustomed , saith Dion , to glut himselfe with the blood of men , committed manie suddaine , and rash murthers , at the suggestion of the wicked Messalina his wife , & of his fauourits , who when they would haue the life of any man , vsed to terrifie him with som● practise , & deuise of a fained conspiracy , whereby they drew him to yeel● to the death of whom soeuer they would : & such was their power sait● Victor and authority that , Victor in Claudio . Stupris , exilio , caede & proscriptionibus omnia faedaban● They filed all things with fornications and adulteries , banishments , slaughters , & proscriptions , or outlawries .

Dio in Nero . 13 Nero , as Dion testifieth , held vertue , riches , and nobility for no lesse th● publike crimes , and therefore manie rich , noble , and vertuous men , wer● either killed by his instruments , or forced to kill themselues . And Eutr●pius affirmeth of him , Eutrop . li . 7. in Nerone . Tacitus l. 16. that , Infinitam partem Senatus interfecit , & bonis omnibus hostis fuit . He killed an infinit part of the Senate , and was enemie to all go●● men . And he did not content himselfe , saith Tacitus , with the death of manie notable men , but sought in the end to destroy vertue it selfe in Ba●e● Soranus , and Thraseas Petus , and amongst others he caused the famous philosopher Seneca , his master , yea , and his owne mother , to be slaine , an● made her after to be opened in his owne presence . Dio in Nero . Besides that he desire● saith Dion , to see the destruction of the Roman empire , and of the citt●● of Rome , and therefore caused the cittie to be set on fire , whereby . I●numerabiles incendio perierunt . An infinit number of men perished . And i● the meane while he stood on the topp of a tower to see it burne , singin● the destruction of burning Troie , Tacitus l. 16 and such was the damage done by fire that of foureteene regions , saith Tacitus , whereinto Rome was deuided onlie foure were free , the rest either wholy consumed , or pitifullie defaced , and afterwards he almost destroyed all the empire with exactions , t● repaire the cittie , and such were his extortions , throughout the gr●●●e● part of his reigne , Dio in Nero . that Dion saith , Omnem terrarum orbem expilauit . He 〈◇〉 and pilled all the world ,

14 Moreouer , his custome was , to runne vp and downe the streets in ●he night with his souldiars , rauishing women , and boyes , spoiling , striking , wounding or killing all those that he mett , Idem . neither could any man ( saith the same author ) be safe in his owne house . Nerone in domos , & offi●inas insultante . For that Nero vsed to breake into mens houses , and shops . And to conclude concerning him , he was so exorbitant in al kind of vice , and wickednes , that it appeared sufficientlie in him , how detestable may be the effects of a vicious , & tirannical nature , when it is ioyned with soueraignty . And therfore no maruaile , if that he was the first , who general●y persecuted the Christians , and embrued the cittie of Rome , & the Roman empire , with the bloude of infinit martirs , & amongst others the glorious Apostles S. Peter , and S. Paule : which how it was punished in him , Baron . To . 1. An. Dom . 69 shall appeare after a while , when I shall speake of the ends of all the Emperours , and the continuance of their reigne , for here I touch nothing , but their tirannicall crueltie , or other impietie . And now to proceede .

15 Galba , was infamous for his intemperaunce , coueteousnes , dissolute ●ife , and especiallie for the abominable sinne of Sodomy , and his crueltie . Suetonius in Galba c . 12. & 22. He dismanteled diuers citties in Spaine , and France , and put to death their gouernours , with their wiues , and children , because in his rebellion against Nero , they did not yeeld vnto him , at the verie first . He made away manie noble men , vpon very light suspitions , Idem c . 14. without anie triall of their cause , & hauing ordained that a great number of sea souldiars ( who had in former time bene sailers , or rowers ) should be casht , & returne to their old trade , he caused them to be decimated , that is to say , Idem ibid . Sex . Aurel . Victor in Gal . Io . Ba . Egnat in Gall a. Sueton . in V●●●l . c . 14. euery tenth man of thē to be killed , because they made great instance to the contrary . Finally he suffered himselfe to be so wholy lead , & gouerned by three fauorits ( who were extreamely arrogant , couetous , & vicious , ) that he was worthily hated of al men , no lesse for their auarice & cruelty , then for his owne .

16 Vitellius was , saith Suetonius , prone to the slaughter , and torment of euery man , for euerie trifle , and killed manie of the nobilitie ( who had bene his ould friends , and companions ) vario genere fraudis , with diuers kinds of deceit , & was so cruel , that he made men to be murdered in his presence , Idem i●●d . saying that he would feede his eyes , and commanded two to be killed , for that they entreated him for the life of their Father : he caused a great number of the common people to be slaine in a publike feast , because they were clad in greene , which colour was vsed by those , that were of a faction called Prasina , he being addicted to the contary called Veneta .

Finally , whosoeuer was but accused to be an astronomer , was presentlie executed , though it were not proued , and in this cruelty he continued dur●ng the short time , that he raigned , which shal be declared hereafter .

Sext . Aureli . Victor in Domitiano . 17 Domitian , as Victor testifieth , was more like a sauage beast , then a man , for his crueltie towards all kind of men : and to maintaine his extreame prodigalitie , he killed many of the richest , and principall men o● the Senat , onlie that he might haue their goods , of whome , some wer● made away by poison , others by other secret meanes , & many conuict o● false crimes . Dio in Dom . And he caused so many to be slaine , one way , or other , tha● Dion saith , no man could tell the number of them . He confiscated the goods , aswel of the dead , as of the liuinge , vpon euery light accusation , or pretenc● of crimes , especially of matter of state , in so much that it suffised , that th● least deede , Suetonius in Domitiano ca. 11. & 12. or word in that kind , was but so much as obiected against anie man . He claimed manie rich mens goods , after their death , as thei● heire , suborning witnesses to proue it : he caused manie to be killed , an● others to be banished , onlie because they studied philosophie , or wer● more vertuous , and learned then other men . And finallie , so intolerabl● was his pride , that he ordained by publike edict , that in all writtings wherin he should be mencioned , vpon any occasion , he should be called D●minus Deus . Lord God , & therefore no maruel , though he was withal a mo●● cruel persecutor of the Church , & raised the second persecution after Ner●

Idem ibid . Spartian . & Dio in Adri . 18 Adrian ( as Spartianus & Dio witnesse ) killed a great number of principal personages for very trifles , & the most notable men of al arts , & sough● to extinguish the memory of Homer , & a litle before his death , he banished , or killed , all most all his old friendes , and those which he himself● had aduanced .

Lamprid . in Commodo . 19 Commodus after his death , was called by a decree of the senat , Saeui● Domitiano , qui omnes occidit , more cruel then Domitian , who killed all men , & Carnifex Senatus , the butcher of the senat , for he killed an infinit number of all sorts of men , and women , some for their great nobilitie , som● for their wealth , some for their excellent learninge , or other vertues , some for their beauty , Dio in Com . or cōlimes of their person , some for fained conspiracies , or light suspitions , some for hyre , selling mens liues to their enimies for money : and finally some times he killed one for an other , whiles also in the meane time he was otherwaies for his life abominably dissolut , spending al his time in bankets , & feasts with 300. concubins , & boies chosen for their beautie , aswel out of the nobilitie , as of the communaltie . And hauing in the end after infinit other slaughters , resolued to kil a great number of the cheefe , Herodianus in Commod . and principall persons , that were stil liuinge , he made a list of their names , for his better remembrance , which being found by Martia his concubin ( who was one of the number that was contained in it moued her , and the rest to seeke their owne securitie , by his death , as shalbe declared hereafter . Num . 56.

20 Septimius Seuerus , ( as Dio , Spartian . & Dio in Septim . Seuero . and Spartianus do testifie ) killed very manie ●f all sorts of men for fained crimes , or verie small occasions , and amongst ●●em , one and fortie senatours were put to death ( saith Dion ) without ●nie cause , either proued , or obiected . Besides that he suffered his father 〈◇〉 law Plautianus , to make away a great number , aswell of magistrats , as ●f priuat men , to haue the spoile of them , and farther to pill , and robb all ●he citties , and prouinces of the empire . Finally Seuerus murdred verie ●anie noble men , Spaniards , Gaules , Romans , and whosoeuer he thought to ●e fitt to gouerne , fearing that the souldiars might preferre them before ●is children after his death , Idem in vita Pescennij . in so much that he was compared with Ma●us , for his crueltie , and the last counsell that he gaue to his children , ●hen he died , was , Locupletate milites caeteros omnes contemnite . Enrich your ●uldiars , and contemne all other men .

●1 Antonius Caracalla his sonne , exceeded him in crueltie , in which res●ect he was called by a decree of the senat after his death , Iulius Capitolin . in Macrino . Dio & Spartian . in Caracalla . Interfector sena●us , & populi . The murtherer of the senat , and people . He killed his brother ●eta , in his mothers armes , and twentie thousand , saith Dio , or as Spartia●us saith , innumerable others , of his brothers friends and wellwillers , ●ome as they were at table , others in the bathes , and where soeuer els ●hey were found , he made away by one meanes , or other , all those whom ●is father speciallie fauoured , or loued , and amongst the rest , Herodian . in Seuero . he put to death his fathers phisitians , because they would not consent to kill his father , as he earnestlie requested thē to doe : and after infinit other mur●hers of all sorts of men , being greatlie offended with the people of A●exandria , because they misliked his crueltie , he inuited manie of thē to a bāket , and caused others to be shut vp in houses , and all of thē to be slaine , and to conclude , Dion saith of him , that , Romam bonis omnibus spoliauit , Dio in Caracalla . & mutilauit , He lamed Rome , and spoiled it of all good men .

22 Macrinus , as Dion testifieth , put to death a great number of the senatours , and noble men of Rome , for fained crimes , Idem . in Macrino . and made away all those whome he suspected , to mislike his election , he deuised new , and strange punishments , tying men aliue to dead men , to the end , they might languish with the horrour , and stinke of the dead carkases , and vsed to close some vp with walls aliue , and so to let them pine away , and perish , and Iulius Capitolinus calleth him . Hominem omnium vitiorum , superbum , Iul . Capitolinus in Macrino . & sanguinarium , &c. A man of all vice , proude , and bloody . And further saith , that his house was alwaies full of blood , like a butcherie , by reason of the continuall slaughters of his seruants , in respect whereof , manie would not call him Macrinum , but Macellinum , the Butcher .

23 Heliogabalus his successor , was most hatefull , and horrible for his cruelty , he vsed by the counsell of Magicians , to sacrifice children which were speciallie chosen throughout all Italie , Iulius Capitolinus . Herodian . Lampridius in Heliogabalo . for their nobilit● and beauty , and such as had both father , and mother liuing , and the● made his deuinations by looking into their bowels . He banished all t●● senate , saith Lampridius , out of Rome , and killed manie of them , and d●uers other notable men , he was more monstrous for all vice , and vill●nie , then anie that euer was before , or after him , in so much , that whe●soeuer he remoued out of Rome , he caried with him six hundreth ch●riots , and horse-litters full of strumpets , and boies , and all to litle , say t●● historiographers , for his vnsatiable lust , for that he neuer had the co●panie of anie aboue once . He made manie times assemblies of hoore● and baudes wherein he vsed to make solemne orations vnto them , ca●ling them , commillitones , fellow-souldiers , and treated with them of 〈◇〉 the most beastlie matters , and acts that could be imagined .

24 Furthermore , such was his prodigality in the furniture of his pa●lace , Id●m ibid . and person , costlie bankets , yea , and his ordinarie diett ( nothin● contenting him which was not of excessiue price , and farre fetcht ) th●● the reuenue of the empire could not suffice for the same : for as La●pridius testifieth , euerie ordinarie meale , stood him in two thousand fi●● hundred crownes ( after our account ) and manie times he spent 〈◇〉 some one supper 75000. crownes .

25 Moreouer he ordained such toyes , that yt may be wondred , ho● the grauitie , and maiesty of the Roman empire , could brooke , and e●dure them , Herodian . Lamprid . for he erected a senat of women , to the end they might tre●● and consult , of their owne busines belonging to their apparell , and dre●sing , and decreed that such thinges , as are accustomed to be done in t●● day , should be done in the night , and therefore he vsed to goe to bed 〈◇〉 the morninge , and to rise at sunne setting , and then was saluted wit● good morow . I omit manie other ridiculous acts of his , which migh● seeme vncredible , but that they are testified by the grauest historiographers , and by this which I haue signified , may well appeare the infelicity of the Romans , and of their empire , gouerned so childishlie by a boy for so Heliogabalus was , being but foureteene yeares ould when he wa● chosen , and not fullie eighteene when he was killed , of the manne● whereof I shall haue occasion to say more heareafter .

Iulius Capitolin . Herodian . in Maximino . 26 Maximinus , was for his cruelty called Cyclops , Busiris , Scirron , Phala●●● and Tiphon , he spoiled , banished , and murdred manie innocent , and worthie men , which had bene consuls , and all the noble men that were about him , especiallie those , who knew anie thing of his base birth , an● linage . Finallie he killed all sorts of men without accuser , witnes , o● iudge , and so much thirsted after blood , that hauing put to death four● thousand in the three yeares that he raigned , yet he could not , Iulius Capitolin . in Maximino . saith ●●●itolinus , be satisfied .

●● Gallienus , was no lesse pernicious to the Roman empire , by his dis●ute , and wicked life , and his extreame negligence in gouerment , ●●en the former were for their cruelty , and therefore Trebellius Pollio , Trebellius Pollio in Gallieno . saith 〈◇〉 him , that he seemed to be borne for nothing els , but for his bellie , ●●d his pleasure , and that spending his whole time , both day , and night 〈◇〉 wine , and women , perdidit orbem terrarum , he destroyed the whole world . ●●us saith he ; for that in the greatest troubles of the Roman empire ●hich in his time was extreamelie afflicted with the inuasion of bar●●rous nations , and the vsurpation of manie tirants ) deseruit rempublicam , ●●th Orosius , he forsooke , and abandoned the common welth , Oros . c . 22. and gaue himselfe ●hollie to lust at Milan . Besides that , his cruelty was also such towards ●●s owne souldiars , that he killed three thousand , Pollio in Gallieno . and sometimes foure ●●ousand of them in one day , which if yt had benne done by the enemie , ●●ould haue benne counted a great infelicity to the Roman empire .

●● Aurelianus , is termed by Victor , and Eutropius , saeuus , and , sanguinarius , Vopiscus . Sext . Aurel . Victor . Eutrop . l. 10. ●●uell , and bloudie , he fained crymes of conspiracies , against manie se●●tours , and principall men , and put them to death for the same , besides ●anie others whome he also caused to be killed , for very small matters .

●● Of Carinus , it is testified by Pomponius Laetus , and Vopiscus , that he was . Pomponius Laetus Vopiscus in Carino . Sext . Aur●l . victor . ●●orum sanguine madefactus , totius vbique iuuentutis corruptor , homo omnium cō●●natis●imus &c. Embrued with the blood of good men , a corrupter of youth eue●● where , the most impure , and wicked man that lyued , and one ; saith Vopis●us , ●●at not only abused all yong men , but also suffred himselfe to be abused co●tra●y to ●●e sexe . He filled his pallace with iesters , queanes , ribalds , ruffins , and ●auds , he bore great respect to all wicked men , and made them bankets , ●nd feastes , and was euerie way so abominablie impious , that his father ●arus the emperour , with whome he raigned , hearing of his manner of ●●fe , swore that he was none of his , and determined to kill him : neuer●●eles when Carinus heard that his father was dead , he was , say the hi●●ories , farre more beastlie , and brutish in all kind of villanie , Pla●ius Vopiscus in Carina . and what ●ecame of him in the end , shal be declared hereafter .

●0 . To conclude the other foure emperours , which remaine of the one ●nd twenty aboue named , ( to wit Maximianus , Maxentius , Maximinus sur●am●d I●u●u● , and Licinius , were no lesse cruel , and wicked , then most of ●he former , as I will declare more particularlie after awhile : whereby ●t may appeare , how miserable was the state of the empire pa●tlie by ●eason of th●ir monstrous cruelty , and wickednes , and partlie by the af●li●tions that God also layd vppon the Romans otherwayes from tyme to tyme , during the reignes , not onlie of these , but also of all the other E●perours , from Augustus Caesar , to Constantin the great .

31 And to the end , that this may be the more euident , I will touch euery one of them by name in order , as they raigned . And first I will speake of the seauen first Emperours after Augustus , declaring breeflie , ho● they came to the empire , how long they reigned , how they died , an● finallie I will add thereto , what notable punishments God laid vppo● the Roman empire , during their gouerment .

32 Tiberius , ( the first of the wicked , and tirannical Emperours of whome I haue spoken before ) was sonne in law to Augustus Caesar , aswell b● the mariage of his daughter Iulia ( then a widow , S●eton . in Tiberio . c . 7. & 15. An. Do . 39. Idem ibid . ca. 73. by the death of Agrippa her former husband ) as also because he was sonne to Liuia , wife t● Augustus , whom he succeeded in the empire by adoption . And hauin● raigned , or rather tirannized , twenty three yeares , was poisoned , and a● some write smothered by his owne nephew Caius Caligula , whome fo● want of issue he had adopted for his sonne , and ordained for his successour , being great graundchild to Augustus , to wit , sonne to Agripin● daughter to Iulia , by Agrippa her former husband .

Sueton . in Caligula c . 58. 33 This Caligula being most monstrous for his wickednes , and cruelt● ( as I haue alreadie declared ) was slaine by his owne guards ( who wer● called , the Praetorian souldiers ) when he had reigned but three yeares , an● tenne moneths , An. Do . 43. and the senat being determined to extinguish all th● race of the Caesars , for the detestation of him , it chaunced that his vncl● Claudius , Dio in Claudio . Eutrop . li . 8. hauing for feare hid himselfe in a verie secret place of the palace , was found by one of the praetorian souldiers , who came thither t● ransacke , and spoile it , and was first by him saluted Emperour , and afte● by the rest of the souldiars , who also forced the senate to approue thei● election of him .

34 This Claudius ( one of the tirrannical emperours , mentioned by m● before ) was also descended of the familie of Augustus Caesar by his mother Antonio , neece to Augustus , being daughter to his sister Octauia , and to M. Antonio the Triumuir . Sueton . Claudio . c 1. Idem c . 26. 39. 43. & 44. His infamous reigne dured fourteene yeares ; and not long before his death , hauing killed the wicked Mestalina his wife , he maried Agrippina , his owne sisters daughter , being the widow of Domitius Nero , by whome shee had a sonne of the same name , and though Claudius , had a sonne of his owne , called Britannicus , yet he adopted her sonne Nero for his successour , and within a while after was poisoned by her , An. 56. Ibid . c . 45. who concealed his death , vntill shee had caused the souldiars to accept , and proclaime her sonne Nero Emperour , which the senat also approued .

35 Nero ( of whose barbarous , and incredible crueltie , I haue spoken ●●ready ) hauing plagued the world , as many yeares , Dio & Sueton . in Nero . c . 49. as his predecessour ●o wit foureteene ) was worthily condemned by the senate as a publike ●●emie to the common welth , and being there vpon abandoned of all ●en , killed himselfe , with the helpe of one of his slaues , and in him en●●ed the race , and familie of the Caesars , An. 70. which had possessed the empire a●out ninty eight yeares .

●● After Nero , succeeded Galba , whome I haue also numbred amongst ●●e wicked , and tyrannicall Emperours . He in Neroes time , Sueton . in Galb . c . 9. & 10. Ibid . c . 23. An. 71. was his luie●●nant Generall in Spaine , and Gouernour thereof , and rebelling a●●inst him , was first declared Emperour by his owne souldiars , ●●d presentlie after Neroes death , confirmed by the Senat : and ●ithin seauen monthes , killed by a conspiracie of Otho , who succeeded ●●m .

This Otho , though I haue not reckoned him amongst the tirannical ●mperours , yet was most infamous , for his wicked life , Plutarc . in Othone . Sueton . in Othone c . 2. 3. & 11. An. 71. as hauing benne great fauorit of Nero , and an instrument of his wickednes , and being ●●osen emperour by the praetorian souldiars , and shortly after ouercome 〈◇〉 Vitellius , he slew himselfe , hauing reigned but three moneths , and ●●●e dayes .

●● About the same time that Otho was chosen Emperour in Rome , ●itellius being Generall of an armie in Germanie , Sueton . in Vitellio ca. 9 was also proclay●ed Emperour by his owne souldiars , and hauing ouerthrowne O●●o neere to Rome , succeeded him in the empire , which neuertheles he ●●ioyed but eight monethes , and tenne dayes ; for Vespasian being also 〈◇〉 the same time chosen Emperour by his owne army in Iudaea ( where ●e was emploied to appease a rebellion of the Iewes ) sent some of ●is Captaines , Ibidem . c . 15. with a great part of his forces to encounter Vitel●●us , who being ouerthrowne , and taken prisoner , was drawne ●ith a halter about his necke along the streetes , halfe naked , to a ●arket place , where after manie outrages donne vnto him by the ●eople ( for the hatred of his tyrannicall crueltie , Ibidem c . 17. An. 72. and beastly im●ietie ) he was killed , together with his brother , and cast into the ri●er Tiber .

●● Thus ended the seauen first Emperours after Augustus , and in ●●e meane while ( I meane during their reignes ) God laid his ●eauie hand vppon the empire diuerse wayes . Euseb . in Chron Tacit . li . 1. As in Tiberio his ●●me , Rome suffered exceeding great dammage twice by fire , and ●y twoo inundations of Tyber , and twice by famin .

And in Fidenae , Dio . li . 58. Tacit . li . 4. Idem . li . 2. fiftie thousand men were partlie slaine , and partlie ma●med , by the fall of an Amphitheater , besides , a horrible earthquake whic● in one night ruined thirteene cities in Asia .

Idem . li . 12. 39 Also in the tyme of Claudius , Crebris terrae motibus , saith Tacit●● prorutae domus , &c. Howses were ouerthrowne in Rome by freque●● earthquakes , wherewith all men were so terrified , that whil● they hasted to seeke some places of refuge , and securitie , veri● manie of the weaker sort were oppressed , and styfled amidst th● confused throng of the people , and in his time also was the great generall famin ouer the whole world , A●to . 11. which is spoken of in the acts of th● Apostles .

Plin . li . 2. ca. 83. Dio . in Nerone . 40 In Neros raigne , the earthquakes were so horrible , that as Pl●● testifieth , whole fields were remoued out of their places , an● Dion affirmeth , that it seemed the whole earth woulde be shake● in peeces , and dissolued ; In so much , saith he , that yt was thoug● that the soules of those , whome Nero had murthered , did insult and 〈◇〉 against him . And in his tyme also , the Brittans being cruellie oppresse● rebelled against the Romans , and slew seauentie thousand of them , an● of their confederats ; besides most strange , and noisome tempests , wher●of Tacitus maketh mention , Tacit . li . 16. and a most cruell plague in Rome , whic● plague saith he , Omne mortalium genus depopulabatur . Destroyed all kind 〈◇〉 mortall creatures .

Sueton . in Galba . c . 18. 41 Finallie in the beginning of Galba his raigne , a most prodigio●● earthquake , accompanied with a horrible roaring sound , shooke bo●● the cittie of Rome , and the Emperours pallace , and in those fe● monethes , that Otho , and Vitellius reigned Rome receaued incredib●● dammage , not onlie by a most pitifull inundation of Tyber , ( the gre●test , Plutar . in vita Othon . Tacit . li . 17. saith Plutark , that had euer bene seene before ) but also by extream● dearth , and famin , all which Tacitus lamentablie describeth , besides t●● great bloudshed in Rome it selfe , betwixt Galba , and Otho , and muc● more afterwards both in Rome , Dio in Othone . and abroad betwixt Vitellius , and Oth● who fought a most bloudie battaile , at Cremona , wherein were slai● fortie thousand men on both sides , and the souldiers of Vitellius , haui●● the victorie , miserablie spoiled , and ransaked all the countrie .

42 And within a litle more then three monethes after Othos death there passed two cruell , and bloudie battailes betwixt Vitellius , an● Vespasian . First at Cremona , and after at Rome , in which battailes 〈◇〉 hundred thousand men were slaine , and Cremona spoiled , and ruined , Idem in Vitellio . and all this bloudshed hapned within a yeare , and twenti● daies after the death of Nero , so that if we adde these affliction of the Romans , to the continuall tirannie of their Emperours , we shall ●●selie see , that they had not one day , or houre of ease , or repose , from ●●treame miserie , vntil the raigne of Vespasian , that is to say , for the ●ace of the first fiftie fiue yeares after Augustus .

●● And now to proceede with the rest of the Emperours in like ●anner . Although I doe not number Vespasian , amongst the cruell ●●rants , yet his gouerment was in some sort so tyrannical , that he ●ay also be counted an instrument of Gods iustice vppon the Romans , Dio in Vespasiano . 〈◇〉 respect of his extreame coueteousnes , and the most greueous exac●●ons , and impositions , which he layd vppon all men , inuenting ta●●es and gabelles neuer vsed , or imagined before , and employing in ●●e greatest offices , and charges , the greatest extorcioners , Sueton . in Vespasiano . ca. 16. that he ●●ould find , whom he also vsed , as it was commonlie said , Like spunges , ●●ling them whiles they were dry , and crushing out theyr licour when they ●ere full , that is to say , spoiling them when they were rich . ●hereto also may be added the crueltie of his sonne Titus , Idem in Tito ca. 6. & 7. who com●anding all vnder him , killed so manie noble men vppon light sus●itions , that he was helde , as Suetonius affirmeth , for an other Nero . ●espasian raigned tenne yeares , and died of a fluxe , leauing two son●es , Titus , and Domitian : and Titus , An. Do . 81. Ibidem &c. 8. 9. &c. succeeding him in the gouer●●ent , notwithstanding his crueltie in his fathers time , proued to ●●e one of the best Emperours , that euer the Romans had , whose raigne ●euertheles was so short ( to wit onlie twoo yeares , and some mo●eths ) that the ease which they had vnder him , seemed to serue , for ●o other purpose , but to make them feele the more the tirannicall ●rueltie of his brother Domitian . And although most authors agree , ●●at Titus died naturallie , yet some write , that there was great sus●●tion , and fame that his death was eyther procured , Dio in Tito . An. Do . ●3 . or hastened by ●●mitian .

●4 But did the scourge of God vppon the Romans cease during ●●ose two yeares , of the good gouerment of , Titus ? No trulie . For 〈◇〉 that tyme , euen in the verie first yeare of his raigne , the hill in ●ampania called Vesuuius in the kingdome of Naples , Dio in Tito . cast forth such in●redible heapes of fierie ashes , and with such violence , that two nota●le cities named Pompeij , and Herculanum , were ouerwhelmed , and ●he Amphiater in Rome filled therewith , yea , and the ashes were also ●ast into Greece , Siria AEgipt , and Africk . Wherebie it may be ghessed ●hat dammage the same did , not onlie in Rome , but also in those partes ●f Italy : besides that there presentlie followed such a pestilence , that ●ictor saith , the like was almost neuer seene before , and there was withall such trembling , Sext . Aureli . Victor in Tito . and roaring of the earth , and such obscuri●●● and darkenes at noone dayes , that men imagined , that the whole wor●● would perish , as Dion amplie declareth .

45 The yeare following there was such a fire in Rome , for three day● together , Dio in Tito Sueton . in Tito cap . 8. that all the famous biuldings of Augustus , with his librar● and the baths of Agrippa , the theater of Galba , the temples of Iupit●● Capitolin , Isis , Serapis , Neptune , and that of all the Gods , called Pa●theon , the stage of Pompey , and diuers other principall partes , and grea● ornaments of the cittie , were consumed therewith , whereby it may a●so be coniectured , how generall and lamentable was the detriment , an● losse otherwayes throughout the whole cittie .

Dio in Dom . An. Do . 98. 46 After Titus , succeeded the cruell Domitian , being his Brother and next heire , he raigned , or rather raged fifteene yeares , and fiue daye● and was killed by a conspiracie of his owne seruants .

47 His next successor Cocceius Nerua , being chosen by the Senate , w●● a notable Emperour , Idem in Neru . Baro . an 99. and a great freend to Christians , and recalled fro● banishment , all those who were banished by Domitian , amongst who● was S. Iohn the Euangelist , but he raigned not aboue a yeare and a fe● moneths , An. Do . 100 and died his naturall death , as none of the Emperours his pr●decessours had done before him , except Vespasian , and Titus , though the●● was great suspition , as I haue signified before , that Titus was murdred b● Domitian .

Dio in Neru . 48 After Nerua , followed Traian , whom he had adopted , and ordaine● to succeede him . This Traian , though he be counted a verie good Emperour for his clemencie , and iustice , yet he was otherwayes verie vic●ous , and persecuted the Christians for a time . And albeit the Roma● bore not their wonted yoake of tirannie during his reigne , yet he , an● they felt otherwayes the heauie hand of almightie God , as may appear● by the pittifull narration which Pliny maketh , Plini . l. 8. ep . ad Macrin . at large , of the excessiue dammage donne in Rome , and in all the territorie thereof , no● only by the inundations of Tiber , and other riuers , but also by most violent tempests , and stormes , which caused a miserable desolation throughout the whole country .

Plini . li . 36. cap . 15. 49 Also during the time of Traian , the wonted punishment of God , fell not onlie vppon Rome by pestilence , and fire ( kindled partlie by thunderbolts , and partlie by other casualities ) but also vppon the whole empire , by most terrible earthquakes , especiallie at Antioch , whiles Traian himselfe was there , Dio in Traiano . where the greatest part of the cittie was destroyed , trees pulled vp by the rootes , and the verie birdes of the aire fell downe dead : and such were the lightnings , thunders , and fier that fell from the heauens , that manie men were burnt , ●●d consumed therewith , and great feare conceyued , that the ●hole worled would be set on fire . After which followed , an ex●●eame , and intollerable heate , and such a generall dust raised eue●●e where , that men could not see one an other , and manie were ●ifled therewith ; besides that , the earthquakes were also , at the ●●me time , so generall , that sundry citties in Greece , and diuerse partes of ●sia were wholy subuerted , infinit numbers of men killed , mountaines ●●nck into the ground , and riuers dried vp .

●● And shortlie after this , Idem ibid . the Iewes which then inhabited seue●●ll parts of the world , made great commotions all at once , where●●euer they dwelled as though they had beene all seazed with one fren●●y and especially throughout Africke , where they almost exterminated al ●●e inhabitants , in so much , that Adrian the Emperour , who succeeded ●raian , was forced to send many new colonies thither , to supply the want ●f people in those partes : and they did the like also in Egipt , and in ●he Iland of Cipirus , where they killed two hundreth thousand per●ons wherevppon Traian sent great forces into all those partes , and or●ained , that all the Iewes inhabiting there , should be put to the sword , ●hich was executed most rigorouslie , with the slaughter of incredible ●umbers of them .

●1 Finallie I hold it for no small infelicitie of the Romans , at that ●yme , also that Traian , to entertaine the people , and make them ●port , Dio in Traiano . ( according to the custome in those dayes ) gaue them tenne ●housand gladiators , or fencers , to fight to death , and kill on an o●her in their presence . He raigned nineteene yeares , six monethes , and a halfe , and died naturallie , as most authors af●irme , though as Dion testifieth , An. Do . 119. he himselfe suspected that he was poisoned .

●2 After the one and twenty yeares , of the good Emperours , Nerua , Aelius Spartian . in Adr. Dio in Adri . and Traian , succeeded the cruell Adrian by adoption , or as some affirme , by the practise of Plotina , Traians wife , who concealing her husbands death some dayes , and shewing to the Praetorian souldiars a counterfet instrument , or writting of adoption ( as though Traian had in his last sicknes adopted Adrian for his sonne , and successour ) procured his election , first by the acclamation of the souldiars , and after by the approbation of the senat : His crueltie , Num . 18. and tirannie ( whereof I haue spoken before ) was accompanied with great famin , and pestilence , inundations , and earthquakes , whereby exceeding great dammage was donne aswell in Rome , as in diuers parts of the Roman empire . And in the end Adrian receiued also euen in this life , some part of the punishment due to h●● crueltie , aswell towards Christians , as towards all others , being most miserablie tormented in all his limmes , in such sort , that he sought by e●treatie , perswasions , and gifts , to moue his fauorits , and friendes to ki●● him , Poro Mexia in Adriano . Baron . To . 2 An. Do . 140. Dio in Adri . and when he could not obtaine it at their handes , nor die of his torments , he resolued to forbeare to eate , and so famished himselfe as som● write , or , as Dio Nicaeus saith , vsed of purpose vnholsome meates , where vppon he died , when he had reigned one and twenty yeares , and eleue● months .

53 Adrian , adopted for his sonne , and successour , the famous , Antoni●● Pius , so called for his great pietie , as he well deserued , whose empire Go● blessed , no doubt , with great peace and prosperitie , for the great fauou● that he shewed to Christrians , after many cruell persecutions , whic● they had suffered vnder his predecessors : for he forbad vpon greueou● paines , Eutrop . l. 10. that no man should accuse them for their religion , which he acknowledged to be the worship of the immortall God , affirming also , that the great earthquakes , and such other calamities , wherewith th● empire was afflicted , proceeded of the iustice of God , for the iniurie donne to them , as may appeare by the copy of the edict , related by Eutropius , Ibidem . and therefore we may well suppose , that God rewarded him wit● greater felicitie , then anie pagan emperour , had either before , or afte● him , though neuertheles , besides the earthquakes , which he mentioned in his edict , Sext . Aurel . Victor Capitolin . in Antonino Pio . An. Do . 162. we reade of extreame dearth , and famin in Rome , great losse by fire , and inundations of Tiber . He raigned twentie two yeares , seauen moneths , and six dayes , and died his naturall death .

54 There followed him , by his adoption , an other good emperour fo● his gouerment , though he persecuted the Christians for some time , to wit , Marcus Aurelius , called the Philosopher , who made Lucius Verus his companion in the empire . But how seuere the punishment of God , was vpon the Romans , in the time of Marcus Aurelius , it appeareth by that which Sextus Aurelius Victor , Epito . Sexti Aure . Vict . in Marco Ant. a pagan author writeth briefly thereof . Ab armis , saith he , quies nunquam erat , &c. There was neuer anie rest , or repose from armes , the warres throughout Italy , France , and all the east partes , were continuall , besides earthquakes , with the subuersion of citties , inundations of riuers , murrein amongst cattell , and fields destroyed with locusts , yea , and there is almost no kind of calamitie , that can either be named , or imagined , which did not abound during his raigne . Eutrop li . 10 Thus saith he . And Eutropius affirmeth , that the empire was so miserablie infested , and vexed with warres in all partes , that all the Roman armies , were ouerthrowne , and that the plague was so violent euerie where , that the greater part of men , & almost al the souldiars died thereof . Neuertheles he had a notable , and miraculous victorie against nine ●●ndred thousand Marcomanni , Quadi , Chap. 15. Num . 2. and other barbarous people in Ger●any , by the prayers of his Christian souldiars ( as I haue declared in the 〈◇〉 chap. of the first part of this Treatise ) and in respect of that victory , he ●ased his persecution of the Christians , and made edicts in their fauour : ●is companion Lucius Verus , An. 172. An. 181. died suddenlie in the eleuenth yeare of his ●igne , and he hauing reigned eighteene yeares , died his naturall death .

●● Though the raigne of this emperour was most vnfortunate , for in●●●it calamities , and miseries , which oppressed the empire in his time , yet ●e left behind him a greater plague to the world , then euer had benne in ●●s dayes , I meane his sonne Commodus , who besides the cruel persecuti●ns which he raised against Christians , vsed all barbarous crueltie to●ards all sorts of men , as I haue declared before ; but after he had reig●ed twelue yeares , and eight moneths , Num . 16. Num . cod . he was killed by his Concubin , ●ho as I haue also signified before , finding by chance , her owne name , ●ith a great number of others , Herodian . in Commodo . of most principall personages designed ●or the slaughter , in a list written with his owne hand , thought to pre●ent him with poison , which shee gaue him , & seeing him after he had ●eceiued it , vomit so freely that she feared he would cast it vp againe , An. Do . 194. ●he called in one , whose name was also in the list , & betwixt them both ●hey dispatched him .

●6 Besides this cruel tiranny of Commodus , and the affliction ensuing ●hereon to the Roman empire , there was such horrible contagion , and ●estilence in his time , Dio in Com . Herodian . in Commodo . that ( as Dio saith who was then liuing ) he neuer ●new anie so great , whereby there died in Rome two thousand in one ●ay . There was also in his raigne so great dearth , and famin , that the peo●le falling into furie , killed Cleander one of his greatest fauourits . Also a ●reat part of the cittie , and manie principall ornaments thereof , were ●wise burnt during his reigne . The first time by a thunderbolt , Idem ibid . which fi●ed , and burnt the Capitol , the librarie , and all the houses about it : and the ●ater , by a casuall fire , wherewith his owne pallace , the famous temples of Vesta , and of Peace , with no small part of the cittie , were consumed to the verie ground , which euerie man held to be a iust punishment of God for his wickednes , as Herodian testifieth .

●7 But that which may be iustlie counted the greatest calamitie of the Roman empire , both at the time whereof I now treate , and also continu●ly after vntill Constantins time , was the licentious libertie , and ambitious presumption of the souldiars , not onlie of those which were called prae●eriani milites , and were the guards of the Emperours ) but also of the other legions , that were dispersed throughout the empire , for the defence thereof . For such was the insolencie , first of the Emperours gards 〈◇〉 Rome , and after of the other souldiars abroad , by their example , that th●● tooke vpon them to make emperours , and change them at their pleasur● whereby the emperors themselues , and al the empire was brought to miserable seruitude .

58 This appeared presently after Commodus , vpon whose death , the pr●torian souldiars made election of his successor , and chose the worth●● Captaine Pertinax , Herodianus in Pertinace An. 195. Iulius Capit . & Herodia . in Iuliano . whome the senate partlie for feare , and partlie al● for the regard of his great merits , easily approued . But within lesse the● three moneths , to wit , eightie fiue dayes , they killed him , by the practi●● of one , who sought to make himselfe emperour , though he failed of h●● purpose . For the souldiars sett the empire on sale , making proclamatio● that they would giue it , to whosoeuer would giue most : and whereas there were two competitors ( to wit Sulpicianus , and Didius Iulianus , bot● which offered largelie for it ) they preferred Iulianus , partlie because t●● other was father in law to Pertinax whom they had slaine , and partly because Iulianus , gaue them readie money , wherevppon , they forced the senat to accept him .

59 And the other legions abroad , taking also the like libertie to the● selues , at the same time , made emperours in diuers parts : for , the ordinar● legions , that were in Siria , made choise of the viceconsul Pescennius Nige● who gouerned there , Idem ibid . and the legions in Germanie , chose Septimius Seuer●● who hasting with his forces to Rome , was admitted by the senate , an● Iulianus being abandoned of all men , An. Do . 195 Ibidem . was killed in his pallace , by the senats order , before Seuerus arriued , within lesse then seauen moneths afte● his election : And Seuerus shortlie after ouercame Piscinnius , the othe● emperour , though with so great bloodshed on both sides , that the ditches of water , where the battaile was fought seemed to be all bloud , 〈◇〉 againe ere it were long , one Albinus was made Emperour in Britannie by his souldiars , & ouerthrowne also , and slaine by Seuerus in no lesse bloodie a battaile at Lyons in France . Whereby it may be iudged , how miserable were these times by insolencie of the souldiars , which encreasing dailie , grew within a few yeares after , to be so greate , that there were thirtie emperours made by the armies , in diuers parts in the space of fifteene , or sixteene yeares , by meanes whereof , the empire was pitifully rent , & torne with ciuil warrs , and opprest with infinit calamities , and verie many of the emperours themselues killed by the souldiars , which had chosen them , as shall farther appeare hereafter .

60 So that it is hard to say wether the Senat , and people were more tirannized by the emperours , or the emperors by the souldiars : but howsoeuer that was , it is euident , that both the Emperours , and souldiars , ●●e instruments of Gods iustice , not onlie one vppon an other , but also ●●on all the Roman empire , and that the souldiars also executed Gods ●ice vppon them selues , who to maintaine their different elections of ●●perors in diuers places , came commonlie in the end to spill each others ●od , with infinit spoile , dammage , and debilitation of the Romā em●●●e , and this continued more or lesse , from the tyme of Commodus , vntill ●●●●tantin the great , as will euidentlie appeare , by the further prosecu●●●● of this historie .

●● Therefore now to returne to Septimius Seuerus ( of whose enormious ●●●eltie I treated before ) he chose for his companion in the empire , Nu . 20. his ●●●e Antonius Caracalla , and gouerned together with him eighteene ●●●res , and in that tyme besides his other exorbitant cruelties , he ex●●●mlie persecuted the Christians ( which is counted the fift general ●●●secution after Nero ) and though he had manie victories , yet they cost 〈◇〉 , and the empire so deare , Oros . li . 7. ca. 17. that Orosius worthilie attributeth the same Gods iust punishment for his persecution of Christians : whereto may ●o be added his miserable end , being extreamlie tormented not onlie ●th the gout , and intollerable paines throughout all his bodie , but also ●th greefe , and anguish of mind , hauing discouered his sonnes deter●●nation to poison him , after he had failed to kill him , with his sword , ●here vppon he sought to poison himselfe , and being hindred by his ●●●uants , he killed himselfe by a voluntarie surfett , An. do . 213. Sext . Aurel . Victor in Septim . Seuero . Polydor . Vergil . hist . Angl. li . 2. eating such a quanti●● of grose meate , that his stomake was not able to disgest it : which ●●pned in England at Yorke , after he had appeased a great rebellion there , ●●d built ( as Victor saith ) a famous wall from sea to sea , in the north ●●rts , to hinder the incursions of the Scotissh , and Picts , though Polidore ●●rgil holdeth it for more certein , that the same wall was built twoo ●●ndreth yeres after Seuerus his time , in the reigne of Theodosius the Em●●rour , by certein capteins sent by AEtius with forces to assist the Britans ●●ainst the Picts and Scottish .

●● Antonius Caracalla his sonne , Nu . 21. An 215. An. 219. Dio & Spartian . in Caracalla . exceeding him in bloodie cruel●●e , and all impietie , as I haue also declared before , reigned af●●r him in companie of his brother Geta , whom he slew within 〈◇〉 yeare , and when he had reigned alone fiue yeares , he was killed of his ●wne gard ; and although he left a sonne called Antonius Heliogabalus , yet ●he souldiars chose for his successor Macrinus prefector captaine of the ●ard of whose crueltie I haue alreadie treated ) and he presentlie made ●is owne sonne Diadumenus , his companion in the empire : Nu . 22. But within ●oureteene moneths after the election of Macrinus , the souldiars , who had chosen him , Iulius Capitolin . in Macrino . An. do . 220. grew so wearie of him for his tirannie , that they fo●sooke him , in fauour of Heliogabalus afore said , sonne to Caracalla , bei●● not aboue foureteene yeares of age , by whose souldiars Macrinus , a● Diadumenus , his sonne , were both slaine .

63 I haue sufficientlie declared before , how monstrous , this Helioga●●lus was , in crueltie , and all kind of vice , and therfore will onlie add he● concerning his end , Lamprid . Herodian . Sext . Aurelius Victor An. do . 224. that when he had rioted , and reuelled rather th● raigned foure yeares or as some say six ) the praetorian souldiars , bei●● his owne garde , slew him , and most ignominiouslie drew his bo●● throughout the streetes in the dirt , and after threw him into the ri●●● Tiber , with stones about his necke , calling him insatiable bitch , in respe●● of his effeminat , and most dissolute life .

64 And here I wish thee , good reader to note by the way , how ince●● the tirannie of the emperours were from Marcus Aurelius , vntill the dea●● of Heliogabalus : for although the good emperours Pertinax , and Didius ●●●lianus gouerned in this meane time , yet forasmuch as they were bo●● killed , and raigned not a full yeare betwixt them both , and twoo oth●● emperors chosen also in the meane tyme as I haue declared I count 〈◇〉 their raigne for anie interruption of the tirannie , Nu . 58. & 59. and of the intollerab●● oppression of the common welth vnder the fiue forenamed emperors , wit , Commodus , Septimi{us} Seuer . Caracalla , Macrinus , & Heliogab . which fiue m●● miserablie afflicted , and oppressed the empire , for the space of 42. yer●

65. And although the souldiars , chose the good emperour Alexan●●● Seuerus , Herodian . Lamprid . Anno 237. Iulius Capitolin . in Maximinis . Sext . Aurel . Victor in Alexandro Seuero . to succeede the wicked Heliogabalus , yet so wicked also we●● they , that they could not endure his vertue , but killed him within thi●teene yeares , and chose an other , to wit , the monstrous Tirant Maxi●●nus , who imparted the imperiall title , and dignitie to his sonne call● also Maximinus . And in this meane time ( I meane in the raigne of A●●xander ) the legions in the east chose one Taurinus , and declared him e●perour so much against his will that he drowned himselfe in the riu●● Eufrates : and after Alexanders death , and the election of Maximinus in Ge●many , the legions also of Afrik made an other emperour , called Gordia● together with his sonne of the same name , which election being approue by the senat ( for the hatred they bore to Maximinus , Iulius Capitolin . in Gordianis . An. do . 239. in respect of 〈◇〉 crueltie ) the yonger Gordian was ouercome and slaine in battaile , by 〈◇〉 captaine of Maximinus , where vppon his father hanged him selfe , for so●row , and feare , and Maximinus marched towards Rome , to be reuenged o● the Romans , Idem in Maximo & Balbino . for approuing the election of Gordian , and therefore the sena● chose for their defence two other emperors , Pupienu● ( who was called als● Maximus ) and Balbinus , and as they marched with their forces to meet with Maximinus , God executed his iustice vppon him , Herodian . & Sext . Aurel . Victor in Maximino . An. do . 240. by the meanes of 〈◇〉 owne souldiars , who being alreadie growne to detest him for his ●●●eltie , killed him , and his yonge sonne , saying , that of so ill a race , there ●as not to be kept so much as a whelpe , and this was within three yeares ●●●er they had chosen him .

●● And although the emperours gards at Rome ( called as I haue sayd ●eteriani milites ) seemed to allow for a while , the election of Pupienus , Pomponius Laetus . An. do . 242. Herodianus . ●●d Balbinus , yet within twoo yeeres , they killed them both : besides that , ●●ey had also before that time , during the raigne of Maximinus , misera●●e spoiled , sacked , and burnt Rome , in a sedition which fell out be●●ixt them , and the people , whereby the greatest part of the cittie was ●●rnt , as Herodian witnesseth .

●● After they had killed Pupienus , and Balbinus , they chose yonge Gordiā , Iul . Capitolinus , & Pomponius Laetus . An. 246. Oros . lib . 7. c . 20. An. 252 Iidē autores . Eutrop . li . 1● ●●andchild to that other Gordian who hanged himselfe in Aphrick , and ●ithin three or foure yeares after , suffred him to be killed , by one Philip , 〈◇〉 whom they had before graunted the imperial title to raigne with ●●rdian . And ere six yeares passed , they killed also Philip , and his sonne , ●hom his father had made his companion in the empire , whereas an o●●er armie of souldiars , being sent against the Gothes ( who at the same ●●me inuaded the Roman empire ) made emperour their general Marinus , ●●d within a while after , falling in dislike with him , killed him with 〈◇〉 lesse facilitie and leuitie , then they had chosen him .

●● And here I cannot omit by the way to make mention of a most strā●● , punishment of God vppon the Roman empire , Iulius Capitolin . in Gordiano . in the raigne of Gordian ●●oresaid , by a most terrible , and generall earthquake , whereby the ●●th opened in diuers places , and whole citties with their inhabitants , ●ere swallowed vp . For the which great sacrifices were made , not onlie 〈◇〉 Rome , but also ouer all the world ( as Capitolinus testifieth : and shortlie ●●ter in the raigne of the two Philips , Rome receiued great detriment by ●●re , Pero Mexia in Philippo . and although Philip was at the later end of his raigne a Christian ●r as some write , dissembled to be so , to haue the helpe of the Christians ●gainst Decius ) yet it is sure , that he was before , most wicked , and cruell , in 〈◇〉 much that he is numbred by some amongst the tyrants , yea , and compa●●d by Vopiscus for cruelty with Maximinus , Vopiscus in Aureliano . whereof the particulars are ●ot knowne , because there is litle written of his life , in which respect I ●aue not numbred him amongst the tyrannical emperours . But to proceede .

●● The souldiars hauing slaine the two Phillips , chose Decius empe●●ur , who declared also his owne sonne for his companion in the em●●re . And the second yeare of his raigne he was ouerthrowne , Pomponius Laetus . and his ●●nne slaine , and his whole army cut in peeces by the Gothes and Scithians , through the treason of Gallus a captaine of his owne , Sext . Aurel . Victor in Decio . An. do . 253. Oros . li . 7. ca. 21. and being hardlie p●●sued by his enimies , he lepte with his horse into a deepe ditch●● water , and mudde , wherein he was drowned , and neuer no m●● seene , or heard of . A iust punishment no doubt , for the great perfe●tion which he had raised against the Christians , and in his time a●● great hurt was done in Rome , by fire , in so much that the Amphithe●● was burnt .

70 Decius being dead , the souldiars gaue the imperiall title to 〈◇〉 traitour Gallus , Idem ibidem . An. do . 256. and his sonne Volusianus , and within twoo yea●● slew them both in fauour of Aemilianus , who being sent by Gallus agai●●● the Gothes , and hauing giuen them a great ouerthrow , was by his so●●diars saluted emperour , Sext . Aurel . Victor in Virio Gallo . Eutrop . in Aemiliano li . 10. and in this meane time also , Hostilianus Perpe●● being chosen emperour by the senate , died of the plague , and AEm●nus ( who as Eutropius saith ) being baselie borne , gouerned the empire baselie , was within foure moneths after his election , slaine also by 〈◇〉 souldiars .

71 But to speake a word , or two more of Gallus , who succeeded De●●●● it is to be vnderstoode , that the Gothes , who ouerthrew , De●●●● hauing first forced Gallus to make a shamefull peace with them , 〈◇〉 condition to pay them a great yearlie tribute , Pomponius Laetus , in Treboniano Gallo . broke the peace prese●●lie after , and entred againe into the confines of the empire , and ●●stroyed all Macedonia , Misia , Thessalia , and possessed them selues o● great part thereof , and of all Thracia , and the Persians did a● the like in Mesopotania , and Armonia , and remained in the possess● thereof .

72 This affliction was also accompanied with a generall , and most v●lent plague , which infested all the Roman empire , infecting the ve●● water euerie where , in so much that , Orosius saith , it destroied both m●● and beasts , Oros . li . 7. c . 21. & 27. Eutrop . li . 10 and that there was neither prouince , cittie nor familie , wh●●● was not almost consumed there with , and this no doubt was a iust p●nishment of God , for the persecution of the Christians , continued Gallus after the death of Decius .

73 Gallus being slaine as I haue signified , and AEmilianus chosen em●●rour , Idem ibid . Eutrop . li . 10 by the souldiars of them both , certaine other legions in the A●●● who were vnder the conduct of Valerian , disliking the election of AE●●lian , made choise of their generall Valeriā to succeede Gallus in the gou●●ment of the empire , where vppon the souldiars of AEmilian slew 〈◇〉 and passed to Valerian , An. do . 256 Aurel . Victor in Licinio Valeriano . whose election also the senat admitted .

74 This Valerian being , as Victor saith , a foole , a dullard , and altogeth●● vnfit , either to counsell , or to execute , chose his sonne Galien for 〈◇〉 companion in the empire , and within a few yeares was taken prisoner ●n warre by Sapores king of Persia , Oros . lib . 7. c . 22. who vsed to make him his foote●toole , when he mounted vppon his horse , and in the end caused him to be fleyed , and salted alyue : which was , no dout a iust iudgement of God vppon him , for his cruel persecution of the Christians , Pero Mexia Agato . orat . Constantini apud Eusebium . Trebellius Pollio . Sext . Aurel . Victor . Oros . li . 7. ca. 22. Pomponius Laetus . Zozimus . which he ●till continued after Decius , and Gallus . And allthough Galien his sonne ●aigned some fifteene yeares , yet the empire endured the greatest miserie in his time , that euer was read , or heard of , partlie by the licentious ●ibertie of the souldiars ( whereby thirtie seueral emperours were chosen in manie partes of the empire ) and partlie by the inuasion of the Gothes , Scithians , and manie other northen people , who destroied a great part of France , and Italie , and came as farre as Rauenna : and partlie by famins , and most horrible plagues , which in his time were vniuersall , and so cruell aswell in Rome , as in other parts , that fiue thousand died thereof some times in one daie , and this saith Zozimus seemed to be some releefe of the other extreame miseries , which were such , that those who were strooken with then plague , thought themselues happie to be rid thereby out of the world .

75 For besides the former calamities , there was a most prodigious darkenes , for manie dayes together , Trebel . Pollio . Eusebius eccles . hist . li . 7. and such horrible roaring noises heard out of the earth with such earth quakes , that the ground opened in manie places , and swalowed vpp manie houses , with the inhabitants , and the sea-water was found in ditches farre within the land , yea and in some places , the sea it selfe brake in , and drowned manie cities : all which being added to the continuall spoyles , sackes , and bloodshed , Pompon . Laetus in Galieno . Iornandes . which happened euerie where throughout Galiens raigne , by the ciuil warrs of the thirtie tyrants abouesaid , and the inundations of barbarous strangers , may manifest the seueritie of Gods iust , and rigorous iudgement vppon the Roman empire , and vppon Galien himselfe , who also hauing lead a most brutish , and beastlie life , An. Do . 270 for fifteene yeares ( as I haue declared before ) was killed in battaile by Aureolus one of the vsurping tyrants , and with Galien were slaine his brother Valerianus , and his owne sonne Saloninus , both which were emperours also , and reigned with him , the former , two yeares , and the latter , a yeare before his death . Besides that , he had imparted also the imperiall dignitie , and title before to Od●natus , one of the thirtie tyrants , who had possessed himselfe of all the east parts of the empire , and was afterwards trayterouslie slaine , by a cosen germaine of his owne . So that during these fifteene yeares reigne of Galien , there were fiue emperours which might be counted lawfull : to wit , Galien himselfe , his father Valerian , his brother Valerian , his sonne Saloninus , and Odenatus , though the last was first an vsurper , and after emperour , by composition with Galien .

76 And at the time of Galiens death , Aureolus , who ouerthrew , and slew him , Trebellius Pollio in decem Tyrannis . possessed Milan , and gouerned also all Sclauonia by his captaines . And in like manner one Tetricus , an other of the tyrants , had impatronized himselfe of all France , and of the greatest part of Spaine , and Germanie ; And Zenobia widow of Odenatus , commaunded all the east parts , with the name of empresse . And finallie , the Gothes had in their possession , a great part of Thracia , Macedonia , and manie prouinces both in Europe , and Asia , which I signifie the more particularlie , to shew the miserable distracted state of the Roman empire at that time .

77 After the death of Galien , the souldiars chose Claudius , the second emperour of that name , who was a notable captein , but a great enimie of the Christians , An. do . 272. Trebel . Pollio . whom he persecuted , and within two yeeres died of the plague , which in his short raigne was very violent , & vniuersal , besids great famin , and the other calamities , that must needes accompanie the continuall warrs he had with the Gothes , Eutrop li . 10 Pompon . Laetus . and other barbarous nations , who also in his time inuaded the empire , first with three hundreth twentie thousand men , and after with two hundred thousand , all whom he prosperouslie ouerthrew , and slew also Aureolus the tyrant , and recouered that part of the empire that was in his hands .

78 He was no sooner dead , but the souldiars in Italie , chose for emperour his brother Quintilius , Oros . lib . 7. ca. 22. Eutrop . li . 10 Vopiscus in Aureliano . An. do . 272. who had gouerned there in his absence , and was presentlie admitted by the senat . But the victorious armie of Claudius in Germanie , elected an other called Aurelianus , whose fame for his great valour , and prowes was such , that Quintilius dispaired to be able to hold the empire , and therefore within seauenteene daies after his election , killed himselfe , as some say , or as others affirme , was slaine by some of his souldiars , as Aurelianus also was in the end , through a practise of his owne secretarie , whome he had threatned . This Aurelianus reigned six yeres onlie , An. do . 278. nu . 28. and during that time gouerned most cruellie , as I haue declared before , though in the meane while , he ouerthrew Zen●bia , Tetricus , and all the other tyrants , and recouered for the empire , all that which they had for some yeares vsurped : neuertheles both he , and the whole empire , receiued not only great disgrace , but also incredible dammage , by the irruptions of the Alnians and Marcomans into Italie , which they spoyled , and destroied pitifullie , and gaue the Romans such a bloudie ouerthrow , Vepisc . in Aurelia . 10. neere to Placentia , vt pene solueretur impertum , that the empire , saith Vopiscus , was almost dissolued , and ruined .

79 Aurelian being slaine , Tacitus succeeded by election of the senat , after six moneths vacancie of the empire , Idem in Tacito . for that the souldiars were then so courteous , as it chanced , that they remitted the choise of the emperour to the senate , and the senators were on the other side so respectiue of the souldiars , and so fearefull to offend them , that they refused it , vntill at lenght , after many embassages and replies too and froo , they yeelded to choose Tacitus ; Whereby it may appeare , in what seruitude the senat was at that time , and how absolute was the commaunde of the souldiars .

80 But Tacitus died within lesse then six moneths , or as Ioan . Bapt . Egnat . in Tacito . An. do . 279. some write was slaine by the souldiars , who also within two moneths after , killed Vopisc . in Floriano . Florianus his brother , though they had chosen him emperour before , and the reason was , that the legions in the east , had elected at the same time Aurelius Probus , a man of rare , and singular valour .

81 This Probus , though he was for the short time he raigned , Idem in Probo , Saturnino Bonoso & Proculo . one of the most worthy and fortunate emperours in warre , that euer the Roman empire had , hauing recouered France from the Germans , with the slaughter of 400. thousand of them , besids the suppression of three tyrants , Saturninus , Proculus and Bonosus , and many notable victories against diuers barbarous nations , An. do . 283. Pomponius Laetus . yet was killed by his souldiars the fift yeere after his election . And in his time , Rome was miserablie ransacked by certaine Gladiatours , who breaking prison to the number of fourescore , and assembling a great number of other lost companions , spoyled , and sacked the cittie , with the slaughter of manie .

82 After the death of Probus , the same souldiars , that slew him , Vopiscus in Probo , & Caro . An. do . 284. Idem in Caro & Numeriano . An eodem . Idem ●a Numeriano & Carino . Pomponius Laetus . chose Carus who was prefect , or capteine of the emperours gards ) and he declared his two sonnes Numerianus , and Carinus , for his companions in the empire . Carus was within lesse then twoo yeares killed with a thunderbolt , and Numerianus , who gouerned in the east partes , was also shortlie after slaine by Arrius Aper , his father in law , hoping to make himselfe emperour , though he failed thereof : for the souldiars in place of Numerianus , elected Dioclesian , who slew Arrius Aper with his owne hand in re●eng of Numerianus his death . Nu 29. An. do . 286. And finally Carinus , who gouerned in the west partes , being a most vicious , & cruell tyrant ( as I haue declared ) was after diuers bloudie conflicts , ouerthrowne , and killed by Dioclesian , in a most cruell battaile in France within lesse thē three yeares after his election .

83 This Dioclesian , within two yeares after he was chosen emperour declared Maximian , surnamed Herculeus for his companion , in the empire , whome I placed amongst the tyrannicall emperours for that he was most cruell , and bloudy as Victo● , and Eutropius doe witnesse , Nu . 6. & 30. Sect . A●rel . Vist . in Galerio Maxim . and executed not only his owne tyrannicall assignements , but also the rigorous councels and proiects of Dioclesian , who craftelie dissembling his owne crueltie , made him , and others the instruments , and ministers thereof .

84 These two reigned both together twentie yeares . Dioclesian in the east parts , Oros . lib 7. ca. 25. Eutrop . li . 10 Pompon . Laetus in Diocletiano . and Maximian in Italie , and all the west parts , and for eighteen● yeares , they , and the whole empire , were miserablie afflicted , with continuall , and most cruell warrs , partlie by the incursion of the Scithians , Gothes , Sarmati , Alani , Carpi , Cati , Ouati , and other barbarous nations , and partlie by the rebellion of the Quinquegentiani , in Aphrick , and the irruptions of the Almans into France : and partlie also , by the inuasion● of Narseus king of Persia , and lastlie by ciuill warrs , with diuers vsurping tyrants , who were made emperours by the souldiars , in sundri● partes of the empire , as Carausius in Brittanie , Achilleus in Aegipt , and Iulianus in Italie , by which meanes , all the Roman empire , was for eighteene yeares together , as I haue said , pitifullie distressed , vexed , and spoyled , though in the end , Dioclesian and Maximian , with the two Caesar ( whom they chose to assist them , to wit , Constantius Chlorus , and Galeri●● Maximianus , surnamed Armentarius ) subdued them all , and put the empire in peace .

Oros . li . 7. ca. 25. Euseb . eccles . hist . li . 8. c . 1.2.3 . &c. An. do . 304. Idem ibid . c . 26. Eutrop . li . 10 An. 307. Sext . Aurel . Victor in Dioclesiano . & Galerio Maximiano An. 316. Sext . Aurel . Vict . Eutrop . li . 11. An do . 306. 85 But in the meane time , God extended also his wrath vppon the empire , by a terrible earth quake , where with manie thousands of me● perished , and in conclusion , Dioclesian , and Maximian , hauing raised th● most cruell persecution against the Christians , that euer was in th● Church , renounced the empire of their owne voluntarie wills , and retired themselues to a priuat life , and yet neuertheles in the end , they bore the penaltie of their crueltie , aswell toward the Christians , a● towards all other .

86 For Maximian , attempting afterwards to recouer the empire , wa● taken , and strangled , at Marsels : and Dioclesian hauing receiued some yere● after , a threating message , or letter , from Constantin the great , poisone● himselfe for feare .

87 These two left the gouerment , and imperial title to the twoo Caesars , Constantius Chlorus , and Galerius Maximiamus surnamed Armentan●● ( because he had ben a drouier ) of whom the former , succeeding Maximian in the west parts , died within two yeeres after at Yorke in Britanie and the latter , to wit Galerius Maximianus succeeding Dioclesian , no lesse i● his persecution of the Christians , then in the gouerment of the eas● parts , Euseb . eccles . hist . lib . Oros . lib . 7. ca. 28. Eutrop . li . 11. felt and acknowledged the heauie hand of God vppon himself● for the same , being extreamelie tormented , not onlie with an vlcer in his priuie partes , but also with such a horrible disease , proceeding of an inward putrifaction , that he cast aboundance of stinking wormes , ou● at his mouth , and hauing put to death manie of his phisicians , because ●●ey could not cure him , he conceiued at last , that it was a punishment 〈◇〉 God for his persecution of the Christians , and therefore recalled all ●●s former edicts against them , made new in their fauour , yea , and ●●mmended himselfe to their praiers , Idem ibid . An. do . 311. and finding in the end no ease 〈◇〉 torment , he killed himselfe , as Orosius , and Eutropius , testifie .

●● And now to end this chapter , and matter , with the three last blou●●e tirants , Maxentius Maximinus , and Licinius ( of whom I made men●●on before amongst the tirannicall emperours : ) it is to be vnderstood , ●●at Constantius Chlorus , being as I haue signified , dead at York in Brittanny , Eutrop . li . 11. ●●d his sonne Constantin ( after surnamed the great ) succeeding him in ●●e gouerment of the west parts of the empire , by the election of the ●●uldiars , Galerius Armentarius , who stil gouerned in the east , gaue the ●●●le , and dignitie of Caesar , to his nephew Maximinus the same yeare , and ●●axentius , also sonne , Baron . an . 307. or rather as Baronius saith , sonne in law to the em●●rour Maximian aforesaid ( according to the inscription of an old coyne ●●●elie found ) being at the same time in Rome , declared himselfe empe●●ur , by fauour of the praetorian souldiars , and became within a while , ●●e most wicked , and cruell tirant , that euer was in Rome .

For as Eutropius saith , he made the wiues of the senatours , and of the ●●●her noble men to be brought him by force , and after he had rauished , Eutrop . li . 11. ●●d dishonored them , he sent them backe to their husbands , who durst ●●t make so much as anie demonstration of sorow , for that he killed 〈◇〉 anie , not so much for anie offence taken against them , as for his plea●●re , and delight . And such was his barbarous crueltie , that sometimes 〈◇〉 commaunded his souldiars to goe into the streetes , and to kill all that ●●ey met , of what age , sex , or condition soeuer they were , whereby an ●●finit number of people , saith Eutropius , was murdered . Ibidem . He caused the ●●nators speciallie such as were rich ) to be falselie accused , condemned , Euseb . eccles . hist . li . 8. c . 26. ●●d executed , to the end that he might haue the spoile of their goods : ●●d being giuen to the art Magicke , and gouerned wholie by Magicians , ●●e vsed to open the bellies of women with child , and to make his deui●●tions by looking into the intrailes of their infants , whom he also ●pened for that purpose , and to all this , he added also a most cruell per●●cution of the Christians .

●● Finallie , such was the feare conceiued of his tirannie , not onlie in ●●ma , but also in all the cities , and townes in that part of Italy , Idem ibid . that most ●en abandonned their dwellings , and hid them selues , some in caues , ●nd some in the deserts , where vppon followed extreame famin in Rome , ●nd thereabout , for lacke of tillage of the ground . For remedie of all which miserie , the senat sent to Constantin , and craued his assistaunce , wh● marching towards Rome , had that heauenlie vision of the crosse in th● aire at midday , and of our Sauiour in his sleepe , by the which he w●● made a Christian : and after some bloodie battailes , ouerthrew the tira●● Maxentius , Eutrop . li . 11. who flying into Rome to saue himselfe , and being so hardl●● pursued , that he was forced to enter vppon a false bridge of boa●● ( which he had made of purpose , Euseb . Eccl. h●st . l. 9. c . 8. An. do . 312. to entrap Constantin ) Incidit , as the p●●mist saith , in foueam quam fecit . He fell into the pitt which he made himselfe , for the bridge brake vnder him , and he fell into the riuer Tyb●● where he was drowned . Thus much concerninge Maxentius , and the m●serie of the Romans vnder him , for the space of sixe yeares , for so long 〈◇〉 reigned , or rather tirannised .

90 No lesse miserable was the east part of the empire , at the same tim● and for two yeares after , vnder Maximinus surnamed Iouius , who goue●ned there , first as Caesar for the space of fiue yeares , vnder Galerius Arme●tarius , and after his death , as emperour for three yeares .

Euseb . Eccl. hist . l. 8. c . 27 91 This Maximinus , was , as Eusebius affirmeth , not onlie a great freen● and as it were a sworne brother of Maxentius , but also verie like him 〈◇〉 condition , yea , and more wicked in all respects then he ; for besides th●● he was a mortall enimie , and persecutor of Christians , most libidino●● giuen to the art magicke , a notorious drunkard , and cruell aboue me●sure , he oppressed also all the prouinces of the east part , subiect to h●● gouerment , with most cruell exactions , impositions , mulcts , and pena●ties , he spoiled the richest men to enrich his flatterers , and finallie , 〈◇〉 gaue his souldiars such free leaue , to vse all kind of rapin , and to sac● spoile , and ransacke euerie where throughout his dominions , that the● seemed to be no lesse absolute in tirannie then he . And this generall c●lamitie was much augmented , with diuers strange disseases , and the mo●● pitifull famine , Idem ibid . li . 9. c . 7. and plague , that euer was heard of , as appeareth by th● lamentable description thereof , made by Eusebius , who liued in the sam●time , and was an eye witnes of it .

92 Here also may be added the bloudie warrs , which Maximinus ha● partlie against the Armenians , who defeated him with great slaught●● of his armie , and partlie against Licinius , who being made Caesar som● yeares before , by Galerius Armentarius , gouerned also the east parts o● the empire together with Maximinus . And such was the ambition , an● intollerable pride of Maximinus , Idem ibid . ca. 8. that he could endure no compan●●● or equall , and therefore sought to suppresse Licinius , who neuerth●●●●●● 〈◇〉 ouerthrew him , and slew the greatest part of his armie , and in fine G●●● also exacted of Maximinus , the penaltie due to his iustice , for his ●●p●●tie , and wickednes : for after these other disgraces , and afflictions , he ●●ll sicke with such extreame passion , and paine in his entrails , that he ●●ould neither eat , drinke , nor sleepe , but cast himselfe diuerse times out ●f his bed , vppon the ground , and so violent was his torment , Ibidem . that his ●●es leapt out of his head , and in the end , after manie daies anguish in ●is manner , he died , confessing , that God did punish him , An. do . 314. for his per●●cution of the Christians .

●● Now it resteth onlie , that I speake a word , or twoo of Licinius , who ●●y the death of Maximinus , was the onlie Collegue , and companion in ●●e empire , of Constantine the great , whose sister Constanza he had ma●●ed , hauing now vnder him , all the east parts , as Constantin had the west .

●4 This Licinius , was not onlie a persecutor of Christians , but also , Eutrop . li . 11. as ●●trepius affirmeth , most vicious , and coueteous , and such an enimie of ●arning , that he called it , the poison and plague of common wealths . And ●hallie he was , as the same author affirmeth , passionat , and cruell in all ●●tremitie , and therefore when he had serued fifteene yeares for an in●●rument of Gods iustice vppon the empire , he himselfe receiued the due ●unishment of his wickednes , through his owne foolish ambition , Euseb . in vita Constantini li . 2. c . 15.16.17.18 . An. do . 318. Sext . Aurel . Victor in Constantino . and ●e enuie he bore to Constantius great glorie , not with standing their affi●●tie , and therefore , first seeking to poison Constantin , and after making ●●pen warr vppon him , he was ouercome by him in two cruel battailes , ●nd in the end also put to death , by his order , whereby Constantin remai●ed sole emperour : as almightie God , had in his eternall wisdome , and ●rouidence ordained , for the extinction of Idolatrie , and the propaga●●on of Christian religion .

●5 Therefore , hauing now passed through the whole course of three ●undred and eighteene yeares after our Sauiours birth , and the raigne ●f all the pagan emperours , from Augustus to Constantin , as I promised , 〈◇〉 will therewith end this chapter , and reserue for the next , certaine ob●●ruations , and conclusions , which I meane to draw out of the premis●es , for the confirmation of my principall intention , and the further ●●tisfaction ( as I hope ) of my Reader .

The conclusion of the foure former chapters , concerning the religion , comm●●welth , and empire of the Romans , and first of the amplitude of their dominio● their great welth , and power , and the meanes how they attained vnto it is br●efly signified , with a compendious recapitulation of their calamities , which aproued to be farre greater then the miseries , and calamities of Christians haue be●● at any tyme . And finally it is declared , how their great power , and ample d●minion , serued for the propagation of the faith , and Church of Christ : where it appeareth , how his prouidence in the conseruation and amplification of the state , for the good of his church , concurred with his iustice in their seuere punis●ment , for the abominable impiety of their religion . CHAP. 13.

1. BEing now to conclude all this former discourse concerning the Roman Empire , I thinke good , for the better satisfact●●● of my curious Readers ( and to make my Epitome of the Rom●● historie more compleat ) to add first a word , or two , touchin● the amplitude , welth , and power of the Roman Empire . Yt is therefo●● to be vnderstood , that although , it be commonlie said , yea , & auouche● by the ancient historiographers , that the Romans had all the world v●der their dominion ( and therefore Dionisius Halicarnasseus saith . Dionis . Halicar . antiq . Roman . li . 1. Roma● vrbs imperat toti terrae &c. The citie of Rome commaundeth all the earth whosoeuer it is accessible , and habitable , as also all the seas that are nauigable , ) neue●theles there was a great part , aswell of Europe , northward , as of Asia , an● Africk towards the east , and south , which was not subiect to the Roma● Empire . But that which may trulie be said concerning the amplitude 〈◇〉 their dominion is , that they commaunded , an gouerned the greatest , a●● best part of the world , which was then knowne to be habitable , or r●ther , Iustus Lipsius de magnitudine Romana li . 1. c 3. Festus Rufus as Lipsius affirmeth , as much thereof , as they thought worth the c●●quest , and conuenient to be kept , and therefore whereas , Traian , subdue● the contries beyond the riuer Euphrates eastward , to the riuer Tigris ( 〈◇〉 Armenia , Arabia , Mesopotania , and Assiria ) and made them prouinces 〈◇〉 the Roman empire , Adrian his successor gaue them ouer againe , and r●duced the empire to the former limits ; which were , eastward the riu●● Euphrates , the mountaine Taurus , and the countrie of Armenia ; towar● the west , the furthest part of Spaine , and Portugal ; towards the son●● Aethiopia ; and northward the riuer of Rheyn , and Danuby : and furth●● they had in their subiection , Appianus in prooemio hist . Lybicae . Polybius . all the mediterranian sea , and the Ilands thereof , & Brittany in the northerne sea , so that , as Appianus , & Polibius affirm●● they possessed more , almost by the one halfe , thē all the other monarch● before them , to wit , then the Assirians , Medes , Persians , and Greekes .

● Furthermore they had , as Appian testifieth , alwaies in pay , Appian in pro . 〈◇〉 hist . Lyd . ca. twoo hundred thousand footemen , fortie thousand horse , three hundreth fighting elephants , three thousand armed chariotts , and three hundred thousand of all sorts of armes in their armories , for the supplie of necessities . Their power also by sea , was correspondent to their land-forces , for they had twoo thousand sayle of shipps , a thousand fiue hundred gallyes , and fourescore great gallions , with their pupps , and prows guilt , for osten●ation of the maiestie of the Roman empire , and for the seruice of their emperours , and generalls , as occasion should require ; And for all this ●auie , they had alwayes double prouision in readines .

● Finallie their yearlie reuenew , Lipsius de magnitud . Romana . li . 2. c . 3. Appian in pro●●●●o hist . L●bicae . was as ( Lipsius gathereth our of their ordinarie tributs , rents , gabels , and taxes ) aboue a hundreth and fiftie millions , and the readie , money , which they commonlie had in store , in diuerse parts , for their prouision of warrs by sea , and land , was ( as Ap●ian affirmeth ) seauentie fiue thousand Aegiptian talents , which according to our accompt , mounteth to six hundreth millions of crownes , which might seeme incredible , if it were not affirmed by a graue au●hor , and also conforme to their greatnes in other respects , especiallie seeing wee reade , that the yearelie rent of Crassus in the time of the Consuls , was esteemed at seauen thousand and a hundred talents , Plutarc . in Crasso . which after our accompt , mounteth almost to a eleuen millions . And the riches of Marius , as Plutarke testifieth , was such , Idem in Mario . Sueton . in Iulio Caesare that it might haue sufficed manie kings . Also Iulius Caesar , whiles he was a priuate man , was able to giue nine hundred thousand crownes at one gift , to L. Paulus , to withold him for bearing armes against him , and to Curio a greater somme , saith Suetonius , to winn him to his partie , and much more to his souldiars , by diuers donatiues , and especiallie at his triumph , at what time he gaue them ( as appeareth in Dio , and Appian ) fifteene millions ; Dio in Iulio Caesare . Appian . de Ci●il . Rom . bellis li 4. Iaster Lapsius de magnit . ●●mana . i . 2. c . 12. Sueton . in N●●●ne ca 30. Besides that Augustus Caesar , and Antonius , in their warres against Brutus , and Cas●ius , gaue to their souldiars for one donatiue , aboue a hundreth , and fifty mil●ions , as Li●sius gathereth out of Appian ; And Nero being reprehended by his mother , for ordaining two hundreth and fiftie thousand crownes to be giuen to the souldiars of his gard , commaunded the monie to be all brought , and laid out before him , and when he saw it , he said , he thought it had not beene so litle , and ordained them as much more , and bestowed , at one other time vppon Tiridates , king of Armenia , partlie in his entertainement at Rome , for nine moneths , and partlie for his returne , aboue seauen millions , and a halfe . Finally to omit diuerse others , the emperour Adrian bestowed , vppon his souldiars , Aetius Spa●●an . in Adriano . and the people in donatiues , and playes , tenne millions in the feasts which he made , when he adopted Ceionius Commodus .

4. And all this may be the better beleeued , seeing Zonaras testifieth tha● a greeke emperour of Constantinople , Circa . an . Do . 800. Zona●as , Annal . To . 3. to wit , Pasilius Porphyrogenitus wh● had but a part of the Roman empire ) had in his treasure , a thousand , an● two hundred Millions of crounes , besides an infinit wealth in gould an● siluer plate , and in precious stones . Whereby it may be gathered , ho● excessiue were the riches , and power of the Roman empire , whiles it w●● entire .

5 And if thou desire good Reader to know , by what meanes they a●●ued to so great power , wealth , and dominion , thou shalt breeflie vnde●stand , that almighty God hauing determined , out of his eternall wi●dome , and prouidence , to aduaunce them to the Empire of th● world , disposed them thereto , by sixe politicall vertues wherein the● excelled other nations , ( though they were otherwaies most viciou● and wicked , Chap. 7. nu . 27. & s●●●en . as I haue declared before . ) The first was , an exceeding loue to their countrie , and common welth . The second , 〈◇〉 strict obseruation of ciuil iustice , aswell towards their enimies , a●● towards their confederats and subiects . The third was , an inuincibl● fortitude , and courage euen in their greatest calamities . The fourth , a si●gular clemencie , towards their subiects , and those that yealded themselues vnto them . The fift was , notable prudence in gouerment . And th● last , an excellent discipline of warre , most exactlie obserued .

6 Now then to come to the conclusion of all the discourse concerning the Romans , I must first put thee in mind , good Reader , what hath ben● my principall intention , and drift therein , whereby thou mayst the better iudge , of the inference that I am to draw thereof . Thou mai●● remember , Chap. 7. & 8. per totum . that I amplie proued before , in the seauenth , and eight chapters , that the religion professed by the Romans , was most ridiculous , absurd , and impious in it selfe , and produced two bad effects , the one Atheisme , and the other extreame corruption of manners : wherevppon it consequentlie followed ( as I also signified there ) that it must needes be most pernicious to their common welth , not onlie because Atheisme , Chap. 8. & 9. and vice , are most contrarie to true reason of state : ( which I proued at large , in the eight and ninth Chapter ) but also because false religion of it selfe , draweth the wrath , and vengeance of God , vppon the states , that are infected there with .

7 And whereas there might grow hereuppon a great doubt , how the common welth , and empire of the Romans , could so long stand , and florish , as it did , in the profession , and exercise of their religion , if it were so hatefull to almightie God , and consequentlie so preiudiciall to their state , as I presumed it to be , I tooke vppon me , for the satisfaction of this ●●ubt , to proue the veritie of my aslertion , by the experience of their ●●ne histories , and to shew throughout the whole course thereof , that , 〈◇〉 on the one side , almightie God did , out of his prouidence , aduance thē 〈◇〉 the monarchie , & empire of the world ( to make thereby the way to ●●e building of his Church ) so also on the other side he most manifestly ●●ecuted his iustice vppon thē , in punishing thē seuerely from time to time , ●●r their wicked religion , and the abominable fruit that it yealded .

● This hath first appeared euidentlie in the Roman state , from Romulus , 〈◇〉 Augustus Caesar , by their continuall afflictions , and neuer ceasing ●●lamities . I meane their cruell , and bloudie warrs , both ciuill , and for●●ine , their horrible plagues , and famins , their frequent inundations , ●●mmages by fire , and domesticall diuisions , besides other most rare , ●●d strange punishments of God , which either vexed , and infested them ●ith a continual counterchange , and entercourse one after an other ( as ●●ey neuer failed to doe ) or els afflicted , and oppressed them all at once ●●s manie times they did in such sort , that it may be euident to anie man , ●ho shall consider the particulers related by me before , that the Roman ●ommon welth , growing of so poore , and base a beginninge , as it did , ●●ould not possiblie haue resisted such torrents of miseries , and much ●●sse , haue arriued to such a height of empire , if the speciall prouidence ●f God had not conserued , amplified , and aduanced it .

● This , I say , I haue shewed sufficientlie in the ninth , tenth , and elea●enth chapters , from the foundation of Rome , to the erection of their ●onarchie : and the same is no lesse euident also in their monarchie it ●elfe , by that which I haue discoursed in the last chapter , and may the ●etter appeare by these few obseruations following .

●0 Yt is manifest by the scriptures themselues , that one of the greatest ●unishments , that God laieth vppon anie kingdome , or countrie , is to ●iue it into the handes of a wicked , and tirannicall prince , and there●ore our Lord threatned the same to the Iewes , as a speciall signe of his ●xtreame wrath and indignation , saying , Dabo eis regem in furore meo . I 〈◇〉 giue them a king in my fury . And againe by the prophet Isay . Isay . 3. Dabo pue●e●●●●●●pe● eorum , & effaeminati dominabuntur eis . I will giue them children 〈…〉 ●rinces , and effeminat men , shall rule , and gouerne them . And the same ●s also signified by Iob , when he saith , Iob . 3 4. that God maketh the Hypocrit to 〈…〉 ●ter peccata populi . For the sinnes of the people .

●1 This the being so it must needes be graunted , that the punishment of the Roman empire in this kind during the time of their Paganisme , was ex●●ting great , aswell for the number of the wicked , & tirannical emperours , as for their excesse in wickednes , and tirannie , seeing it appeareth in the last chapter , that they were twentie two in all ( Augustus Caesar , being counted for one , during one and fortie yeares of his raigne ) all of them most cruell , and tirannicall , and the farre greater part of them ( I meane fifteene , of the two and twentie ) verie monsters , not onlie for crueltie , but also for all kind of vice , and wickednes , being euerie one of them , so voyde of all vertue , or good inclination , that it may well be said , they were not men , but verie sauage beastes , or infernall furies , reuested in the habit , and shape of men , ordained for no other end , but for the scourge , and plague of the whole world .

12 And although , there were also during the same time of Paganisme , one and fortie other emperours , who were counted either good , or indifferent , or at least not so bad , as the others , yet if we consider , the time that the twentie two raigned , we shall find , that in continuance , and length of dominion , they farre exceeded the other . For whereas , Augustus , who was the first , beganne his tirannie in the yeare seauen hundred , and cleauen after the foundation of Rome , and Licinius who was the last , was ouerthrowne by Constantin in the yeare one thousand seauentie seauen , there passed in the meane while , three hundred sixtie six yeares , of which time , the tirannicall emperours , raigned at one time , and other , two hundred thirtie fiue yeares , and the other of the better sort , but one hundred thirtie one yeares : so that the twoo and twentie tirannicall emperours , had aboue a hundred yeares vantage of fortie one good , o● tollerable emperours , in the space of three hundreth yeares , raigning twise as long as they . Wherein it is also to be noted , that although the good emperours were intermixed with the bad , yet there was commomlie small intermission of tirannie , especiallie for the first hundreth yeares , whereof nintie eight were wholie spent in the affliction , and oppression of the common wealth , excepting onlie the last foureteene yeares of Augustus , and the first fiue yeares of Nero , before he beganne to tirannize .

13 And although after these nintie eight yeares , succeeded Vespasian , and his sonne Titus ( of whome the first may be counted tollerable in respect of his predecessours , and the second , to wit Titus , was one of the best emperours , that euer the Romans had ) yet they raigned but twelue yeares betwixt them both , and the latter of them but two yeares , and presentlie after , followed the cruell Domitian , whose tirannie lasted fifteene yeares .

14 And whereas after Domitian , succeeded two other of the good emperours , to wit Nerua , and Traian , for the space of one and twentie yeares , the same was counterpeised with the crueltie of their successour Adrian , who reigned , as manie yeares , as they both . And the thirtie six yeares raigne of the two notable emperours ( Antonius Pius , and Marcus Aurelius , who succeeded Adrian ) was ouerwaighed with the twoo and fortie yeares tirannie of Commodus , Septimius Seuerus , Caracalla , Macrinus , and Heliogabalus , all which fiue succeeded Marcus Aurelius .

15 The like also may be obserued in the ensuing times , vntill Constan●in . For although the good Alexander Seuerus ( who succeeded Heliogabalus raigned thirteene yeares , and the cruel Maximinus his successour but three yeares , yet considering the state of those times , we may well say , that what wanted in the raigne of Maximinus , for the tirannical oppression of the common welth , was supplied with the tirannie of the souldiars , who oppressed ( especiallie at that tyme ) the emperours , and senat , and the whole empire , and slew successiuelie fiue emperours after Maximinus , within nine yeares , to wit , Pupienus , Balbinus , yong Gordian , and the two Phillips , the father , and the sonne , of which , Vopiscus in Aurelian . the two last were held equall in barbarous crueltie with Maximinus ( as I haue declared before ) and reigned fiue yeares , whereas the three other good emperours , reigned but foure yeares amongst them all .

●6 And presentlie also , ensued the disgracious deaths of six other emperours , in the foure yeares that immediatelie followed , to wit , of Detius , and his sonne , of Hostilianus Perpenna , Gallus with his sonne , Volusianus , and Emilianus , which three last were killed by their souldiars , and although I haue not put them in the list of the tirannicall , and wicked emperours , yet they might wel be counted of their crew , being very permicious to the empire , in respect of their bad gouerment , for the short time they reigned , which was but two yeares , as I haue declared before : so that I count not their raigne for anie intermission , but rather for a continuance , or increase of the infelicitie of the Roman empire . Whereto is also to be added the fifteene yeares calamitie that presentlie followed , during the infamous raigne of Valerian , and Gallien his sonne , who next succeeded Emilian . And though after Gallien , followed the good emperour Claudius , & his brother Quintilius , yet the former raigned but two yeares , and the latter but seauentie daies , whereas the cruel Aurelian who succeeded them , continued his reigne six yeares . And albeit there followed after him fiue good emperours , to wit Tacitus , Florianus , Probus , Carus , and Numerianus , yet they reigned not aboue six yeares amongst them all , and for twoo yeares of the six , the wicked Carinus reigned together with Carus , and Numerianus , and ouer-liuing them more then a yeare , had for his successors Dioclesian , and Maximian , whose seuere , and cruell gouerment , lasted thirtie yeares , and was , within two yeares after , seconded with the tirannie of Maxentius , and the cruelti● of Maximinus , and Licinius , who were the last pagan emperours .

17 Thus then we see , that those wicked , and tirannical emperours were by the prouidence of God , so distributed from time to time in th● Roman empire ( for the iust punishment thereof ) that there was neue● anie great intermission of tirannie , and otherwhiles the most cruell , an● continuall oppression that euer was heard , or read of , in anie countrie , for so manie yeares together . And thus much for the first obseruation .

18 The second may be Gods iustice , and seuere iudgment vppon th● emperours themselues , being , as I haue said , sixtie three in all ( I mean● such onlie as were acknowledged , for emperours by the senat ) wh● died all of them violentlie , except tenne , to wit , Augustus , Vespasian , Titus , Nerua , Traian , Antonius surnamed Pius , Marcus Aurelius , Lucius Verus , Tacitus , and Constantius . Of which tenne neuertheles some write that Augustus , Titus , and Traian were poisoned , as I haue signified in th● last chapter , Pero Mexia in Traiano , & Tacito . and that Tacitus , who liued not a yeare , was killed by hi● souldiars ; so that of sixtie three , there were but onlie six of whose naturall , and peaceable death the authors agree , the rest ending their daie● vnfortunatlie , either by the treacherie of their souldiars , seruants , o● by their enemies in the field , or by their owne handes , or els by the manifest hand of God ; whereto I ascribe , not onlie the miserable end o● Maximinus , and Galerius Armentarius , who died of most strange , and horrible diseases , but also the vntimelie death of the emperour Claudiu● who hauing reigned , but twoo yeares , died of the plague , in a mo●● cruel , and general contagion , which miserablie afflicted the empire i● his dayes , Sext . Aurel . Victor in Claudio . and therefore as Victor signifieth , Claudius finding in the fatal● bookes that the first , or principal man must die , for the expiation of th● common wealth , and hearing Pomponius Bassa , make offer of his life fo● the publike good , said that no man was to be preferred in that point , before himselfe being emperour , and so saith Victor . Vitam dono reipublic● dedit . He gaue his life for a gift to the common welth , and therefore was honored with an image of gold , which was placed by the image of Iupiter , so that in the opinion of the paynims themselues , he died vntimelie by the iudgment of God , as a sacrifice for the remedie of the publicke calamities .

19 And it is also further to be obserued , that so ordinarie , and continuall was the punishment of God vppon the Roman emperours , that from the death of Augustus vnto Vespasian , which was the space of fiftie fiue yeares , seauen emperours successiuelie died violentlie ; And again● afterwards from the death of Marcus Aurelius ( who died in the yeare o● our Lord , one hundreth eightie one ) the same iudgement , and punishment of God neuer failed in anie of them , for the space of one hundreth twentie nine yeares , to wit , to the death of Constantius Chlorus , who was a great fauourer of Christians , and died naturallie in the yeare of our Lord three hundreth , and tenne : during which space of a hundreth twentie nine yeares , no one emperour , died his natural death , and after Constantius , those three pagan emperours , which succeeded in the east , and west , to wit , Maxentius , Maximinus , and Licinius died disgracefullie , all three in the space of eighteene yeares , as I haue declared : whereto may also be added the like disgracious , and miserable end of all the rest , that tooke vppon them the title of emperours ( though they were not allowed by the senate , and therefore not held as lawfull ) who being aboue fortie in number at one time , and other , were all of them , except some two , or three , slaine by their owne souldiars , or by their enimies in the field , or els they made away themselues , in so much , that of aboue a hundred emperours , lawfull , and vnlawfull , there cannot be reckoned aboue tenne , that died a naturall death .

20 Moreouer , it may also be noted , what diuersities of disasters , and disgraces befell them in their deaths , for that some were poisoned , as Augustus , and Claudius the first : some died of the plague , as Claudius the second , and Perpenna : some were drawne like doggs vp , and downe the streates , as Vitellius , and Heliogabalus : some were killed in battaile , as the yonger Gordian , Gallien , and Carinus : and others were slaine by their owne souldiars , or gardes , as Caligula , Pertinax , Alexander , Seuerius , Pupienus , Balbinus , and diuers others .

21 Tiberius , was smothered with a quishon : and Decius drowned in a durtie ditch : Maxentius in the riuer Tiber : Carus killed with a thunderbolt : Valerianus fleied , and salted aliue : Nero cut his owne throat : Otho stabbed himselfe : Quintilius and Florian , let them selues blood to death : Adrian famished himselfe : Septimius Seuerus , killed himselfe purposelie with a surfett : The elder Gordian hanged himselfe : Dioclesian poisoned himselfe : Galerius Armentarius rotted inwardlie aliue , and cast out at his mouth aboundance of stinking wormes , vntill he died : and finallie Maximinus surnamed Iouius , died in such extreame torments , that his eyes leapt out of his head . So that almightie God executed his iudgements , vppon those emperours , by all kind of miserable death , to make them liu●lie examples of his iustice , and a true spectacle , and mirrour to the world of humane infelicitie , and miserie .

22 And to this purpose also it is to be considered , that nine and twentie of the emperours aboue named , did not raigne amongst thē all , aboue fiue and twentie yeares and od moneths , and yet seauenteene of tho●● nine and twentie , raigned aboue two and twentie yeares of that tim● ( two of them three yeares , as Maximinus , and his sonne , and the rest 〈◇〉 yeare , or two a peece ) so that there remaineth not aboue three yeare● and od moneths for the raigne of the other twelue emperours , 〈◇〉 whom none enioyed his title , aboue seauen , or eighte moneths , an● some but two , or three moneths a peece , and some of them but 〈◇〉 few dayes , in so much , that Rome had once fiue emperours in litl● more , then a yeare , to wit , Nero , Galba , Otho , Vitellius , and Vesp●sian , one succeding an other . Whereby it may appeare , what hauoc● was made of the emperours in those daies , and how vnfortunate a thin● it was , to attaine to the highest fortune , I meane to the soueraignt● of the Roman empire , which was so well noted , by those , that wer● not wholie blinded with ambition , that when , after the slaughte● of the emperour Pertinax , the souldiars , who had killed him , set th● empire on sale , there were but two , who would offer anie money fo● it , Chap. 12. Nu . 58. as I haue declared : and after that againe , Audentius refused it fla●lie , when it was offered him by the souldiers , and Pupienus , bein● chosen emperour by the senate , togither with Balbinus , tould him tha● they had small cause to reioyce , for it would cost them their liue● erryt were long , and so it did , for the souldiars killed them both within twoo yeares . Yea , and Taurinus , being elected by the souldiars , and forced to accept the title of emperour , drowned himself● for sorow , Chap. 12. Nu . 65. as I haue signified before , so miserable was the state , an● condition of the emperours in those daies , that the wisest men , took● it to be the greatest miserie , and to be eschewed euen with voluntari● death , which no doubt , must needes be attributed to the special● iudgement , and iustice of God , not onlie vppon the emperours themselues , but also vppon the whole empire , which was miserablie afflicted by the tumults , ciuill warrs , sacks , spoiles , and lamentable desolation , which either accompanied , or necessarilie followed the frequen● slaughters , of so manie emperours , and the great innouations , which ensued thereon throughout the Roman state .

23 But what shold I say of the insolencie , and tirannie of the souldiars , which was for the most part , the cause of the former calamitie of the emperours , and of the perpetuall miserie of the empire ? For though the emperours had the title , and dignitie of cheefe gouernours , yet the souldiars gouerned , and tirannized in effect , not onlie making , depriuing killing , and changing the emperours at their pleasure , but also being the instruments , ministers , and maintainers of their crueltie , seeing that without their assistance , the tirannicall emperours neither durst , nor could ●aue executed their tirannie . Besides that , all the bloodshed , rapes , pilla●es disorders , and infinit calamities , that ensued of the frequent ciuill ●arrs , wherewith the empire was infested , sprong from no other roote , Ibid . Nu . 84. ●ut from the vnbrideled insolencie , and exorbitant passion of the ●ouldiars , as I haue sufficientlie declared before .

●4 So that , it being true , as Aristotle Aristotle . saith , that where passion , and sen●ualitie predominateth , there a beast ruleth , it may trulie be sayd , that ●he Roman empire , being almost continuallie gouerned by the passions , ●nd caprichious humours of the souldiars ( who were at that time ra●ed , as I may say , out of the sinkes of all nations ) was ruled by a beast ●f manie heades , the most vile , and sauage that could be imagined . ●hereby it may also be easelie coniectured , how iustice was admini●tred , or rather how it perished , how vertue was suppressed , and vice ●xalted , how litle securitie men had of their landes goods , or liues ; and ●inallie , how lamentable was the state of the whole empire , during this ●irannie of the emperours , and souldiars , gouerning for the most part , not according to the rule of reason , conscience , and law , but according ●o their owne sensuall , and beastlie appetits .

●5 And if to all this , we add the frequent , and most cruell contagions , conflagrations , famins , inundations earth quakes , subuersion , and de●olation of cities , and prouinces , & such other strange calamities , which abounded euerie where , during the raigne of these emperours , we must needes confesse , that the Roman empire , was but a verie theater , or stage , whereon was acted the most doleful , and bloodie , tragedy , that euer was heard of , representing the height of humane infelicitie , in the persons of the Roman emperours , senat , and people , to manifest the terrible effects of Gods seuere iustice , in the due punishment of false religion , Idolatrie , tirannie , and all kind of iniquitie , and with all , to discouer the vanitie of humane pride , welth , honour , and glorie , and the follie of those princes , who reposing more confidence in gards , armies , and power of men , then in vertue , and in the protection of God , seeke rather to be feared , then beloued , and are themselues miserablie tirannized , by the instruments , ministers , and vphoulders of their tirannie .

26 All this Isay , manifestlie appeareth , in that which I haue discoursed in the last chapter , concerning the Roman emperours , & empire , from Augustus Caesar , to Constantin the great . And although almightie God , hath also seuerelie punished sinne in all times , and still doth , euen in these our daies , as euerie man seeth , yet , if we compare the calamities of the Romans , and their empire , in the time of Paganisme , with the afflictions of the ensuing ages , in the time of Christian religion , we sha● euidentlie see , that his deuine maiestie , punished the former with a● rigour as his professed enimies , and chastiseth the latter , with all merci● as his children , and seruants : which I would make most euident , wit● an exact comparison of the punishments inflicted on both sorts , but tha● I haue spent alreadie so much time in the abridgement of the Roma● historie , that I am forced to hast to the prosecution of matter more necessarie , for the performance of that which I principallie intend in thi● treatise .

27 Therefore I will content my selfe in this point , and desire thee also good Reader , to be contented with the iudgment of others , who ha●● amplie handled the same subiect , aswell in former , as in these later t●mes , and proued clearelie , that God extended his iustice , in farre greate● rigour vppon sinners , Tertul . in Apologet . in the time of paganisme , then he hath done sin●● the conuersion of the world to the Christian faith . Which point is notablie , though verie breeflie handled by Tertulian in his Apologie for th● Christians , against the Painims , who attributed all the calamities 〈◇〉 their time , to the demerit of the Christians , and their religion . For th● confutation whereof , Tertulian mentioneth diuerse horrible punishmē● of God vppon Pagans , and such as neuer had benne heard of , from th● comming of Christ to his daies , which was the space of twoo hundre● yeares ; As to omit others , that the citie called Hierapolis , and the Iland of Delos , Rhodos , and Goos , were sonke , and swalowed vp by the earth , o● sea and that not onlie the townes of Sodome , and Ghomorra , but also th● cities of Vulsinium , and Pompeij in Italie , were destroied by fire , the on● from heauen , and the other from the mountaine Vesuuius , which cast o●● firie flames vppon yt .

28 This same argument , is also most amplie , and learnedlie treated b● Saint Augustine , and Orosius , against the Painimes of their time , who affirmed that the Christian religion was the cause of the seige , and sack o● Rome by the Gothes , and of all the other calamities of those daies ; whereas the authors aforenamed , notablie proued the contrarie , shewin● that the miserie of former ages in time of Paganisme , farr exceeded th● afflictions that God laid vppon the Christians , August . li . 1. de ciuit . Dei . c . 1. & l. 2. c . 1. & l. 3. c . 29 Oros . li . 7. ca. 39. as may appeare in Sain● Augustins most learned worke , intituled de ciuitate Dei , and in the historie of Orosius , which were purposelie written vppon that occasion . Wherein , amongst other things they declare , that the citie of Rome , receiue● nothing so much dammage by the Gothes , as it did in times past , by S●●●●● Marius , and Nero , and other of her owne gouernours , yea , and that the Gothes spared the Christian temples , and all those who fled thereto : in so much that manie Painims tooke sanctuarie there , together with the ●hristians , and so escaped the furie of the enimie , whereby it was eui●ent , say they , that the common affliction was much more moderat , and ●●llerable euen to the Painims themselues , by the benefitt of Christian ●●ligion , and by the mercifull prouidence of our Sauiour Christ .

●● And Orosius further obserueth , how almightie God , out of his infinit ●ercie so disposed , that the great inundation also of the Vandales , Alans , Idem ibid . ca. 41. ●unnes , and other barbarous nations into the Roman empire at that time , ●as not onlie much more tollerable , then the like former irruptions of ●●rreine nations , had bene in time past , but also turned in the end to Gods ●reater glorie , whereof he yealdeth three reasons . First for that it lasted ●●at two yeares , whereas in the time of Galien the emperour ( to omit the ●●rmer ages ) the empire was continuallie spoiled , and ransacked by the ●ortherne people , for almost twelue yeares together . Secondlie although ●●ey possessed themselues of a great part of Spaine , and other parts of ●hristendome , yet they vsed farr greater clemencie towards the inhabi●●nts , then the other barbarous nations had done in like occasions . ●hirdlie that the Church of Christ , was thereby greatlie augmented by ●heir couersion , to the Christian faith shortlie after : where vppon the ●●me Author saith , that the mercie of God was greatlie to be praised , and ●●tolled , in that he ordeined by that meanes , that infinit number of infi●els , should receiue the light of the true faith . Quam inuenire vtique nisi ●●at occasione non possent . Which they could not otherwaise haue found , but by this ●●casion . Thus saith he .

●0 But he that list to see this matter , concerning the seueritie of Gods ●●dgments vppon the Paynimes , copiouslie , and fullie handled , Bosius de signis eccle . li . 1. ca. 10. & li . 15. ca. 17. Item li . 6. de ruin . Gent . ca. 2. & de Italiae statu per totum . let him ●ead Bozius , a late writer , who in two , or three seueral workes of his , ●ath largelie , and curiouslie treated thereof , and proued , that the pu●ishments of God , were without all comparison , more seuere vppon the ●nfidels , thē euer they haue bene vppon the Christians , which he sheweth ●y manie examples , after the floud of Noe , and the confusion of tongues ●n Babilon : as by the famous deluge of Deucalion , which destroied not on●ie all Greece , but also Aegipt , and great parts of Italy . The great conflagration also in Italy , which burned the greatest part thereof , and mini●tred to the poets , occasion of the fable of Phaëton . The horrible crueltie of the Giants , called Lestrigones , of whome there yet remaine most huge ●ones to be seene in Puteolanum . The absortion , or swallowing vp , of the towne Archippe in Italy , with all the inhabitants , by the opening of the earth . The destruction of the towne Amiclae , by serpents . The continuall , and most strange pestilence , and famin , which afflicted the Pelasglans in Italy , for seauentie yeares together , and forced them in the end to abandon their dwellings , and to passe into Greece . The foureteene seuerall irruptions of forraine nations into Italie , who possessed it before Rome was built . And lastlie , the innumerable and vnspeakable calamities , and desolations , not onlie of particuler cities , but also of whole countries , and prouinces , by earth quakes , and inundations of the sea : as , when Sicily was deuided from the continent of Italy , whereto it was ioyned , and when Prochita , ouer against the countrie of Campagnia in the kingdome of Naples , Strabo . li . 1. Plin . li . 2. ca. 92. and the Ilandes of Capreae , and Phitecusa , were in like sort seperated from the firme land , at seuerall times , by earth quakes , which opened the earth , and swallowed vp all the land in the mid way that now the sea possesseth . And finallie when the great Iland called Atlantica in the Ocean sea , was wholie absorpt , and drowned , with all the inhabitants , being as bigg as all Asia , and Africk , which hapned , saith Plato , by a most terrible earthquake , continuing a whole day , and a night , with the which also , great numbers of people perished at the same time in Greece .

31 All which , if they be added to the like strange , and terrible earthquakes , drowning , and swallowing vp of townes , running together o● hills , darkenes for manie daies , and such other prodigious punishment● of God , vppon the Romans , whereof I haue spoken before , the same , I say being added to these , and compared with the afflictions of Christian people , either in these daies , or in former times , may sufficientlie testifie the great , and remarkable difference of Gods iudgements , vppon the one , Bozius li . de nono & ant●●●to Italiae statu . and the other . To which purpose Bozius , hath diligentlie gathered , all the plagues , famins , inundations , earthquakes , dammages by fire , crueltie of tirants , irruptions of forraine , and barbarous nations , and such other calamities , as are mencioned in the histories , to haue hapned either to Christians , or to painimes , and infidels , and sheweth euidently , that those stupendious accidents of sinking , and swallowing vp of townes , and such other of like qualitie , haue neuer hapned in time of Christians , and that the other ordinarie afflictions of plagues , famines , warrs , and such like , which are common both to Christians , and Painimes , were neuerthelesse without all comparison , more greueous , and frequent for the space of three hundreth , or foure hundreth yeares onlie in time of Paganisme , then they haue bene in one thousand three hundreth yeares , of Christianitie , I meane , since the raigne of Costantin the great , whereof I omitt to lay downe the particulers to auoid prolixitie , hauing spent alreadie much more time in this matter , then at the first I meant to doe .

32 Now then , to come to the conclusion of this discourse , concerning the Romans . As it cannot be denied , but that all humane miseries , and calamities , are effects of Gods iustice , for the punishment of sinne , and no sinne so hainous in the sight of God , as idolatrie , and false religion : it must needes be graunted , that those extraordinarie , and stupendious punishments , which God inflicted , vppon the Romans from time to time , during their Paganisme , was the due penaltie of their idolatrie , abominable superstition , and impietie , as Tertullian , boldly signified to the Painimes in his time , in his Apology for the Christians , affirming that they were , Tertulian in Apologetico . Rei ●ublicorum incommodorum . Guilty of all the publike harmes , and incommodities , ●nd that , they drew all mischeefe vppon the world , by meanes of their idolatry , ●nd contempt of the true , and onlie God , for it is most credible , saith he , ●hat he is more angry , who is contemned , then those that are worshipped , and ser●ed , or els truly they are more vniust , if for the Christians sake , they hurt their ●wne worshippers . Thus saith he , worthilie , ascribing all the miseries of ●hat time , to the idolatrie of the Painimes , who falselie ascribed the ●ame to the desart of the Christians .

●● This then being so , it euidentlie appeareth , that the false religion of ●he Romans , was most pernicious to their state , and caused infinit calami●ies therein , though in the m●ane while almightie God conserued , & aug●ented their empire , vntill the time prefixed in his diuine wisdome , and ●oretold by the prophet Daniel , was expired , to witt , vntil the stone was ●ut out of the hill without handes , Daniel . 2. & grew to be that mighty mountaine which filled the earth , that is to say ( as I haue also signified before ) vntill ●ur Sauiour Christ , being borne of the blessed Virgin , Augustin concione ad cathecum . without the helpe ●f man , extended , and dilated himselfe ouer the whole world in his misti●all body , which is the Christian Catholike Church , whereto the ampli●●de and great power of the Roman empire serued notablie , as S. Leo tea●heth expresselie , affirming , that the diuine prouidence , S. Leo serm . 1. in natali Apost . Potri & Pau . gaue to the Ro●ans such a potent , and ample Monarchie . Vt cito , saith he , peruios haberet ●pulos praedicatio generalis , quos vnius teneret regimen ciuitatis . To the end that the ●enerall preaching of the gospell might haue the more speedy passage throughout all ●eople , and nations , which should be vnder the gouerment of one citty .

●● Thus saith S. Leo , who also addeth further , to the same purpose , that ●hen the Apostles had receiued of the holy Ghost the gift of tongues , & ●euided the world amongst them , Ibidem . for their more commodious preaching ●f the gospell . Beatissimus Petrus , saith he , princeps Apostolici ordinis &c. The ●ost blessed Peter , the prince of the Apostolicall order &c. Was destinated to the ●●ad of the Roman Empire , ) that is to say , to Rome ) to the end that the light of ●ath which was reuealed for the saluation of all nations , might the more effe●tually spread it selfe from the head , ouer all the body .

35 And againe in the same place , the same holie Father making an el●gant Apostrophe , to Rome it selfe , and speaking of the glorious marti●dome of the holie Apostles , S. Peter , and S. Paule , who shed their bloo● there , Ibidem . saith thus . Isti sunt &c. These are they , o Rome , which haue aduanced th●● to this glory , to the end that thou becomming a hollie nation , an elect people , a priest , and kingly citty , and ( by the holy seat of Peter ) the head of the world , shouldest ha●● further , and more ample commaund by the meanes of deuine religion , then by earthly dominion : for although thou art increased by manie victories , and hast extend●● thy right , and power of empire farre , by sea , and land , yet that which thou ha● subdued by force of armes , is lesse then that , which Christian peace , hath ma● subiect vnto thee .

36 Thus saith this holie , and ancient Father , shewing how the ampl●tude of the Roman Monarchie , and the great celebritie of the citie o● Rome , whiles it was Pagan , serued to the propagation of the Christia● faith , and to the glorious exaltation of Christes Church .

37 But because , I shall haue iust occasion in the third part of this tre●tise , to speak more amplie , of the great power , and glorie of the Roma● Church , and of the cheefe pastor thereof , I will say no more of tha● matter in this place , and haue onlie touched it here , thus breeflie as yo● see , partlie to shew the accomplishment of Daniels prophesie , forete●ling the rysing of Christes kingdome , in the time of the Roman Empire : and partlie , to yeald some part of the reason , why almightie Go● out of his deuine prouidence , conserued , and amplified the said empir● vntill his Church was planted , propagated and exalted . As also on th● other side , I haue shewed , that out of his iustice , he punished the Rom● and their empire , most seuerelie from time to time , for their false , i●pious , and absurd religion , as euidentlie appeareth throughout the thr●● precedent chapters . And therefore this shall suffise concerninge th● Romans , and their religion .

The absurdity not only of Mahometisme , ( which the Turkes , Persians , an● Africans professe ) but also of Iudaisme ( as it is now at this day professed , 〈◇〉 practised by the Iewes ) is amply declared ; with the ridiculous lyes , falsities , a●● errours , taught in the Alcorā of Mahomet , & in the Thalmud of the Iewe● no lesse contrary to reason of state , then repugnant to the veritie of religion . CHAP. 14.

1. THe desire , I haue had ( good Reader ) to giue thee ample satisfaction , and contentment , concerning aswell the temporall state , and empire of the Romans , as their religion , hat● drawne me so farre beyond , the limits , which at the first 〈◇〉 prefixed , to my selfe , for the handling of that matter , that I must now be much breefer , then perhaps thou maiest expect , touching Mahometisme , ●nd Iudaisme : especiallie , seeing there resteth to be handled also here ●fter , such aboundant , and important matter , concerning our Christian ●eligion , and manie other pointes belonging to the subiect of this trea●●se , that if I enlarge my selfe much in the discourse of the two religions ●foresaid , I shal be forced , either to be much more short , and skant , then were conuenient , in that which more importeth , or els farre to exceede ●he boundes of my desire and purpose , in the proportion of this volume , ●nd therefore I designe this chapter onlie for those two pointes , and meane also to be as breefe therein , as I conuenientlie may . First then ●ouching Mahometisme , I thinke good to lay downe the beginning there●f , with the qualitie , and condition of the Author , before I treate of the ●bsurdities that it teacheth .

● The author of Mahometisme , was Mahomet , an Arabian of base paren●age , whose father was a Painyme , or Heathen , and his mother a Iew . Theophan●s Cedrenus , an . 21. Heraclij Imper . Anastasius Bibliothec . apud Baron . an . 630. Pomponius Laetus in Compendio Rom . Hist . in Heraclio . Pero Mexia in Silua variae lection . li . 1. c . 13. And ●eing after his fathers death , entertained by a wealthie widow to keepe ●er camels , he maried her in the end , and growing thereby no lesse am●itious , then rich , desired to make himselfe king in that countrie ; And ●ot finding sufficient power in himselfe , or disposition in the people , to ●ffectuate his desire , he beganne to giue himselfe out for a prophet , fai●ing reuelations , and rapts by the occasion of the falling sicknes , wherewith he was oft troubled , which he cloaked with the pretence that he ●ad in his fitts , communication with God , and his Angels . And besides ●iuers other sleights , and deuises of his owne , to delude the ignorant ●eople of the countrie , he had also the helpe , and aduise of one Sergius an ●eretical monke , professing the Nestorian , and Arian heresie , who being ●or his bad life , expelled from his couent in Constantinople , fled to those ●arts , where Mahomet liued , and falling acquainted with him , perswaded ●im to become a Christian , according to the profession of the Nestorians , ●nd Arrians , who denie the diuinitie of Christ , in which beleefe he baptised him , as some write .

● This infection of heresie so disposed Mahomet to Atheisme , and all ●mpietie , that within a while he beganne , with the aduise of Sergius his ●postaticall master , to sett abroach a new religion , Ibidem . whereto he had also ●he helpe of certaine renegat Iewes , who informed him not onlie of the doctrine and ceremonies of the ould law , but also of the absurd fables of their Thalmud , whereby it came to passe , that his Alcoran ( which is his booke of scripture ) was patched vp of manie heresies of the Christians , diuers rites , ceremonies , and opinions of the Iewes , and a number of fabulous dreames , and mad , or rather monstrous fictions of his own● with the which he mingled also some customes of the Pagans , to the en● that his law , or religion , hauing somewhat of all other religions , migh● be the more plausible , and pleasing to all sects , and sorts of men .

4 So that adding also , to this , all libertie of sensualitie , and carnaliti● ( as shall appeare hereafter ) he easelie drew such an infinit number 〈◇〉 people , to follow him , that he presumed after a while , to take vppon hi● the title , & dignitie , aswel of a king , as of a prophet . And by reason th●● the Roman empire , was then much decaied ( I meane in the time of H●raclius the Emperour , Circa an . 630. which was about the yeare of our Lord six hundre● and thirtie , he easelie subdued all Africk , and a great part of Asia , an● planted there his new sect of religion . And for as much , as he could n●● confirme it either with miracles , or yet with arguments , and reason , 〈◇〉 published , that as in former times , God gaue the power of miracles t● Moyses , and to Christ , so also he had giuen to him the power of the swor● and commaunded him to plant his doctrin therewith : in which respe●● also , he vtterlie forbad , not onlie the studie of philosophy , but also a●● manner of disputation , about his Alcoran , ordaining the penaltie of deat● for the transgression thereof , thereby to depriue the professours of h●● religion , of all meanes to discouer , the absurditie , and impietie of it .

5 And now to giue thee good Reader , some tast of the doctrin , taugh● in his Alcoran , & of the practise thereof ( at least so farre forth , as seemet● to me conuenient for my purposed breuitie ) thou shalt vnderstand , tha● though he teach with the Christians , that there is but one God , yet h● denieth with the Dion . Carthus . contra Alcoran . Sabellians , the Trinity of persons ; & with the Pero Mexia in silua var. lect . l 1. c . 13. Hispanice . Macedonia● the dignitie of the holie Ghost ( whome he maketh but a creature ) an● with the Galiel . Reginal . in Caluinotur . li . 2 ca. 3. Arrians , the diuinitie of Christ ; teaching him to be but pure man yet borne of a virgin , and free from sinne , full of all wisdome , vertu●● & sanctitie , calling him also Theodorus Bibitander in praefat . Alcorani . pag . 3 the spirit , the word , the power of God , the Messias promised to the Iewes in the law of Moyses , and affirming finallie , that th● Iewes were forsaken by almightie God , because they would not receiu● Christ their Messias , Dion . Carthus . Dialo . contra perfid . Mahom . art . 3. Postel . de la religion des Tures . pa . 43 S. Ioan . Damascen . de Haeresib . in fine . & that by the occasion thereof , the Apostles preache● the ghospell , and faith of Christ , to the Gentils , whereto also the practis● of the Turkes ( who professe Mahomets religion ) is conforme , euen vntil thi● day , for that they admit no Iew , to be a Turke , except he first confesse , tha● Christ , the Sonne of the virgin Mary , was the true Messias promised by almightie God , to the patriarks , and foretold by the prophets .

6 Furthermore he teacheth , with the Manichees , that Christ was not pu● to death by the Iewes , but that God deliuered him , from their handes , & that they crucified onlie his forme , & shape , & that Christ himselfe ascended corporally into heauen , Theodor . Biblian . in praefat . Alcora . Cusanus in cribratione Alcorani . and is there to remaine vntill the comming of Antichrist , at what time ( he saith ) Christ shall returne againe , kill Antichrist , & conuert the Iewes . Also he teacheth the resurrection of the dead , and approueth the law of Moyses , the psalter of Dauid , and the ghospel of Christ . Affirming , that both Christ , and Moyses , gaue testimonie of him , and that though the Apostles taught Christs doctrine truly , yet their successors corrupted it , & falsified both the ould testament , & the new , all which he pretendeth to reforme by his Alcoran . And though he seemed vtterly to comdemne Idolatrie , yet to cotent the Painims , Euthym in Panoplia par . 2. Tit . 24. Cuspinian . de religione Turcarum . Septem castrens . de fide & religi . Turcar . Vide Caluinoturcis . li . 2. ca. 3. Christophorus Richerius li . 2. de morb . Turcar . Ijdem autores vbi suprae he ordained the worship of a starr , called Cubar , which we commonlie call Lucifer .

7 Moreouer he commaundeth Circumcision , abstinence from swines flesh and wine , and maketh his saboath day vppon friday , to the end his followers might differ both from the Iewes , and from the Christians : neuertheles they cease not from worke , on those daies , but vse more praier after their manner , then at other times . And whereas the Iewes turne towards the west , when they pray , and the Christians towards the east , they turne towards the south , and pray in their Mosquees , ( which are their temples ) fiue times in foure , and twentie houres : the first at the sunne rising , the second at midday , the third , towards the euening , the fourth , at sunne setting , and the fift after supper in the night .

8 They vse also frequent lotions , or washings of their hands , faces , bellies , the soles of their feete , and their armes to the elbow , for the expiation , and remission of their sinnes , and if they be , where water wanteth , they rubb their faces ouer with dust . They haue also a kind of Lent , to witt , a moneths fast euerie yeare , abstayning from all kind of meates , drinke , and women all the day , which being ended , they eate , and drinke freelie , what they list , and spend the night in all riott , vntill sunne rising the next day , and at the end of their moneths fast , they ce●ebrat , their paschal feast , wherein they visit certaine memories of the dead , and after that they haue prayed , and eaten such meates , as they bring with them thither , they kisse on an other , and say Baaran , that is to say , God giue you a good feast . And threescore daies after this paschal feast , they celebrat an other in like manner , because at that time , Laonic . li . 3. de reb . Turcic . apud Baron . an . 630. their pilgrimes make their perigrinations to Medina , and Mecha , which are their principal places of deuotion , and especiallie Mecha , where Mahomets , tombe is kept with great solemnitie , and visited by all the Turkes of the east parts .

9 Also , they vse to sacrifice beastes , though they doe it most commonlie in discharge of some vow , and the fourth part of the sacrifice is giuen to the priest , Sept●n castrens . c . 13. & alij apud Reginald . in Caluino turcissimo . li . 2. ca 3. an other to the poore , and the third to the neig●bours , & the last remaineth to him that made the sacrifice . Their prie●● are maried , and for the most part vnlearned , no greater knowledge , 〈◇〉 learning being required of them , then to vnderstand , and litterallie 〈◇〉 expound the Alcoran , which Mahomet left in the Arabical tongue , and 〈◇〉 it remaineth .

10 They haue also certaine religious men , who liue single , and vnma●ried . They hold all mad men for saincts , or holie men , esteeming them 〈◇〉 be surprised with a deuine fury . They burie no dead bodies in their temples , but in certaine places assigned for that purpose , whither they car●● their corses , Vide Reginaldum in Caluinoturcis . li . 3. c . 20. with waxe candells in their handes , accompanied with thei● priests , and religious men . And although Mahomet left the office of chee●● priest , or bishop annexed to the regal dignitie ( as he exercised both hi● selfe ) yet in time , his successours being deuided amongst them selue● the dignities also ecclesiastical , and temporall came to be seperated i● such sort , that the prince obeieth the cheefe Bishop , in all things belonging to religion , Postel . de la iustice des Turcs . Belforest Cosmograph li . 2. c . 9. To . 2. and therefore the Emperour of the Turkes , beareth suc● respect vnto the Muphti ( for so is the cheefe priest , or bishop called that he riseth out of his seate as oft , as the Muphti , commeth to him , layin● his hand vppon his breast , and bowing his head downe to the ground t● doe him reuerence .

11 But to returne to Mahomet , and his Alcoran ( and to shew withal● his bestialitie , and the absurd impietie of his law ) he ordained that hi● followers shall marie twoo , three , or foure wiues , except they feare 〈◇〉 that they cannot keepe so manie in peace one with an other : and in tha● case , Alcoran Azoar . 8. & 32. they may marrie so manie vnder the number of foure ( saith 〈◇〉 Alcoran ) as their handes can chastise . And further he alloweth them t● haue the companie of as manie seruant women , as they are able to keepe , and to repudiat , and dismisse their wiues , and to marrie others , or th● same againe , at their pleasure , so that they doe not repudiat , or remarri● one wife aboue three times .

12 And although Mahomet ordaine , that he which committeth adulterie with an other mans wife , shal be stoned to death , together with her , and that he who is knowne to haue the companie of an other woman , except his owne wife , Pero Mexia . silua . var. lect . par . 4. c . 1 Italiae ex ipso Alcorano . c . vacca . &c. elnasa . seruants , and slaues , shall haue Fourescore blowe● with a cudgel : yet he alloweth , the detestable sinne , which is tearmed , Peccatum nefandum ( the sinne not to be named , commonlie called Sodomy ) either with men or women , so that it be with such as professe his law . And albeit , he graunteth , but foure wiues at once to other men , yet so extrauagant , and exorbitant was his owne lust , that he had at once seauenteene wiues , besides manie concubins , pretending to haue a spe●●all priuiledge from almightie God , for the same , as also to abuse other ●ens wiues , and his owne kinswomen , at his pleasure , as appeareth by ●ertaine constitutions in his Alcoran , which he fained to haue made by ●peciall order , and commission from almightie God .

●● And whereas some of his wiues , Ca . 271. Vide P●ro Mexia par , 4. c 1. silua var. lect . Italiae . hauing once taken him tardie with yonge woman , called Maria , murmured greatlie thereat , and seemed to ●onder how his adulteries could stand with the sanctitie , and hollines ●f a prophet of God , and why God dispensed with him alone in all these ●ases , he assembled all his wiues , and hauing read vnto them the foresaid ●onstitutions of his Alcoran , and called to witnes the Archangels , Mi●●aell , and Gabriel , he tould them further , that they ought to repent , for ●hat they were out of the right way , and threatned them also , that if ●hey were obstinate , God would seperate them from him , and giue him ●etter wiues , who should be rich , faithfull , penitent , wise , virgins , and should ●raise , adore , and serue God . Which when his wiues vnderstood , seeing them ●elues in danger to be diuorced from him , they seemed to be sorrie for ●heir fault , and suffred him afterwardes to doe what he listed .

●4 Lo then what a hollie prophet , this Mahomet was , and what a hol●ie religion he leaft to the world , which yet may the better appeare , if wee consider what reward he assigned in the next life , for his followers , Bellonius des . singula● . rites l. 3. c . 7. Caluinoturcis . l. 4. c . 20. Silua di varia lection . Italiae par . 4. c . 1. Alcoran . c . 1. 54. 65. 66. & 97. Cicero offic . li . 1. which was nothing els , but sensuall pleasures , and such beastlie carnali●ie , that I am ashamed to set downe the particulers thereof , and therefore I thinke good to remit thee , good Reader , to the authors quoted ●n the margent , his owne Alcoran , and an other worke of his called Zuma , where it euidentlie appeareth , that his law , and religion , is more ●it for hoggs , and swine , then for reasonable creatures , such being the ●erie nature , and condition of the sensuall pleasures of the body ( as Ci●ero well obserueth ) that if anie man be a litle more addict thereto , then ordinarie ( so that he be not ex pecudum genere , of the kind of beastes , for some men , sayth he , are men in name only , and not in deede ) he dissembleth , and hideth as much as he may his appetite , and desire of these pleasures , euen for verie shame , whereby ( saith Cicero ) it appeareth , that the pleasures of the flesh are not to be accounted worthie of the excellent dignitie of man . Thus saith he , concluding such men , as are giuen wholie to lust , and sensualitie , for no better then beastes , and to be vnworthie of the name of men .

15 Therefore , what shall we say of Mahomet , who was so farre transported with his owne beastlie lust , that he not onlie abandoned himselfe wholie thereto , but also placed the end of his religion , and felicitie of man therein , Alcor . Azoara 97. calling it . Optimam Dei remunerationem . The best rewar● of God , and making paradise , no better then a bawdie house , or stewes Doth he deserue to be called the prophet of God , seeing that in Cicero hi● opinion , he deserueth not the name of a man ? Or can his doctrin meri● to be called a religion , Chap. 2. & 3 which all Painimes , no lesse then Christians , agre● to consist in vnion with God , as I haue sufficientlie declared before , ou● of the opinion of the best philosophers ?

Auicenna li . 9. 18. suae metaphis . 16 No meruell then , that Auicenna hauing benne nourished in Mahomets law from his infancy , grew in the end by the very study of Philosophie , to contemne and reiect it , and therefore he saith . Lex quam dedit Mahumetus &c. The law which Mahomet gaue , doth only shew the felicity , or misery of the body , but wise deuines , that is to say , true philosophers , doe much more aspir● to true felicity , then to the happines of the body , which , though it were graunte● them in the highest degree , yet they would litle esteeme , in comparison of the tru● beatitude , which is conioyned , with the first truth , that is to say with God . Thus saith he , being himselfe a Mahometan , by education and profession , who neuerthelesse witnesseth , as you see , that Mahomet in his law , neither taught nor sought , the true felicitie consisting in vnion with God , but onlie the false or supposed happines of the bodie , where vppon i● must needes follow , that his carnall , and sensuall law , deserueth not the name of religion , not hauing so much , as anie pretence of the true en● of religion .

17 But how vaine , and impious , both he himselfe , and his pretended religion was , it may yet further appeare by manie ridiculous , and absurd lies , auouched by him in his Alcoran for serious , and religious truths , whereof I will relate some twoo , or three , to the end thou maist , good Reader , the better iudge thereby of the spirit , that possest this great prophet , and inspired him in the institution of his law .

18 Thou shalt therefore vnderstand , that though he sometimes exclude Christians and all others , that doe not professe his law , from his imagined paradise of pleasure , designing them to hell , and eternall damnation , yet as he is in manie other thinges , full of contradictions , ( which sufficiently bewraieth his lying spirit ) so he is also in this , allowing a place in his paradise to Christians , Euthimius in panopia par . 2. Titu . 24. Iewes , and Samaritans , albeyt he assigne them verie meane offices there . As to Christians , and Iewes , to be woodcarriers , to make fires ( for belike there wil be cold winters , as well there , as in earth ) and the Samaritans , he saith , shall carry out the dong , and ordure , which otherwise might make that plesant place vnsauorie . And amongst manie other glorious things , which he promiseth in his paradise , he describeth goodlie riuers , some of honie , some of milke , and others of Aromatical wynes , and telleth of Angels , whose heads are so great , Pero Mexia sil . var. lect . par . 4. ca. 1. Italicè . Dionys . Carthu . in sert . Mahom . l. 3. art . 8. ●●at one of their eyes , standeth a daies iourney from the other , and no ●oruaile , seeing he also saith , that there are certain other Angels , which ●staine , and support the seat of God , hauing such ample , and spacious ●●cks , that if a bird should flie continuallie a long by them , shee should ●●antlie be able in a thousand yeares , to arriue from one of their eares , 〈◇〉 the other .

●● But if this may not passe currant , for a lie , I hope , that of the nex there ●ilbe lesse difficultie , he thanketh God greatlie in his Alcoran , Alcoran . c . 150. for con●ying him once from his oratory in Mecha , first to Hierusalem , and from ●ence to the seat , and throne of God in heauen , with incredible speede , ●hich iourney , he relateth in this ridiculous manner .

●● He saith , that one night as he was at his praiers , the Angel Gabriel ●●me vnto him , and tould him , Bellonius des singularites li . 3. ca. 7. Vide Caluinoturcis . li . 4. ca. 20. that God would haue him to come pre●●ntlie to speake with him , and that he mounted out of hand , vppon his ●●asty , and wise steede , called Alborac , which could speake as well as he , ●●d beganne to dispute with him , and would not sett forward , vntil he ●●d promised him , to pray to God for him , and not to leaue him at ●●auen gates , but to take him in with him .

●● This doughty beast , was , as he describeth him , like an asse , but some●hat bigger , and yet lesse then a mule , and of such velocitie , that in the ●ace of an houre , he would make a iourney of fifty thousand yeares : in 〈◇〉 much , that in the twinkling of an eie , he went from Mecha , to Hierusa●●● , from whence he passed forwards the rest of his voyage , through ●●en heaues , or spheres , whereof the first was made of siluer , the second 〈◇〉 gold the third of a certaine precious stone , that hath no name , the ●urth of smaragdus ; the fift of diamant ; the sixt of Carbuncle ; and the ●●uenth of a deuine light , & that euery one of these heauens , had a gate , ●hereat Gabriel knocked a good while , and could not be let in , till he ●●d told , that the prophet Mahomet came with him .

●● In all these heauens he describeth diuers formes of angels , some like ●ē , others like oxen , others like horses , some like cockes , and some like ●●her birdes , all which he saith , doe pray for creatures of their forme , ●●d he himselfe prayed for them all .

●● He saw also in those heauens , innumerable starrs made of siluer , & tied ●ith golden chaines , lest otherwise , they might fall out of their places , & 〈◇〉 these starres ( besides the ornament , Pero Mexia in sil . par . lect . vbi supra . which they giue to heauen ) he assi●eth also a particuler office , to wit , to keepe watch , & ward , against de●●ls , which doe vse to goe to heauen , to hearken , & spy , what is done there : 〈◇〉 home they driue away with firebrands . And in the last heauen , he saw an infinit number of Angels , euery one of them infinitelie greater the● the world , hauing seauentie heads a piece , and in euerie head , a millio● of mouthes , and in euerie mouth , seauentie thousand tongues , whic● praised God , with seauen hundreth thousand thousands of language● And amongst the rest he saith , there was one Angel , who wept bitterl● for his sinnes , for whom he praied , as also he had done before for Moys●● and diuers other of the old patriarkes , and prophets , whom he saw 〈◇〉 his iourney , in diuers heauens , though when he mett with Christ , ( wh● was in the seauenth heauen ) he saith , he praied not for him , as he h●● donne for the rest , but recommended himselfe to his praiers .

Ibidem . 24 To conclude , when he came to almightie God , he found him s●●ting in a magnificent throne , though he could not be suffred to appro●● him , by two bowshot , in all which space the flooer was couered wi●● rich tapestrie , and there , he saith , God commaunded him to ordaine , th● his people should say fiftie praiers euerie day , and yet afterwards , he o●tained , as he saith , dispensation for all those praiers , except fiue , by t●● counsell of Moyses , who being in the fourth heauen , and vnderstandin● at Mahomets returne , what God had ordained , aduised him to goe back 〈◇〉 God , to procure dispensation thereof , which he saith , cost him fiue io●neis from the fourth heauen to the last , obtaining euerie time , release 〈◇〉 some part of the praiers , and when Moyses would haue had him , to 〈◇〉 turne to God the sixt time ( assuring him , that the people would not 〈◇〉 so much as those fiue praiers which remained ) he saith , he was so we●rie , that he would goe back no more , but went on his iourney to Hie●●salem , and from thence to Mecha , and all this long voyage , and importa●● negotiation was performed , saith he , in the fouretenth part of one nig●●

25 Now then I doubt not , good Reader , but that thou wilt take 〈◇〉 this tale , for some dronken dreame , or phantastical conceit , of a cra●● braine , or els for a fable of some one that lied for a wager , or a wh●● stone , rather thē for a religious historie , or a propheticall vision , seeing containeth such absurd , and ridiculous matter , as thou hast heard , 〈◇〉 which sort his Alcoran , and other workes are so full , that it may v●● appeare , what manner of men they are , who beleeue , & follow his la●● to wit , most ignorant idiots , of brutish , and beastlie condition .

26 For who is he that hath but anie principles of ordinarie learnin● or knowledge , that will not presentlie discouer the absurd foolerie 〈◇〉 these , and diuers others his prodigious fictions , as that the moone w●● once equall in brightnes with the sunne , Dionys . Carthus . in sect . Mahom . li . 3. ar . 8. vntill the angel Gabriel , passi●● in hast to heauen , chanced to rubb vppon it with his wings , and to p●●● out a great deale of the light of it , and that there vppon grew the diff●rence betwixt day , and night . Euthym . in Panoplia . par . 2. Tit . 24. Dionys . vbi supra . Idem ibid . art , 6. & Pero Mexia par . 4. ca. 1. siluae &c. Also that the sunne euerie night goeth to ●●ash it selfe , and so riseth againe , verie pure , and cleare in the morninge : ●nd that the sunne is in a warme fountaine , and the fountaine in a ●ake , and the snake in a great space , and the space in the hill called Kaff , ●nd the hill Kaff , in the hand of an Angel , which houldeth vp the world ●ntill the day of iudgement : and that the heauen was made of smoke , ●nd smoke of a vapour of the sea , and the sea of the hill Kaff , which ●uironeth all the world , and holdeth vp the heauens .

●7 What man , I say , is there of vnderstanding , who will not take this ●o be an idle discourse of some mad bedleme , or frentick man , of which ●ort also he hath manie others touching some of our histories , of the old , ●nd new testament , whereof he taketh such part as it pleaseth him , to ●erue him , as it were , for a plaine song to deskant vppon , after his ridi●ulous manner , grounding thereon manie loud , and lewd lies . As when ●e saith , Euthym . in Panoplia vt supra . that the blessed virgin Mary ( whom he maketh to be sister to Moyses , and Aaron ) being neare her time of trauaile , sate downe by a ●alme tree , and wished shee were dead , and that vppon a suddaine Christ are downe by her , and comforted her , and finallie , that God bad her ●ake the palme tree , Idem li . 2. ar . 39. and eate of the fruit to strenghten her selfe therewith &c.

●8 He telleth also of Salomon , that he gathered a huge armie of Angels , ●euils men , birds , and beastes and that he came to a great flood of Ants , ●●t pismires , Silua var. lect . par . 4. ca. 1. where of one perswaded her fellowes to goe into their holes ●est Salomon , and his souldiars should kill them , and when shee had ●aid so , she smild . And that Salomon died leaning vppon his staffe , and ●toode so , a long time , in so much , that the diuels , which were vnder his ●ommaund , did not know , that he was dead , vntil at length the stafe , ●eing eaten , and consumed by a worme , brake , and his bodie fell to the ●round , which when the deuils saw , they went away , and did much mischeefe to men .

●9 Manie such fond , and impious fictions , he hath of Adam , Abraham , Moyses , Iacob , Ioseph , Dauid , and the old patriarks , which I purposelie omit , ●earing to cloy thee , good Reader , with such impertinent toyes , and tri●les . And for as much as the absurditie thereof is euident to common ●ense , and that all his religion is built vppon such vanities , lies , and mon●trous heresies , that it needeth no other confutation , then the bare rela●ion thereof , I will passe further to examine breeflie , how the same agreeth with policie , to the end it may appeare that this his law , or religion , is not onlie false , and irreligious , but also contrarie in diuers things , to reason of state .

30 First then , whereas the principall benefit , and cheefe end of tru● religion in common welth , is to vnite the same with God , and thereb● to make it happy , ( as I haue proued here to fore at large ) it is manife●● that there can follow no such effect of Mahometisme , Chap. 2. & 3. but the cleane co●trarie , seeing it is false , vaine , impious , and absurd , as I haue declare● and therefore abominable in the sight of God , and consequentlie mo●● preiudiciall to common wealth , which dependeth wholie on the wil● and fauour of God .

31 Secondlie , his ordinance of Polygamy , or the pluralitie of wiues , 〈◇〉 against the true reason of state , because it is contrarie to true Oeconom● that is to say , to the good gouerment of families , with out the which 〈◇〉 common welth can stand , seeing that particuler families , are as I may sa● the elements , or letters , wherewith all common wealths are compose● And that , Poligamy , is against good Oeconomy , it is euident , for that it i●pugneth two of the speciall ends of matrimony , whereof the one is , th● peaceable societie of man , and wife , and the other the remedie again●● concupiscence , not onlie in men , but also in women .

32 And to say some what breefelie of both , and first of the forme● Aristotle teacheth that man , Arist . li . 8. othic . ca. 12. and woman , are by the law of natur● cōioyned in mariage , not only for procreation , but also for a louing , an● socieable cohabitation , to the end , they may ioyntlie , gouerne their f●milie , according to the diuersitie of their sexes ( for some things , sait● Aristotle , Ibidem . Eccl. 25. doe properlie belong to the administration of men , and othe● to the care , and charge of women . ) And here vppon the wise man sait● Stabilimentum domus , vir , & mulier , bene consentientes . The stay , or assur●● of a house , or family is , a man , and a woman , agreeing well together . B●● this louing , and peaceable cohabitation , cannot stand with the pluralitie of wiues , for it is skantlie possible , that the husband can lo●● diuers wiues , all alike , where vppon there must needes grow enui●● ielosies , contention , and discord , not onlie amongst the wome● themselues , and their friends , but also betwixt them , and the●● husbands , and consequentlie amongst their children , and seruant● euerie one , Arist . Oeccnom . taking part with those , which he most affecteth , a●● Aristotle obserueth notablie well , saying , that where the husband and wife , agree well together , there friends reioyce , and their enimyes are aff●cted , and when they disagree , their friends also fall at debate .

33 And this in the houses of great personages , may breede much inconuenience , not onlie to the families themselues , but also to the common wealth , by reason of partialities , and enmities , which by the occasion of the women discontented , may arise also abroad betwixt their kinsfolkes , and breede , tumults , seditions , yea , and ciuil warrs , to the great danger , and ouerthrow of the state , as may appeare by that which I haue discoursed in the first part of this treatise , Chap. 7. Nu . 14 15.16.17.18.19 . & 20. where I haue declared the great danger of seditions , growing verie oft vppon smale occasions , euen betwixt women , or children , whereof I alleadged there diuers examples , and therefore do remit my Reader thereto , concluding for the present , that seeing peace , concord , and amitie , are most necessarie to the good estate aswell of the whole common welth , as of euerie particuler familie , and that loue , and amitie cannot be conserued in priuat families , and is also probablie endangered in the whole common welths , by the pluralitie of wiues , it must needes follow , that the ordinance , and vse thereof , is both against good Oeconomy , and also against reason of state .

34 The other end of mariage , which is empeached by the pluralitie of wiues , is the remedie , against concupiscence , which on the behalfe of the woman , is litle , or nothing at all remedied , where manie wiues , haue one husband , and the greater that the number of wiues , and concubins are , the lesse is the remedie , which they haue thereby , as it is euident inough in it selfe , without further proofe . Besides that , it is a certaine iniquitie , and iniustice , that euerie woman should by contract , giue herselfe wholie vnto one husband , and he deuide , and part himselfe amongst manie wiues , especiallie , seeing our apostle teacheth , that the husband hath not power of his owne bodie , but his wife , whereby it appeareth , that although in matters touching the gouerment , and direction of the familie , the wife is inferiour to the husband , and ought to obey him , yet for the bedd , there is equalitie betweene them , not onlie because she equallie concurreth with him to the procreation of children , but also because she hath as much neede of remedie against concupiscence as he , yea , and more in respect , that shee is weaker , and more fraile then he , and therefore the law of Poligamy , prouiding a superfluous , and excessiue remedie for the man , and verie litle , or none at all for the woman , but rather a greater incentiue , and prouocation to lust , is most vniust , and iniurious to all woman kind , and consequentlie , to the on halfe of euerie common welth , or rather of the whole world , in which respect it is not onlie against reason of state , but also contrarie to the law of nature .

35 And this is also cleare , by the verie first institution of mariage , where vppon our Sauiour said , that God made man at the first , one man , Matth . 19. Mar. 10. and one woman , & propter hoc , saith he , relinquet homo patrem &c. and for this , a man shall forsake his father , and mother , and adhere to his wife , and they shall two in one flesh , and therefore now they are not two , but one flesh . Thus sait● our Sauiour , signifiing plainelie , that according to the first institution o● mariage , one man can haue but one wife at once , nor one woman , mo●● then one husband at once , as it is manifest , not onlie by his maner o● speach , speaking of man , and wife , in the singular number , but muc● more by the inference , and conclusion , saying ; therefore now they are 〈◇〉 two , Ibidem . but one flesh , which cannot be verified , but betwixt two .

36 But perhaps you will aske , how then it came to passe , that the ob●● patriarks had more wiues then one at once , Gen. 16. & 30. 1. Regum . c● 25. Gen. 4. as Abraham , Iacob , Daui● &c. Whereto I answere , that although from Adam to Lamech ( who wa● the first that maried two wiues , being a wicked man , as the scriptu●● testifieth ) there was not anie alteration of the first institution of mariag● of one man with one woman , ( which custome had continued aboue 〈◇〉 thousand yeares ) yet afterwardes almightie God , hauing not onlie extinguisshed all mankind ( except Noe , Gen. 7. and his familie ) but also much abbreuiated the liues of men , dispensed with them , to haue manie wiues fo● the more speedie reparation and encrease of mankind , to the end tha● the world might be the sooner replenished . Neuertheles this custom● of Poligamy ceassed generallie , no lesse amongst the Iewes , then among●● the Gentills , before Christs time , not onlie because the reason , and caus● of the dispensation ceased , ( the world being sufficientlie multiplied ) b●● also , by reason of the inconuenience , that men generallie found therein And as for the Iewes , it is euident inough , that they had no vse of Poligamy , Matth . 19.22 . & 27. Mar. 10. & 12. Luc . 1.3.14.16 . & 20. Act. 5. & 18. 1. Cor . 7. Luc . c . 1. in Christs time , as may appeare first , by the verie phrase , and speec● of the scripture of the new testament , where the Pharisees , or wh● els soeuer had occasion to speake of wiues , vsed alwaies the singular number , speaking of a wife , and not of wiues ; secondlie fo● that there can be no example alleadged of anie , that had two wiues , 〈◇〉 once , at that time , whereas the contrarie seemeth to be euident in Zachary , who hauing a barraine wife ( to wit Elizabeth ) neuer maried other , but liued continuallie with her alone without children , vntill they were both old . Aul Gellius li . 18. ca. 6.

37 And as for the Gentills , though in more ancient , and rude times Poligamy was admitted in some countries , yet it was neuer generallie receiued , Arist . polit . 7. oeconom . yea , and grew in the end to be generallie excluded out of the best , and most politike common welths , as may appeare both by Aristotle , ( who ordaineth Monogamy , that is to say , the vse of one wife onlie ) in his Politiks , and Oeconomiks : and also by the ancient ciuil law of the Romes , wherein those were held to be infamous , & punished also other waies , who had more wiues then one , at once . And there is no doubt , F. de his qui notantur infamia . lege 1. Item c . de incest nuptijs neminem & ad leg . Iulian de Adulterijs lege ●um qui . but that swell this law of the Romans , as also that other of Aristotle , had no other rounde , then the verie law of nature , and reason of state , in respect of ●he great inconuenience that they obserued to grow both to priuat fa●ilies , and to the whole common welth by pluralitie of wiues ; where●ppon I conclude , that Mahomets law , not onlie allowing , but also com●aunding pluralitie of wiues , and multiplicitie of concubins , is absurd , ●nd contrarie aswel to reason of state , as to the primitiue , and naturall ●nstitution of Mariage .

●8 Yet here perhaps , it may further be demaunded , why pluralitie of ●iues should not be necessarie for multiplication , and encrease of the ●eople , as also for a remedie against fornication , and adulteries , seeing ●e see , that some women are barrein , and some more fruitfull then ●thers ; and that no woman , after that shee hath conceiued , is fit for fur●her procreation , vntil shee be deliuered , whiles at the same time , one ●an may haue diuers children , by diuers women , and hauing manie law●ul wiues , may haue also meanes to auoid fornication , whiles some of ●hem are sick , or lye in childbed , or haue other impediments .

●9 To this I say , first concerning procreation , if this were the onlie or ●heefe end of man , it might be said , with the more reason , that Poliga●y , were most conuenient for him , and necessarie , for common welth , out seeing that God hath giuen to man , the appetit , and power of pro●reation , not to place his end , or felicitie therein , but to the end that mankind being propagated thereby , may continuallie serue God , and be ●nited with him ( wherein consisteth mans felicitie ) it followeth , that procreation is so to be vsed , that on the on side , mans felicity be not hindred thereby , and one the other side , mankind may be sufficientlie propagated , that is to say , seeing that the excellencie , and perfection of man , consisteth in his soule , and not in his bodie , and that therefore the body is inferiour , and subordinat to the soule , and sensualitie , to reason , it followeth that the appetits , and pleasures of the bodie and senses , are no further to be allowed , or vsed , then they are ruled , and guided by reason , and may serue , or auaile to the end , and felicitie of man , consisting in his vnion with God , whereto the propagation of mankind , and all humane actions , are speciallie to be referred .

40 Wherupon I inferre , that the procreation which is conuenient , and necessarie for the multiplication of mankind , ought to be such , as may not hinder the cheefe operation of the soule , that is to say , contemplation , whereby man is vnited with God , and made happy , both here , and eternallie .

41 But is there anie thing that doth more hebctat , dull , and offuscat , the vnderstanding , or as I may say bestialise , the soule of man , the● the excesse of the pleasures of the flesh .

This all philosophers doe vniformelie teach , who require nothing more , in a contemplatiue man , aspiring to a perfect vnion with God , then that by all meanes possible , he abstract himselfe , from his bodie , and senses , and from all the delights , and pleasures thereof ; as shall appeare farther hereafter , when I shall treat of philosophicall , and Christian contemplation , and therefore now in this place I will content my selfe , Auicenna li . 9. suae metaphys . with the onlie testimonie of the philosopher Auicenna , a Mahometan in profession , who speaking of true felicitie , taxeth by the way , the bestialitie of the Mahometans , saying , thus . We can haue no feeling of the true felicitie in our bodies , because we are drowned , and ouerwhelmed , with the filthy pleasures thereof . Thus saith he , and verie trulie , so farre forth as concerneth Mahometans , who following the ordinance of their lawmaker , and false prophet , are so drunke , and drowned in the brutish delights of the flesh , that they haue no more tast , or imagination , of the pleasures of the soule , and true felicitie of man , then the verie bruite beasts , as may sufficientlie appeare , by that which I haue signified before concerning Mahomets paradise , and the felicitie that his followers expect in the next life .

42 Therefore , the procreation which is conuenient for the end of man , and consequentlie for the propagation of mankind , ought to be conforme to the excellencie of humane nature , that is to say , moderat , void of all excesse , and balanced with reason , such I meane , as that mankind may be sufficiently encreased , and yet other inconueniences avoyded , which must needes folow vpon Mahomets poligamy , & concubinage , as I haue declared before .

43 But perhaps , you may aske me , how it chaunced then , that poligamy , hindred not contemplation in the Patriarks , who were great contemplatiues , and familiar with almighty God ? Whereto I answer , that as God dispenced with thē to vse poligamy vpon iust causes ( which I haue declared before ) so also he gaue them , an extraordinary grace , to vse it with great moderation , as it is euident in Abraham , whome Sarai his wife ( seeing her selfe to be barrein ) intreated to take Agar her handmaid also , Gen. 16. to the end he might haue some issue by her . And when , ( saith the scripfure , ) he yealded to her request , shee deliuered Agar vnto him , in vxorem , for a wife . Whereby we may see , how reserued , and temperat , this great contemplatiue patriark was , in the vse of Poligamy .

44 And now to say some what concerning the pretended necessitie of Poligamy , for the multiplication of the world . Cannot the world be suf●●cientlie multiplied , except Poligamy be admitted ? Were not the common ●elths of the Romans , and other Gentils , most populous , notwithstan●ing their continuall warres , and great mortalitie by plagues , and other ●ccidents , whiles neuertheles they excluded Poligamy , yea , Chap. 30. Nu . 32. & 33. and greatlie ●steemed the vertue of continencie , and chastitie , as I will declare here●fter ? And are not our Christian common wealths at these daies , most ●umerous , and aboundant of people , though not onlie Poligamy , is pro●ibited , but also single , and chast life , embraced of an infinit number of ●oth sexes ?

●5 And who knoweth not euen by common experience , throughout ●ll the course of mans life , how true it is , which the Apostle saith . 1. Cor . 3. Neque ●●i plartat est aliquid , neque qui rigat , sed qui incrementum dat Deus . Neyther he ●vhich planteth is any thing , nor he which watereth , but God which giueth the ●●crease ? Who knoweth not , I say , that it is no lesse true in regard of ●ans fructification , then in the encrease of all other things , seeing that ●ecunditie , and fruitfulnes , aswel , in men , as women , as in all other ●reatures proceedeth principallie of Gods benediction , who as the ●oyall prophet saith . Facit sterilem in domo , matrem filiorum laetantem . Psal . 112. Ma●●th ●●●●●ey●● man in her house a glad , and ioyefull mother of children ? Therevppon it followeth , that a plentifull ofspring , and issue , procee●eth of Gods blessing , and prouidence , and not of pluralitie of wiues , or ●oncubines .

●6 Ys it not often seene , that some one man , hath more children , by one ●●wfull wife , then others haue by many concubines ? Hereof Mahomet himselfe may serue for a witnes , who hauing seauenteene wiues , besides ●oncubines , without number , had neuertheles no other children , but one ●nly daughter ( as I haue signified before ) which I ascribe to the parti●uler prouidence of God , who to check , and frustrat , aswell his wicked ●aw , as his exorbitant lust , and to shew the vaintie of the law , euen in ●he law maker , gaue him some issue ( to wit one child ) to the end it ●ight appeare thereby , that he was not by nature barraine , and suffred ●im to haue no more , contrarie to all humane expectation , to the ●nd , that his deuine iustice might be euident in the punishment of ●im .

●7 Therefore I conclude , that Poligamy , is not of necessity , for the increase 〈◇〉 multiplication of the world , & that the moderate vse of one wife , is ●ot onlie most conuenient for good Oeconomy , but also conforme to the temperance that is requisit to humane nature , & to the first institution of ma●●●●e , wherewith Gods benediction hath speciallie concurred in all ages , and still doth , for the sufficient propagation of mankind , and conseruation of common welths . Wheras Mahomets Poligamy , and the vnbrideled libertie , which he giueth to the flesh , is , as I haue declared , n●● lesse contrarie to the law , and rules of true Oeconomie , then to the veri● law of nature in the first institution of mariage , yea , and obscureth th● vnderstanding of man , oppresseth the spirit , and wholie hindreth th● cheefe operation of the soule , which is the contemplation of God , an● consequentlie maketh men more like beastes , then reasonable creature● and depriueth them finallie of the true felicitie of man , and commo● welth .

48 So that , though there be also in Monogamy ( that is to say , in t●● mariage of one wife onlie ) some inconueniences some times ( as natur●● sterilitie , or impediment of conception by sicknes , or such like , redo●●ding to the hindrance of procreation ) yet forasmuch as no earthlie co●moditie , is without some discommodity , & that the least euil , is alwa●● to be chosen , where all euils cannot be auoided , yea , and that in th● case , the inconueniences that accompanie Monogamy , doe happ b● sometimes , and concerne particuler persons , whereas the detriments 〈◇〉 Poligamy , are farre more generall , and doe preiudice , the publike weal●● as I haue signified before ; therefore I say , the vse of Monogamy , is to 〈◇〉 retained in common welth , and Poligamy , excluded , and much mo●● such a profuse , and inordinate concubinage , as Mahomet ordaine●● Thus much concerning the supposed necessitie of Poligamy , for pr●creation .

49 And now to say some what to the other part of the obiectio● touching the remedie against concupiscence , in case of the wiues sikne●● or other impediments . The satisfaction of this doubt , wilbe nothi●● difficult , to them , that shall dulie consider the office , and dutie of a ma● that is to say , of a reasonable creature , in whom roason ought , to pred●minat , and commaund the inferiour powers of the soule , wherein m●● speciallie differeth from brute beasts , which are caried headlong wi●● sensualitie , and therefore no vertue is more proper to man , or more r●quisit in him , or more political , and necessarie for common welth , the Temperance , which bridleth sensualitie , and represseth the heat , and fur●● of lust . In which respect , Plato treating of the vertues , that are most f●●● for euerie member of the common welth , though he require some o●● vertue rather in one man , then in an other ( as prudence in the magistrat● and fortitude in the souldiars ) yet he holdeth Temperance to be so nece●sarie in euerie man , Plato li . 3. de Rep. & li . 4. de leg . of what degree , or condition soeuer he be , that with out it , saith he , no man can be a good member of his common welt● So that he , who hath so litle stay of himselfe , that he can neuer forbeare ●he companie of women , when he feeleth himselfe stirred , or moued ●hereto , is vnfit , and vnworthie to liue in anie ciuil societie of men , ●eing no better then a verie bruite beast , yea worse then a beast , seeing ●hat beastes doe not vse copulation , but with moderation , at certaine ●imes , and conuenient seasons , as experience teacheth .

●0 Therefore Plutarke with great reason , highlie commendeth a law , ●f Solon , concerning the repression of choller , Plutarc . in Lolone . whereby he ordained ●unishment , for those who quarreled , or fell out with anie man , either ●n the temple , or in the princes palace , or in the theaters . For it seemed ●o Solon , ( saith Plutark ) that although ( the ordinarie possibilitie of men ●nd their infirmitie considered ) it were not to be expected , that men , ●hould neuer be transported with choller , yet neuer to be able to bridle ●t at anie time , or in anie place , proceedeth of such exorbitant passion , ●hat it is rather bestial , then humane , and deserueth punishment by the ●awes . Thus saith he .

●1 And the like I say in this our case , that although humane frailtie ●eing considered , it cannot with reason be expected , that euerie man ●hould alwaies liue continent from women , ( without the special grace ●f God , whereof I treate not here , ) yet he that will neuer doe it , is ra●her to be counted a beast , then a man , and worthie to be chastised . And ●herefore as God hath ordained mariage in respect of mans infirmitie , ●or a lawful remedie , against the temptation of the flesh , ( to be taken , ●nd vsed with moderation , so also both deuine , and humane lawes , iustly ●unish adulterie , and fornication , in respect of the dominion , that euerie man is bound , by the prescript , and law of humane nature , to haue ouer ●is passions , and sensual desires .

●2 Further more , who knoweth not , that the way to quench the flames of lust , is not to loose the bridle vnto it , by the inordinat , and exces●iue vse thereof ( which though it seeme to represse it for a while , yet doth in deede so incense , and kindle it that it becommeth inextinguible , ●nd draweth men , as experience teacheth , to most horrible sinnes against nature ) but the remedie to conquer it , is to striue against it , no lesse then ●gainst other bad affections , and passions of the mind , which by diligent resistance , are either wholie ouercome , or much tempered , and qualified , for , he that will not fight at all with his enemie , must needes liue in continual subiection , seruitude , and captiuitie , and doe what soeuer his enemie will command him , whereas he which wrestleth , and fighteth , though he cannot ouercome , yea , & doe receiue perhaps manie woundes , yet he looseth not the mastrie of himselfe , but remaineth free , from violence , and tirannie , and abateth both the furie , and force , of his enemie ; and therefore the meanes to moderate , or ouercome concupiscence , is to impugne , and resist it , yea , and to forbeare to satisfie it sometimes , euen in things that are lawfull .

Arist . Oeconomic . 53 For this cause , Aristotle , treating of the fidelitie , that ought to b● inuiolable , betwixt , man ; and wife , and obiecting the difficultie t● performe it in case of long absence of the one from the other , giueth 〈◇〉 notable aduise , to be obserued of maried folkes , and verie pertinent t● the matter , which I now handle , to wit , he counselleth man , and wife to vse such moderation , and abstinence , from their carnall delight● whiles they are together , that the custome thereof may make the sam● easie vnto them , in their absence . So farre was this pagan philosopher , from allowing one man , to haue manie wiues , to satisfie hi● lust , that he aduiseth the temperate , and moderate vse , euen of on● wife , 1. Cor . 7. and frequent abstinence from her . Not vnlike to the aduise which our Apostle giueth in greater perfection . Vt qui habent vxores sint tanquam non habentes . That those which haue wiues , should be as thoug● they had none . And this now you see , is a rule , not onlie of Christian religion , but also euen of moral philosophie , taught , and practised by the Gentils , as belonging to the office , and dutie of man .

54 But vppon what good ground , thinke you , doth Mahomet buil● this law of Poligamy . Forsooth , vppon this foundation , that it is impossible for anie man , to forbeare the companie of women , for so h●● teacheth in his Alcoran , and saith , that God knoweth it to be true , an● therefore no marueile , Alcor . c . 2. apud Dionys . Carthus li . 1. art . 12. contra Alcoran . that as the Italian prouerbe saith , Chi mal● mente , funda , peggio fabrica . He that laieth a bad foundation , builde● worse , whereof I will say no more , in this place , because , I shall trea● further of the same point hereafter , against Luther , and his follower● who vppon the same beastlie , and absurd ground of Mahomet , buil●● the like brutish doctrine to his , in manie pointes , and open a wide ga●● to his Poligamy , Chap. 30. Nu . 8. &c. as shall most euidentlie appeare heareafter .

55 Therefore I conclude for the present , that neither the necessitie t● conserue , and multiplie mankind by procreation , nor the consideration of the remedie , against the temptations of the flesh , can iustifie Mahomets law of Poligamy , and much lesse make it political , or good fo● common welth .

56 But what shall I say , of an other law of his , mentioned also before , more beastlie , brutish , and absurd then the former , I meane the permission of the sinne , worthilie called , Peccatum nefandum , a sinne not to be named , that is to say , the sinne of Sodomy , which he alloweth in hi● followers , either with their owne wiues , or with men , or boyes , so ●hat they be of his religion ? Hath it not bene alwaies held , to be abomi●able against nature , and pernitious to common welth , not onlie ●mongst Christians ( who punish it with death ) but also amongst the ●erie painimes ? where vppon Plato , seuerelie forbiddeth it in his lawes , Plato 8. de legibus . ●rdaining that those which were conuinced to haue committed it , ●hould euer after be held , for most infamous .

●7 In like maner , what can be more vniust , and iniurious , then this ●aw of diuorce , ordaining that a man , may repudiat his wife , for anie ●●●ause whatsoeuer ? Which was held for so great iniustice amongst the Paynimes , that the Romans , had no vse , or knowledge of diuorces , Tertul . in Apol . ca. 6. for ●he space of six hundreth yeares after Rome was built , though afterwards , ●he law of diuorce crept into their common welth , with much other ●orruption of their ancient disciplin , and manie vices , as Tertulian , Ibid . noteth ●erie well . But how vniust that law of Mahomet is , it may appeare by ●iuers reasons .

●8 First , whereas mariage was instituted by the law of nature , not on●ie for the procreation of children , Aristot . Oecon . but also for their conuenient educa●ion , it is manifest , that it is most necessarie , that man , and wife , remaine ●ogether during their liues , to the end they may haue , a common , and ●quall care of the children , which pertaine equallie to both , and cannot ●e so well prouided for by stepmothers .

●9 Secondlie , whereas the husband , and wife , doe giue by their ma●iage , power of their owne bodies , the one , to the other , it must needes ●e vnderstood , that the obligation is for life , for if it were but for a ●ime , there were no difference betwixt a contract , with some concu●ine , or queane , and a lawfull mariage .

60 Thirdlie , this law , giueth licentious , and wicked men , both great ●ibertie , and also ample occasion to abuse faire women , with a pretence of mariage , meaning onlie to deflower them , and then to dismisse ●hem , when they haue dishonored them , and made them contemptible ●o others .

61 Lastly , it is most pernicious to good Oeconomy , giuing occasion to the wife , not only lesse to loue , & esteeme her husband , but also to haue lesse care of the family , yea , & to robb , & steale secretly , what shee can of her husbands goods , to the end shee may prouide for her selfe , in case shee be dismissed : so that , this law of diuorce is most vniust , as being iniurious to wiues , and their children , and against the reason of good Oeconomy , besides diuers other inconueniences , which I omit , for breuities sake . Whereby it appeareth , how iustlie our Sauiour reprehended the like custome amongst the Iewes , when he reduced the law of mariage , t● the first institution , Matth . 19. declaring man , and wife , to be one flesh , and inseperablie ioyned by almightie God , and therefore he concluded . Quod De● coniunxit , homo non separet . Let no man seperat that which God hath ioyned . A●● although there follow inconueniences , sometimes to particuler pe●sons vppon the indissolubilitie of mariage , yet the same is recompense with manie commodities , and with the publike , and generall goo● which all good lawes doe principallie and directlie intend , rather the● the benefitt of priuat persons , as also we see , that almightie God houlde● the same course in the gouerment of the world , ordaining manie thinge● for an vniuersall good , which neuerthelesse , are in diuers cases , i● commodious to particuler men , and thus much for Mahomets law o● diuorce .

62 I could ad to these , diuerse other absurd , and ridiculous constit●tions of Mahomet , were it not , that I hast to say somewhat also of th● Iewes , in this chapter , which beginneth alreadie to grow ouerlong Neuertheles , I cannot but in a worde , or two , touch one other law of hi● in respect of the euident preiudice it must needs bring to common welt● if it be put to practise . For he commaundeth in his Alcoran , Alcoran . reuenge 〈◇〉 iniuries , with the law of Talion , that is to say , with the like measure . B●● this must needs be , cap . 2. against reason of state , which requireth , that all r●●paration aswell of priuat , as publike , wrongs , be in the arbitrement , 〈◇〉 power of the magistrat , according to the prescript of the law , lea● otherwaies , the insatiable appetite of reuenge , may transport the wro●ged , beyond all limits of reason , and breede implacable , and morta●● quarrels , deadlie foods , and consequentlie seditions , tumults , and ci●●● warres , to the manifest danger , and damage of the common welth where vppon it followeth , that the contrarie law of our Christian rel●gion , commaunding the remission of iniuries , is most political , as I wi●● make most euident hereafter , Ch●p . 15. Nu 26. & chap. 24. Nu 10.11.12 . & 13. when I shall treat of the effects of Chr●stian religion in common welth , in which respect , I may well be th● breefer here .

63 Now then to conclude , concerning Mahomet , and his religion , tho●● hast seene , good Reader , how sutable they are , the one to the other , an● no meruaile , that such a beastlie monster as he was , inuented such a monstrous , and beastlie religion , which neuertheles hath through the iu●● iudgement of God , ouerflowed a great part of the world , for the du●● punishment of sinne , and speciallie of heresie , and schisme , as I will she● hereafter , in the third part of this treatise , when I shall treate of the fruit● and effects of false religion in common welth , and now in the mean● time I will onlie admonish thee , good Reader , that thou doe not attri●ute the prosperitie , & power of Mahometā princes , ( I meane the Turke , ●●d such others ) to anie merit of their religion , but to the sinnes of ●●e Christians , which God iustlie scourgeth by them , making them the ●●struments of his iustice , as the Assirians , and Babilonians , were in the ●●nquest of Samaria , and Iuda : 4. Reg . c . 17. & 25. Isay . 10. in which respect almightie God called ●●nnacherib , his staffe , & the rodd of his wrath , yea , and so exact is his iustice , ●●at he may wel be thought to giue the more temporal prosperitie , ●●d encrease of dominion , to these wicked infidells , euen for the seruice ●hich they doe him in the execution of his iustice vppon bad Christians , 〈◇〉 he rewarded Nabuchodonosor an Idolater with the knigdome of AEgipt , Ezech . 29. chap. 26. nu . 19. & 23. & chap. 17. nu . 15. ●r the seruice which he had donne him , though vnwittinglie , in the ●●pugnation of Tyrus , as I haue more amplie declared in the first part . of ●is treatise , when I signified the causes , why God giueth kingdomes , ●nd prosperitie to wicked men . And this shall suffise , touching Mahomet , ●nd his law .

●4 Yt resteth now , that I say some what in this chapter , of the religion ●f the Iewes , I meane not , that which is conteined in the old testament . ●nd called the law of Moyses , and was professed by the people of God , ●●om the time of Moyses , vntil the comming of our Sauiour Christ , ( for ●hat the same is now no where exercised , and was when it florished , ●ith out all doubt , a most holie , exquisite , and exact law , and religion : ●ot onlie for the morall , and ceremonial , but also : for the Iudicial part ●hereof , pertaining to pollicie , and gouerment , and no maruaile , seeing ●hat the author of it , was God himselfe , ) but my meaning is , to treate ●reefly of that religion which the Iewes , now professe , consisting part●e in some ceremonies , and customes of the Mosaycal law , and partlie of ●anie traditions , and inuentions , of their Rabbins , deliuered in their bookes called the Thalmud , which signifieth a doctrin , or disciplin , deliuered ●fter the maner of an ordinarie glose , which doctrin was gathered ●swell out of ould Rabbins workes , before our Sauiour Christs birth , as ●ut of manie others , Sixtus Senensis Biblioth . sancta li . 2. Idem ibid . which liued within the first foure hundreth ●eauentie yeares , after his passion , during which time , the bookes of the Thalmud . were collected , and especiallie at three seueral times .

65 The first collection was made by Iudas , the sonne of Simon , a hundreth , and fiftie yeares after the last destruction of Hierusalem , and this was called Misna .

66 The second was composed by Rabbi Ioannam , Rab , and Samuel , who ●ugmented the Misna , with new additions , and called it . Thalmud Hieroso●●mitanum , because it was collected in the ruynes , which were then remaining of Hierusalem , and this collection was made a hundreth , an● fiftie yeares after the former .

67 The third , and last was gathered by the Rabbins Asse , and Hamma● and their two sonnes , Mair , and Asse , in Babilon of AEgipt , now calle● Cayrus , about the yeare of our Lord , foure hundreth seauentie seauen , 〈◇〉 is therefore called Thalmud Babylonicum , in the which is contained a●● the Misna , and the other Thalmud Hierosolomitanum , with all the traditiō● statutes , Petrus Galatin de arcan cathol . verit . li . 1. ca. 5. and expositions of Moyses his law , gathered out of all the fo●mer Rabbins , deuided into six orders , or principal partes , containing si●● bookes , or treatises , in the which there are fiue hundreth thirtie tw● chapters , and by the doctrin , deliuered in this huge worke ( tenne tim● bigger then our bible ) all the sinagogues of the Iewes , that liue in t●● profession of their law , are gouerned vntill this day , accounting th● same to be of no lesse truth , and authoritie , then the ould testament , an● therefore it is written in the preface of the Thalmud , Sixt Senen . in Bibliothe . sancta li . 2. that whosoeuer d●nieth the contents thereof , denieth God himselfe : and in the worke it selfe , th● paine of death is ordained for those , who denie anie thing , that is taugh● therein .

68 And for asmuch as these Thalmudical volumes , are refersed , a●● stuffed , not onlie with manie blasphemies against our Sauiour Christ , 〈◇〉 the verie law of Moyses , which they professe ( yea , against the dietie 〈◇〉 selfe ) but also with infinit other points of execrable doctrine , and precepts , contrarie to the light of reason , and the law of nature , and nations , I will therefore breefelie lay downe some few articles thereo● whereby it shall euidentlie appeare , that the lawe which the Iewe● now hold for their religion is no lesse absurd in regard of policie , an● reason of state , then in respect of the veritie requisit to true religio● wherein thou shalt also see , good Reader , how notablie Mahomet , an● the authors of the Thalmud simbolyzed in ridiculous follie , beastl●● turpitude , and the spirit of errour , lies , and blasphemy against th● maiestie of God . Ordine 1. Tract . 4. distinct . 3. vide Bibliothe . sanct . Sext . Senens . li . 2. Ord 2. Tra . 1 dist . 14. Vid●symbolum fidei Fr. Ludoui . Granat part . 4. tra . 2

First then concerning almightie God , they teach , that before th● creation of the world , he exercised himselfe in making manie world● and destroying them againe , vntill at length , he learned by long practise to make this world , which we now see .

That he spendeth the first three houres of the day , in reading Moyse● law , and the three next houres , in teaching litle children , that die veri● yonge , and three other howres , in iudging the world , and the three la●● howres , in sporting , and solacing himselfe , with a great dragon calle● Leuiathan , and that in the night he rideth vppon a verie swift Cherubin , and visiteth 18000. worlds , which he hath made .

That Moyses going vp once to heauen , found God writting , accents , Ord. 5. tract . 6. dist . 5. Ord. 2. dist 5 & ord . 1. d . 7 Vide etiam Granat in symbolo . par . 4 tract . 2. or ●●les in the holie scripture .

That God hath a certaine place of retrait , whither he retireth himselfe certaine times , and weepeth bitterlie , because , when he was angrie ●ith the Iewes , he destroied their temple , and gaue them into captiuity , ●●d that sometimes he roreth like a lion , for sorow , and that , as oft as the ●●wes , enter into their sinagogues to pray , he teareth the heare of his ●ead , and saith , Happy is the king , that is thus glorified by his subiects , but woe be the father , that hath made his children slaues .

That God is angrie once a day , and that then the combes of cocks , Ord. 1. tract . 1. ●axe pale , and the cocks stand vppon on legg , and if at the same time , ●●ie man chance to curse an other , he that is cursed dieth presentlie .

That once when certaine Rabbins , disputed against Rabbi Eleezer , Ord 4. tract . 2. dist . 7. God ●aue sentence from heauen in fauour of Eleezer , and that therevppon , ●●e Rabbins being highlie offended , did excommunicat God , and he smi●●ng said , My children haue ouercome me .

That God tould a lie , to make peace betwixt Abraham , and Sara , Vide Granatens vbi supra . ●hich they say , to proue , that peace is a thing of verie great impor●●nce .

That God commaunded the Iewes , to offer the sacrifice of expiation ●uerie new moone , to satisfie for the sinne whith he committed , Ord. 4. tract . 6. dist . 1. when ●e vniustlie tooke the light from the moone , and gaue it to the sunne .

●9 I omitt manie other such impious , and absurd blasphemies , against 〈◇〉 mightie God , whom they depriue as you see , of his omnipotencie , of ●is wisdome , of his veritie , and truth , and of his iustice , and sanctitie , ma●ing him subiect to infirmitie , to vanitie , to ignorance , and errour , to lies ●niustice , and sinne , whereby they also depriue him consequentlie of his ●iuinitie , and therevppon it followeth , that the doctrin , and beleefe , ●hich they professe , is no religion , but verie Atheisme .

●0 This may yet further appeare by other ridiculous articles of their Thalmudical disciplin . As that they teach the transmigration of soules , Ord. 4. tract . 2. & alibi passim . Ord. 3. tract . 2. charta . 3. Ord. 2. tract . 5 dist . 8. Ord. 4. tract . 4. dist . 2. chart . 65. Ord. 4. tra . 3. dist . 2. ●rom one body to an other , and that the soules of vnlearned men , shall ●ot receiue their bodies againe in the generall resurrection .

Also , that the Archangel Gabriel , hauing committed a verie hainous ●inne , was by Gods commaundement whipped , with a firie scourge .

That two Rabbins , did euerie weeke vppon the friday create or make ●wo calues , and eate them vpp euerie iote .

That if a man pray with his face , to the south , he shall obtaine wis●ome , if he pray Northward he shall haue riches .

Ordo . 2. tract . 1. dist . 6 Ordo 4. tract . 10. dist . 2● That whosoeuer eateth thrise , vppon the saboath day , shall haue li●● euerlasting in the other world .

Finallie , that if anie man passe vnder the bellie of a cam●l , or betwix● two camels , or two women , he shall neuer be able to learne anie thin● of the Thalmud .

71 Who is there now , that shall read this , and will thinke them wel● in their witts , that either teach , or beleeue these ridiculous toyes ? Ye● these are part of the Thalmudical doctrin , and commaunded to be beleeued vnder paine of death , both temporal and eternal .

72 But let vs heare some what more , that we may see , how wel the● agree with the law of Moyses , the law of nature , good disciplin of life , & common honestie , to the end thou maist , good Reader , discouer the fa●sitie of this Talmudical , & Iewish religion , by the turpitud , and beastlines of it ; Chap. 9. Nu . 19. and this I say the rather , because in the first part of this treatise I promised to make it euident in this , that dissolution of life , and filthi● carnalitie , is an inseperable propertie of false religion , which I haue alreddie in part performed , treating of the two former false religions , t● wit Paganisme , & Mahometisme . And therefore , as I meane also to performe the like hereafter , when I shall treate of the sects amongst Christians at this time , so now I cannot but wish it to be obserued by th● way , in these Thalmudists , & the Iewes their disciples , who doe not ōl● allow the abominable sinne called Nefandum , Ord. 3. tract . 1. dist . 6. Ord. 4. tract . 4. Ord. 2. tract . 2. ( not to be named , as 〈◇〉 haue signified before , when I treated of Mahomet ) but also affirme that i● was practised by Adam , and Noe , where of I forbeare to declare th● particulers , for the verie horrour of them ; besids that they also teach●● that if a man marrie his owne sister , or daughter , he doth an act , veri● gratefull to god , though the same ( as also the other detestable sinn● aforesaid ) is expressely forbidden vnder paine of death , Leuit . 20. by the law o● Moyses , which they professe to keepe .

Exod . 20. Leuit . ca. 20 Ibid . Canhedrin . ca. Abramitor . 73 Also wheras God expresslie forbad in the old law , all maner of Idolatrie , and particularlie that no man should giue anie of his children t● be consecrated , and offred to the Idol Moloch , ( which was done by th● ministerie of the Idolatrous priests , ( who vsed to passe men through th● fire , before the Idol , ) they teach , that it is no sinne , for the father , t● consecrat his owne child to Moloch , so that he doe not giue him to th● priest to be offred , or consecrated by him .

74 In like maner , God forbiddeth in the law of Moyses , to curse father , or mother , Leuit . 20. li . Sopu . c . 5. vppon paine of death , but they allow a man to curse eithe● of both , so that he name not some of the proper names of God in hi● malediction . And no marueile if they permit this , seeing they teach also , that a man may curse God himselfe , Cadhedrin cap . Arbamiot . Exod . 20. Leuit . 24. Canhedrin ca. Ellu . so that he name not one special ●ame of his , to wit , Semhamephoras .

●5 The law of Moyses also forbiddeth wilfull murther , as all other lawes ●oe , but they teach that if a man tie , an other mans hands , and feete , and ●eaue him so to perish by famin , or that he cast him to a lion , he is not to ●e punished by the law , though if he expose him to die by cold , or heate , ●hey hold him guiltie of his death , and to deserue punishment . And if in ●ike sort , tenne men doe kill one man with tenne staues , they hold them ●ll for guiltles . But can anie thing be more absurd then this , or more ●ontrarie to all lawes deuine , and humane ? whereby it may also appeare , ●ow political is the law of the Thalmud , and how conuenient for com●on welth , which is one speciall point , that I am here to consider , and ●herefore I will omit , diuers other impious , and absurd opinions of ●heirs , to conclude with a few , concerning matter of gouerment .

●6 Yf a malefactor , say they , being accused before diuers iudges , Li . suprin Canhedrin ca. 9. be condemned to death , by the sentence of them all , he is to be sett free , because it is absolutelie necessarie ( as they thinke ) that the iudges be of different opinions , and that the prisoner be condemned , or absolued by ●luralitie of voyces . Ordo . 4. tract . 4. vide six . senens . in bibliothe . vbi supra . Ord. 4. trac . 2. dist . 4. Ord. 5. tract . 1. dist . 2.

Also they ordaine , that if a man be condemned to death , by false witnesses , and the falsitie be not discouered , whiles the partie liueth , the witnesses shall not be punished for their false testimonie , or periurie .

Yf a man , say they , find a purse , and vnderstand that the party which ●ost it , hath no hope to recouer it , he is not bound to restore it .

Moreouer , they teach , that if a Rabbyn ( that is to say , one that is a master , or doctor amongst them ) doe not hate his enemie to death , and doe him what mischeefe he may , he is not worthie of the title , and name of a Rabbyn , whereas neuertheles the law of Moyses saith . Leuit . 19. Non quaeras ●●ltionem , nec memoreris iniuriae ciuium tuorum . Doe not seeke reuenge , nor keepe in mynd the iniurie that is donne thee by thy neighbour .

77 Also they teach that God commaunded the Iewes , Ord. 1. tract . dist . 4. Ord. 4. tract . 8. to take the goods of Christians by fraud , force , vsurie , theft , or anie other meanes whatsoeuer , and to esteeme all Christians , for no better then bruite beasts , and so to treat , and handle them in all occasions .

That if a Iew , meaning to kill a Christian , do chance to kill a Iew , Ord 4. tract . 4. & 9. Ord. 4. tract . 4. & in lib . Iorodea c . 158. he deserueth to be pardoned .

That if a Iew , see a Christian in a place of danger , where he may precipitat him , or cast him , downe headlong to breake his necke , he is bound in conscience to doe it .

Finallie , they haue a constitution , whereby euery Iew , and especiallie theyr priests in their sinagogues , Ord 1. tract . 1. dist . 4. are bound thrise euerie day , to pray 〈◇〉 God , to exterminat all Christians , with their kinges , and princes , i● hatred of Iesus of Nazareth .

78 Lo heere , good Reader , some part of the deuilish doctrin of the I●wish Thalmud , contradicting most euidentlie , the lawes of God , of Moyse● of nature , of nations , & all iustice , charitie , and humanitie , whereby w● may manifestlie see , the exemplar punishment of God , vppon that mis●rable people , not onlie in the vnspeakeable calamities , which they ha●● so manie hundreth of yeares endured , & still doe throughout the wor●● ( as I haue verie amplie declared in the first part of this treatise ) but al●● in their peruerse , Chap. 19. per totum . and wilful blindenes , which is such , that they ha● lost the verie light of naturall reason , in matters pertaining to the saluation , according to the malediction of the prophet , when he sai● Excaeca cor populi huius . Blynd o Lord , the harts of this people . And the prophetical prediction of Moyses , when he thereatned them , saying . Percutiet 〈◇〉 Dominus amentia &c. Isay . c . 6. Deut . Our Lord will strike thee with madnes , blindne●● and furie of mind &c.

79 This , I say , we see euidentlie fulfilled in the Thalmudists , and th● Iewes their disciples , who farre exceede both Paynimes , and Mahometan in grosse , and palpable ignorance , and errour , and in ridiculous , and absurd impietie , or rather in most impious , and blasphemous Atheisme masked with the vizard of the Mosaycal law , and religion , whereof the haue nothing leaft , but the bare pretence , or shadow , and yet with ho● litle reason , or rather how much against reason , and euident truth they pretend the continuance thereof , it shall sufficientlie appeare , i● the ensuing chapters , wherein I will proue , the veritie , and sanctitie , o● Christian religion , which being proued , it must needes follow , that th● Mosaycal , law ceased by the comming of our Sauiour Christ , who hauing bene fouretould , and promised by the prophets , and represented by th● signes , figures , ceremonies , and sacrifices of the law , was the full accomplishment , consummation , perfection , and end thereof , being the verity , which was prefigured , and the Messias promised therein , where vppo● he said himselfe . Matth . 5. Non veni soluere legem , sed adimplere . I came not to breake th● law , but to fulfill it .

80 Well then to conclude this chapter , I hope good Reader , tho● remainest satisfied , concerninge the absurditie of Paganisme , Mahometisme , and Iudaisme , aswel in respect of their falsitie in matter of religion , as of their errors in matter of state , and politicall gouerment , and therefore I will now passe to treate of Christian religion , and will proue the irrefragable veritie , the incontaminat puritie , the eminent dignitie , and absolute necessitie thereof , to the felicitie of ●●n , and common welth , the discourse whereof , will draw me to ●●e discussion of manie excelent questions , and important matters , ●●cessarie to be knowne , and dulie considered of euerie Christian man , which respect , I craue thy fauourable attention , for thy owne spe●●ll benefit .

〈◇〉 ●he verity , dignity , fruit , and necessity of Christian religion in common welth , in respect aswel of the purity , and excellency of the doctrine , as also of the admirable force , and effects of Gods grace , which it giueth for the repression of vice , and reformation of manners . And by the way , it is declared , how vainely the philosophers laboured , to reforme the discases in mans nature . CHAP. 15.

IF I should vndertake , good Reader , Arnob . contra gentes Clem . Alexandr . li . stromat . Eusebi . de praeparat . & demonstrat . euangel . Lactant . diuin . institit . S. Aug. de ciuit Dei . S. Tho . contra gent . F. Ludouic . granat . de symbolo fidei . to lay downe all the arguments , and proofes , of the veritie of Christian religion , I should take vppon me to write a whole volume of that onlie matter , as diuers great learned men haue donne , not only in ●e primitiue Church ( to wit Arnobius , Clemens , Alexandrinus , Eusebius , ●●ctantius , S. Augustin , and others , but also some of latter times , as S. Tho●as , in his learned booke against the Gentils , and now in our daies , 〈◇〉 Lewys de Granada , in his excellent treatise , intituled de Symbolo , besides ●iuers others who haue written more breefelie thereof .

● But for asmuch as my principal intention is to treat of the veritie ●f Christian religion , so farre forth onlie , as it may concerne com●on welth , I will therefore ( as also for breuities sake ) make choise of 〈◇〉 few points , which may directlie proue , both that the Christian reli●ion is the onlie true religion : and also , that it is most politicall , that 〈◇〉 to say , most necessarie , and behoofeful for the gouerment of com●on welth .

I omitt then to set downe the particuler prophesies , aswell of the ●ewes , as Gentils , foretelling the comming of our Sauiour Christ , & giuing ●ost euident , & vndoubted testimony of his Esay . 7. & 9. miraculous incarnation , & ●atiuity , of his wonderful Idem 35. miracles , of the very Dan . 9. time , & Isay . 50. & 53. manner of his ●assion , & death , of his Osee . 6. resurrection , Psal . 67. & 46. ascension , and Iohel . 2. sending the holie Ghost to his disciples , and finallie of the amplitude , dignitie , and glory of ●is Esay . 2.49 54. & 60. Miche . 4. Church , all which were clearelie foretould , not onlie by the ●●uld prophets , amongst the people of God , but also by the Sibyllae , ●mongst the Gentils , who made particuler mention , euen of his verie miracles , Apud Lactuntium li . de vera Sapient . li . 4. ca. 15.16.17.18 . & 19. as of his raising the dead , his curing the blind , deafe , 〈◇〉 lame , his feeding fiue thousand in the wildernes , with two fishes , 〈◇〉 fiue loaues , his commaunding the sea , and windes , his walking vpp●● the watter , and that he should be apprehended , buffeted , spit at , sco●●ged , and crowned with thornes , that vinager , and gall , should be gi●●● him to drinke , that he should die to giue vs life , that the sunne th●● be darkened three houres , that the veile of the temple should be to●●● and finallie that he should within three dayes rise againe . Of all whi●● the particularities may be seene in Lactantius , Lactanc . Ibid . August . li . 18 de ciuitat . ca. 23. who alleadgeth the gre●● verses of the Sibyllae concerning these points , whereof S. Augustin , 〈◇〉 maketh mention , and addeth , other verses of Sibylla Erithraea , touch●●● the day of iudgement , and the resurrection of our bodies , in which ●●●ses , the first letter of euerie verse , being put all together , doe expresse 〈◇〉 name of our Sauiour , and make this sentence . Iesus Christus Dei filius , sal●●tor . Iesus Christ the sonne of god , the sauiour .

4 But I omit , I say , further to particularise these prophesies , as also 〈◇〉 speake of the reprobation of the Iewes , and their most euident puni●●ment , euen vntil this day , for their infidelitie , and crueltie towards Ch●●●● whereof I haue spoke amplie in my first part . Chap. 19.

5 Also , I let passe the vocation of the Gentils , and miraculous con●●sion of the world , to the Christian faith , by simple , and ignorant fish●● men , Chap. 24. nu 33.34 . & 35. and other men of occupation , preaching a doctrine , which seem● no lesse repugnant to reason , then to mans nature , and sense , and cons●ming the same , with such wonderfull , and stupendious miracles , that 〈◇〉 S. Augustin saith , who soeuer shall now refuse to beleeue , witho●● new miracles , Aug. de ciuit Dei l. 22. c . 8. he may be held for magnum prodigium , that is to say , a gr●●● and prodigious wonder .

6 I forbeare also to treate at this present , of the wonderful , and mir●culous manner , how the Church of Christ hath bene encreased , and pr●pagated to that greatnes , which now we see , not withstanding the o●position , first of manie Pagan emperours , and since of diuers Heretica● and Schismatical kings , and princes , seeking to exterminate the same , 〈◇〉 which point , I shall haue occasion to speak amplie , in the third part 〈◇〉 this treatise ; I omit also to treat of the ouerthrow , and extinction of Idolatrie , by the faith of our Sauiour Christ , as also of the power which h● left to his Church to commaund deuils , of the inuincible constancie o● innumerable martirs , and finallie of the honour donne to the Crosse o● Christ , S. Chrisost . li contra gentiles de S. and to his poorest seruants after their death , yea , to their veri● reliks ( which S. Chrisostome vrgeth against the Pagans , for notable , an● euident arguments , of the diuinitie of Christ ) all these , I say , I forbeare t● prosecute , meaning onlie to handle two pointes , Babyla . & li . quod Christus sit Deus . To . 5. pertaining no lesse to ●●●icie , then to religion . The one is , to proue , that all perfection of ●●ue ( be it theological , moral , or political ) is contained onlie in Chri●●●●n religion . The other is , that the end of man , and of common welth , ●●ich I haue shewed before to be both one ) is also to be obtained only ●●●by , which two points being proued , it wil be most cleare , that Chri●●●●n religion , is both true religion , and also most political , and fit for go●●●ment of common welth .

For the first , it is to be vnderstood , that as all false religions being ●●●lie voide , of Gods grace , haue for the most part , either some mixture ●bsurd doctrin , contrarie to the verie light of natural reason , or at ●●●t , some inducement to vice , and impietie ( as I haue alreadie declared , ●he false religions of the Pagans , Turkes , and Iewes ) so also on the other ●e , the Christian religion being most pure , and deuine , in doctrin , Chap. 7.8.9 . & 14. lea●●h to all perfection of vertue , admitting no kind of impietie , or impu●●e , reforming the manners of wicked men , & conuerting them from ●●e , to vertue , from errour to truth , and from darkenes to light , from ●●ne to sanctitie , and all holines of life , for as the psalmist saith . Psalm . 18. Lex ●●mini immaculata , conuertens animas &c. The law of our lord is immaculat , ●●●uerting soules , and the testimony , or commaundement of God , giueth wisdome to ●●●ldren , as shall appeare by all the ensuing discourse .

This was foretold long before our Sauiour Christ was borne , by the ●●ophet Isayas , who hauing signified , that he should cure the lame , Isay . 35. the ●●mme , the deafe , and the blind , addeth that , the dry ground , should be chan●●d into lakes , and fountaines of water , and that , in the dennes of dragons , there ●●uld grow greene rishes , and that the same should be a path , and a way , which ●●●uld be called holy : Giuing to vnderstand , by all these metaphoricall spee●●es , that the water of Gods grace should flow , and abound in the de●●●r , and dry soules of sinners , and that of dennes for dragons , that is to say , of ●●bitacles for sinne and wickednes , they should become receptacles of ●ertue , and santitie . And againe in an other place , he saith in like maner , ●hat after the comming of our Sauiour . The wolfe should dwell with the ●●mbe , the leopard with the kid , the calfe , and sheepe , with the lyon , Isay . 11. and that these ●●erce , and wild beasts , should become so domestical , that they should , doe no hurt in ●●ll the holy mount . Quia repleta est terra , saith he , scientia Domini . Because the ●●arth is filled with the knowledge of our lord .

Thus saith the prophet , signifiing that proud , & wicked men , as fierce , ●nd cruel as lions , or wolues , should by the vertue , and power of Gods ●race , become as meeke as lambes , and not disdaine the companie of the most humble , and simplest seruant of God .

9. The experience of this admirable conuersion of sinners , appea●● presentlie after our Sauiours comminge , 7. Luc . 37. 5. Luc . 27. 19. Luc . 2. 9. Actor . 4.5 . not onlie in those whome 〈◇〉 called to his faith ( as Mary Magdalen , termed in the scripture Peccata the sinful woman , Mathew , and Zacheus , the publicans , and Saule , the p●●secutour , ) but also in infinit others , who in the primitiue Church rec●●ued the Christian faith , by the preaching of the Apostles , and their s●●cessors , whereby Idolatry , and the kingdome of the diuel , was ou● throwne , and such a change wrought in the liues , and minds of m●● that the world seeing it , in it selfe , admired it .

10 For , whereas all corruption , & beastlie abomination of vice , pri●● malice , S. Hieron . in ca. 2. Esay . dronkennes , surfetts , and licencious life , had ouerflowed t●● world ( in such sort that , as S. Ierome saith , publike stewes of boyes , w●● euerie where allowed , and that the greatest philosophers of Gree●● were no lesse subiect , to that vice , then other men ) such was the chan●● of mens manners by Christian religion , that infinit numbers of all so●● of people , reformed their liues , and became exemplar for humilit●● contempt of the world , loue towards their neighbour , temperan●● continencie , and castitie , in so much , that AEgipt , it selfe , which h●● benne the cheefe seat of Idolatrie , and the verie sinke of sinne , florish●● incredibilie in all vertue , as may appeare , by the notable relation wr●●ten by Palladius of his pilgrimage , Pallad . de vita SS . Patrum . ca. 5. to visit the monasteries of AEgip● where he found in one citie called Oxirnico , tenne thousand monkes , 〈◇〉 religious persons , and twentie thousand virgins , who had all forsake● the world , and dedicated themselues wholie , to the seruice of God , a●● to the mortification of the flesh .

11 In an other place called Nitria , they found fiue hundred monasterie not farr a sunder one from an other , deuided into fifteene bourgs , yet 〈◇〉 vnited , saith the storie , in loue , and charitie , that they had all , as it wer● one soule , and one hart . And not farr from the citie Thebes , they saw a mon●sterie , which had in it a thousand monkes , besides that there were thre● thousand others , in other monasteries not farr from thence , men admirable for abstinence , silence , humilitie , and all vertue . In an other plac●● there were vnder the holie man Serapion , twelue thousand monkes i● diuers monasteries , and in a desert they found so manie cells of Hermit● that the place was therevppon called Cellia . And finallie , in the territor● of Memphis , and Babilon , there was an innumerable multitude ( saith th● storie ) of monkes , endued , and adorned with diuers graces , and gifts o● the holie Ghost . And this wonderful reformation of mens liues , an● manners ; was not onlie in AEgipt , but also in all other parts of the world , where Christian religion florished , as Theodoretus testifieth , of Greece , and other countries knowne vnto him , to wit , Palestina , Pontus , Cilicia , Theodoret . histor . sanct . patrum . ca. 30. in Domnina . Sy●●● Asia , and all Europe , were saith he , there were innumerable mo●●●teries of holie virgins , which he attributeth to the force , and grace Christian religion , saying , that after our Sauiour was borne , nature yealded 〈◇〉 brought forth the fayre , and fresh fields , or meadowes of virginity , and offred ●●r Creator , these faire flowers , which neuer fade , or perish . Thus said he , ●●uen hundreth yeares agoe , of the fruit of Christian religion in his ●●●e , which might be confirmed by infinit testimonies of ancient hi●●●iographers , and Fathers , if I thought it needeful . Chap. 29. & 30. Besides that I ●ll haue iust occasion to say somewhat more of this matter hereafter , ●●en I shall treat of matters in controuersie , and therefore now for the ●●esent , I thinke good to declare the excellent meanes whereby this mu●●on , & change of mind , and manners is wrought in Christian religion .

The first is , the puritie , and excellencie of Christian doctrin , ●●ding to all perfection of vertue , and exclusion of vice , or sinne , 〈◇〉 only in act , or intention , but also in word , and thought , in which ●●●pect our Sauiour taught , that we are , Matth . 12. Matth . 5. to yeald an account for euery idle ●●rd , and that he , which doth but desire , and lust after a woman , only ●●is hart , is guiltie of the sinne of the flesh . And therefore also he placed ●●e of the eight beatitudes of man , in cleanes of hart . Beati mundo corde , Ibid . ●●●h he , Blessed are the cleane in hart , for they shall see God . Besides that , he ●●●uireth in vs such a pure , Matth . 22. and feruent loue of God , such Ibid . 6. confi●●●nce , in his mercie and prouidence , such Ibid . 22. & 5. charitie towards our neigh●●●ur ( yea our verie enemies , ) such 2. Cor . 3. an acknowledgement of our owne ●●●irmitie , such Luc . 13. contrition , and hartie sorrow for our sinnes , such 1. Cor . 6. ●●astitie , such Matth . 11. & 5. humilitie , such Matth . 11. & 5. mansuetude , and meekenes , such Philip . 3. cō●●mpt of honours , riches , and vanities of the world , such Matth . 16. mortification 〈◇〉 our passions , and affections , such Luc . 21. patience in aduersitie , such a Mar. 10. con●●nction of simplicitie with wisdome , such 1. Pet . 2. obedience to our magi●●●ats , and superiours , such Coloss . 3. truth in word , and deede , and finallie such ●●●ate , not onlie of vice , and all euil , but also of all shew , or 1. Thess . 5. appea●●nce of euil , that nothing can be imagined in his doctrin wanting to ●●e consummation , and perfection of all vertue , in so much , that who ●euer fulfilleth his precepts , leadeth rather an Angelical , Rom . 12. then a hu●ane life .

●● Furthermore , what shall I say of the meanes , & motiues , that he leaft 〈◇〉 draw , & lead vs to this perfection ? First he gaue vs an Matth . 19. Luc . 10. Matth . 25. assurance aswell ●f eternal reward , for the performance of his commaundements , as of eternal ●unishment for the contempt thereof . Secondly he encouraged vs with ●is owne Ibid . 16. example , performing , and accomplishing , all that which he commaunded vs. Thirdly he ordained that his spouse the Matth . 18. Act. 20. Ephes . 4. Church , gu●ded by his holie spirit , and furnished with Apostles , doctors , and pasto● should instruct , direct , admonish , and correct vs , as occasion should r●quire . Fourthly , he left his hollie 2. Tim . 3. scriptures to teach , strenghten , an● confirme vs , aswell in matters of maners , as of doctrin . Fiftlie he inst●tuted holie Mar. 16. Ibid . 14. Luc . 22. Ioan . 20. sacraments , to purifie , cleanse , sanctifie , and iustifie vs. Last●● he made vs an irreuocable Ibid . 14. Matth . 11. promise of the assistance of his grace , if w● dulie seeke it , whereby , as he himselfe said , his Ibidem . burthen should beco●● light vnto vs , and his yoke sweete . And in this respect , the Christia● religion is called the law of grace , and thereby distinguished from th● law of Moyses . For although the seruants of God were also iustified , an● saued by grace , in the law of Moyses ( for with out grace , there could b● neither iustification , nor saluation , ) yet that grace was not giuen the● eyther by their law maker , S Aug. in Psal . 118. & Sem . 20. de monomachia Goliae & Dauid . c . 8. Idem de Catechizandis rudibus c . 19 & de patientia c . 20. & 21. Ioan . 1. or together with their law , or afterward by vertue of their law , or of the obseruation thereof , but by the meri● of our Sauiour Christ , in whom they beleeued , as in their redeemer 〈◇〉 come , no lesse then now we beleeue in him alreadie come , as S. Aug●stin , teacheth amplie : so that those which were iustified , and saued i● the ould law , did belong to the new law , being iustified , and saued b● the merits of our Sauiour Christ , who being not onlie God , and ma● and a law maker , but also a Redeemer , Iustifier , and Sauiour , giue● grace together with his law , which he imprinteth , in our hartes as will declare hereafter , whereas Moyse● , being onlie man , & a law make● gaue but the bare letter of the law , and therefore the Euangelist sait● Lex per Moysen &c. The law , of the ould testament , was giuen by Moyse● but grace , and verity , is made by Iesus Christ .

Exech . c . 36. 14 This was prophesied long before Christs time , by Exechiel , Hieremy and the royal prophet Dauid , Exechiel , hauing prophecied of our Chr●stian baptisme , speaking in the person of God in these words . Effunda● super vos &c. I will take from you , your stony hart , and will giue you a hart of fles● and will sett my spirit in the middest of you , and make you walke in my precepts .

Hieremy . c . 31. 15 Also the prophet Hieremy , distinguishing expresslie , the old law fro● the new , saith , thus . Ecce dies veniunt &c. Behold the dayes doe come , that I w●● make a new league , with the house of Israel , and the house of Iuda , not accordin● to the couenant that I made with your fathers , when I tooke them by the hand , 〈◇〉 lead them out of the land of AEgipt : but the couenant , which I will make , wi●● the house of Israel , after those dayes , saith our Lord , is this , I will giue them m● law in their bowels , and write it in their hartes , and I wilbe theyr God , an● they shal be my people . Thus farre Hieremy .

16 And in like maner the Roial prophet , speaking of the continua●● progresse in vertue , that the faithfull seruants of God in the new testa●ent , should make by the helpe of grace , saith . Psum . 83. Etenim benedictionem dabit ●●gislator , ibunt de virtute in virtutem , videbitur Deus deorum in Sion . For the law ●●ker , ( that is to say Christ our Sauiour ) will giue them the benediction of his ●●●ce , by the meanes whereof , they will proceede , from vertue to vertue , and ●t last come to see the God of gods in Sion . Thus saith the psalmist .

●7 And with these prophets agreeth the doctrin of our Sauiour him●elfe , and his Apostles , and therefore he said to his disciples . Sine me , Ioan . 1● . nihil ●●testis facere . Without me you can doe nothing . Et sicut palmes &c. As the branch ●an beare no friut , except it remaine in the vine , so neither can you , except you remaine ●n me . And inuiting the Samaritan woman to drinke of the fountaine of his grace , he signified with all the admirable effect thereof , saying . Qui bibirit ex aqua , &c. He which shall drinke of this water , Ioan . 4. which I will giue ●im ( that is to say of the water of my grace ) he shall neuer thirst , but the water that I shall giue him , shall become in him a fountaine , or spring continually ●lowing to life euerlasting . In which words , our Sauiour signifieth notablie , the most excellent , and wonderful propertie , & effect of his grace , ●s that the same being infused into the hart of man , cannot be contei●ed , within the limits thereof , but alwais boyleth , as it were , and lifteth ●p both it selfe , and mans hart withal towards heauen , to ioyne him with his first beginninge , and to reduce him to the fountaine , from whence it selfe floweth , that is to say , to God , the author , and giuer of all grace , and goodnes .

●8 I omit for this time , Chap. 16. nu . 22. & sequent . other testimonies concerning the effect of grace in Christian religion , both because I am to speake thereof more amplie ●hereafter , as also for that the same sufficientlie appeareth by these alreadie alleadged . Therefore I conclude for the present two things , the one , that our Christian religion is the most perfect , and true religion , in respect of the meanes that it giueth for the attaining of true , and perfect vertue , that is to say , not onlie for the puritie , and excellencie of the doctrin , and of the rites , and ceremonies which it deliuereth vnto vs , but also in respect of the grace of God , which accompanieth the same , and enableth vs to performe the precepts , & rules thereof , and to excell in all vertue , which is the speciall , and proper effect of grace , and not to be obtained without it , as shall appeare more fullie , after a while . For heitherto I haue thought good , onlie to touch breefelie this point , to giue some light , to an other conclusion , which I am to draw out of the premisses , to wit , that our Christian religion is trulie political , and most necessarie for gouerment of state .

19 This may appeare , by that which I haue shewed alreadie , touching the puritie , and excellencie of Christian doctrin , and the effects o● Gods grace , whereby it is euident , that the Christian religion , hat● the most excellent , or rather the onlie meanes to attaine to true , an● perfect vertue , and to obtaine the fauour , and protection of almight●● God , in which two points consisteth the establishment , and fel● citie of all states . And to speake first of the meanes , to vertue . 〈◇〉 cannot be denied , but that the Christian faith being taught , and i●fused by almightie God , and accompanied with his grace , ( as I haue a●readie declared ) not onlie sheweth the way to perfect vertue , but al●● giueth force , & strenght to performe & exercise , the acts thereof in a● perfection : wherevppon it followeth , that whosoeuer is a true , & pe●fect Christian , is , and must needes be , bonus ciuis , a good citizen , as Ar●stotle , tearmeth a good member of a common welth .

20 This was so euident to the paynimes themselues , when they considere● the Christian doctrin & practise , Euseb . li . 3. eccles . hist . ca. 27. without passion , & partialitie , that Plin● the second , being proconsul of Asia , vnder Traiā , the emperour , ackowle●ged the same in an epistle , to the said Traian , written in fauour of the pe●secuted Christians in his iurisdiction , testifiing of thē , that they were a● innocent , and harmeles people , whose custome , and exercise was to a●semble themselues in the night , to sing certaine hymnes , and praises 〈◇〉 Iesus Christ , whom they adored as their God , and that they promised , 〈◇〉 vowed to commit no offence , or to doe anie hurt to other men , not t● steale , or robb , nor to commit adultery , or periury , not to breake promis●● and such like ; vppon which testimony , Traian ordained , that no Christ●●● should be further punished , Ibidem li . 4. ca. 8. & 9. or enquired of for his religion , except h● were accused , and his successor Adrian vppon the like suggestion , an● information giuen by a noble man called Serennio Graniano , gaue orde● to Minutius Fundamus , his proconsul , that the Christians should not b● punished , at all for their religion .

21 Thus ordained they , knowing onlie some pointes of Christian doctrin , whereas if they had fully vnderstood , the whole , & knowne withall , all the wonderful effects of Gods grace in the reformation of men manners , they not only would haue permitted it as tollerable , or no● vnprofitable to the common welth , but also haue held it as absolutelie necessarie to the perfect establishment , and conseruation thereof .

22 For the true Christian , inspired by the holie Ghost , and following the rules , precepts , and examples of our Sauiour Christ , loueth God aboue all thinges , and his neighbour as himselfe , doth iniurie to no man , pardoneth all iniuries donne to him , esteemeth , and honoureth euerie one , according to his degree and meritt , represseth all concupiscence , and vnlawful desires , obeyeth magistrats , superiors , and ●awes , as the ordinance of God ( Non propter iram , sed propter conscientiam , Rom . 13. Not for feare of punishment , but for conscience sake . ) Yealdeth to euerie one his due , to Caesar , that which is Caesars , to God that which is Gods , Matth . 22. Mar. 12. Luc . 20. Ro . 3. & 13. and finallie preferreth in all thinges the publike weale , before his priuate commoditie . Where vppon it followeth , that in what state soeuer he liueth , he is humble , meeke , peaceable , obedient , temperate , liberal , iust , religious , and consequentlie a good , and excellent member of his common welth , in so much that if the precepts of Christian religion , were sincerely followed , and obserued , there should neede no political law , which as the Apostle saith . Posita est iniustis , & non subditis . Ys ordained for ●he vniust , and disobedient , whereas perfect Christians , sibi ipsi sunt lex , 1. Tim . 1. Rom . 2. are a law to them selues , who hauing the law of God written in their harts , Hierem . 31. 1. Cor . 6. ( as the prophet foretold ) are themselues liuelie temples of the holie Ghost , which moueth , directeth , guideth , and enableth them to doe their dutie to God , and man , replenishing their harts with such charitie , that is to say , with such feruent loue to God , 2. Cor . 1. & 3. Aristot . Polit . li . 2. ca. 2. and their neighbour , that the vnanimitie , and amitie , which Aristotle affirmeth to be , Maximum bonum ciuitatibus , The cheefest good for citties , or common welths ( that is to say , most necessarie , for the conseruation thereof ) is both commaunded , and practised amongst sincere Christians , in all perfection , nothing being more requisite to the conseruation , eyther of the mistical body of Christ , or of the political bodie of the common welth , thē the vnion , & perfect agreement of the parts , & members thereof , no lesse then of the parts of mans natural bodie , which is thereby conserued , and maintained , as on the other fide , by the distraction , and seperation of the parts , the whole is dissolued , and perisheth .

23 Therefore , I say , this harmonie , and vnanimitie , being most necessarie , and essential to a perfect common welth , is most excellent , and eminent amongst true , and perfect Christians , for whom our Sauiour obtained it , by his most affectionat , and effectual praier to his Father , when a litle before his passion , he praied that those which should beleeue in him might be all one , as he , and his Father are one . Tu pater , saith he , in me , Ioan . 17. & ego in te , & vt ipsi in nobis vnum sint . Thou father in me , and I in thee , and that they may be one in vs. And therefore also he recommended nothing more , or oftner vnto his disciples , then that they should loue one an other , calling it his new commaundement . Mandatum nouum , saith he , do vobis &c. Ioan . 13. I giue you a new commaundement , that you loue on an other as I haue loued you , thereby all men shall know , that you are my disciples , if you loue on an other . Thus saith our Sauiour .

24 And this loue , and vnion of mindes , was also so recommended to a Christians by the Apostles , Rom . 13. that they inculcated nothing more , then th● necessitie thereof , in so much , that S. Paule , attributed thereto all the pe●fection of Christian religion , saying . Qui diligit proximum legem imple●● He which loueth his neighbour , as he ought to doe , fulfilleth the law , a●● such was his owne loue to his brethren , that he desired to be himselfe seperat from Christ ( meaning , Rom . 9. if it so should be for Gods glorie ) rath●● then they should perish .

25 And S. Iohn in like manner saith , that our loue to our brethren oug●● to be such , Ibid . Ioan . 3. that we should giue our liues for them , after the example of o●● Sauiour Christ . And the same holie Euangelist , at the time of his deat● exhorted his disciples to nothing els , but to loue one an other , and wh●● vppon his continual repetition thereof , they asked him , why he so of●● and onlie spoke of that one point , marie saith he , it is the precept of our l●●● which being performed is sufficient . S. Hieron . li . de scriptoribus eccles . And how exactly this precept is pract●sed , and performed amongst true , and perfect Christians , may appeare 〈◇〉 the loue , and vnion that was amongst them in the time of the Apostle● which was such , Act. 4. that the scripture , saith . Erat credentium cor vnum , & a●● ma vna . The faithful had all one hart , and one soule . And the same may 〈◇〉 doubt be still said of all those , that sincerely professe , and practise th● Christian religion , whereby it appeareth how political it is , and what 〈◇〉 notable effect it worketh in a common welth , where it is embraced , an● practised in sinceritie .

26 And the like I say , of an other precept of our Sauiour , to wit , th● remission of iniuries , which is so political , that happie were the common welth , where it should be generallie receiued , and practised . Fo● as the reuenge of iniuries is the sourse , and spring of quarrels , garboyl● seditions , and tumults ( whereby states are often ouerthrowne ) so o● the other side the remission of wrongs ( which Christian religion preciselie ordeineth ) is the mother of peace , and tranquilitie , whereby th● common welth is conserued , and florisheth . But for as much , as I am t● speake more of this point hereafter ( aswel to shew in what cases and 〈◇〉 how this precept of our Sauiour bindeth , Chap. 22. as also to answer certaine impertinent obiections of Macchiauel , & the politikes his followers , again●● Christian Chap. 24. mansuetude , and patience ) I forbeare to enlarge my selfe further concerning the same in this place .

27 Moreouer , although I haue alreadie declared , how necessarie Christian religion is for the planting of vertue in common welth , by reaso● aswell of the excellencie , and puritie of the doctrin , as also of the admirable force of grace , which accompanieth it , as a proper effect thereof . Neuertheles to shew further the necessitie of Gods grace , to the perfe●●ion , and felicitie of common welth , I will now proue , that nothing ●s but grace ( which is onlie to be had with true religion ) can eradicat , ●nd roote out vice , out of the mind of man , and make a common welth ●ulie vertuous , and happie .

●● For this purpose , Chap. 9. per totum . I laid certaine groundes in the first part of this ●●eatise , whereof I must now refresh the remembrance , because they are ●ost pertinent , and necessarie to the explication , & proofe of the mat●er in hand . I made it manifest there , that no humane lawes , nor industry , ●n suffise to represse the law of the flesh , which as the Apostle saith , doth ●●pugne the law of the mind , Rom . 7. and predominat in the corrupt nocture of ●an . And first I shewed , that humane lawes , haue no other meanes to ●oe it , but either by precepts , or by prohibitions , or by reward , or els by ●unishment ; and proued euidentlie , that none of these meanes , nor all ●f them together , can extend their force to reforme secret vices , & sinnes , ●nd much lesse to cure the cause of euil , and sinne in man , ( that is to ●●y , his vicious habits , and bad inclinations , ) but onlie to restraine some ●ffects thereof , to wit , some external actions , and yet not in euerie man , ●ut onlie in such as are of a vertuous nature , and disposition , or els such ●s haue no power , or other meanes to resist , or auoid the penalties of ●he lawes , which as I there signified , are auoided , or excluded manie ●imes , eyther by the power of the delinquent , or by the princes pardon , & ●auour , or by corruption of officers , or by their negligence , in so much , ●hat manie not withstanding all the rigour of lawes , doe wallow in all kind of vice , and wickednes .

●9 Further more I also declared , that the law of the flesh , hath her precepts , and her prohibitions , her rewardes , and her punishments , her ●roctors , and her aduocats , her orators , philosophers , princes , magistrats , ●nd common welths , where it absolutelie gouerneth , yea , and that it hath religions , with doctors , and peachers , to defend , preach , and teach it , all which being compared with the other meanes , ordained by political law , doe farre surmount them , and are much more powerful , to draw a man of a malignant nature to vice , then the other are to diuert him from it , and to incite him to vertue . And although it may be said , that lawes are good helpes , to make the subiects vertuous , or at least to with hould manie of them from publike scandalls , and offences , yet I proued plainelie , that they are no meanes at all to reforme a vicious , & wicked prince , if he be of a corrupt , and peruerse nature , by whose vice , and wickednes , the common welth may be subuerted , be the lawes neuer so good , and the subiects neuer so vertuous .

30 And whereas , it may seeme , that good order being taken for th● good education of youth , the common welth may by the helpe of goo● lawes , become vertuous , I also made it cleare , that no industrie of man● or careful education of youth , Chap. 10. in prophane common welths ( I mean● such as are void of true religion , and consequentlie of grace ) can suffic●● though with the helpe of humane lawes , to exterminate vice , and pla● true vertue therein , by reason of the impediments , which will vndoubtedlie occurre , either by the negligence , bad example , or euil instruction of wicked parents , or by the pouertie of manie , or because their estat● may require , that their children be emploied in trades , and occupation● or by the peruerse , and incorrigible natures of manie of the youthe themselues , or by humane frailtie ( whereby manie after good educ●tion , fall dailie to vice , ) or by the insufficiencie , corruption , or eui●● example of their masters , and teachers ( who in prophane commo● welths , cannot be trulie vertuous themselues , and much lesse teach tru●● vertue to others . For the proofe whereof , I shewed euidentlie , that Aristotle , Plato , and all the old philosophers ( who tooke vppon them t● reforme mens maners , and to cure their exorbitant , and vicious passions were themselues most vicious , and of all this , I promised to yeald further reason , in this second part , and thereby , to declare the necessitie o● Gods grace , for the extirpation of vice , and planting of true vertue i● common welths , which now I meane to performe , with as conuenien● breuitie as the matter will permit .

31 Therefore to the end , that the whole may be the better vnderstood , it shall be first conuenient to treat of the cause of this great disease i● mans nature , before we come to consider of the remedie , which whol● dependeth vppon the knowledge of the cause , and therefore when the philosophers saw all other creatures but man , liue according to the prescript , and rule of nature , and to tend directlie to the end whereto nature ordained them , and that he onlie being lord of this lower world , and endued with the light of reason , declineth most commonlie from the same , and feeling also in them selues a continuall conflict , betwixt reason , and sense , the filthie motions of concupiscence , the violence of passions , the remorse of conscience , accusing , and condemning them of errour , and sinne ; and perceiuing their vnderstanding to be obscured with ignorance , their will depraued , and corrupted , with malice , their reason subdued manie times , and conquered by sensualitie , which ought to obay it ; and finallie obseruing the infinit calamities , and miseries whereto man is subiect , they acknowledged a great disease , corruption , and miserie in humane nature , but could not imagin whence it proceded ; and therefore some of them deuised verie absurd reasons for the same , Iacob . de valentia in Cant . in solut . quaest . finalis ad ar . 1. Plutar . vtrum animant . terrest . an aquat . plus rationis habeant . 〈◇〉 Anaxagoras who perswading himselfe , that all creatures were made 〈◇〉 first out of a Chaos , wherein all thinges were disordered by reason of ●●e confused mixture of contrarieties , thought that nature framed euery ●●ing els but man , verie well , to wit of such substances , and qualities , 〈◇〉 were conforme , and agreable one to an other , and that shee erred in ●aking of man , compacting him of two substances , of repugnant , and ●●scordant qualities , which remaining still in their owne nature , as they ●ere in the Chaos do cause , said he , all the conflict that is in man . Thus ●eamed he . And others in like maner had their particular fantasies , 〈◇〉 not altogether , so absurd , yet at least as vntrue , as that other . Here ●ppon it grew that Empedocles , & Heraclitus held that nature hath nothing 〈◇〉 her pure , or sincere being but a continual warre & contradiction , bree●ing daily destruction , which is not otherwaise repaired but with new ●●ins ; Thus said they , & others also complained greatly of her , Cicero de repub . li . 3. apud D. August . contra Iul . li . 4. Plutar . vtrum grauiores sint animi , quam corporis morbi . that shee ●as a mother to all other creatures , and a stepmother to man . And ther●ore Homer ( as Plutarke witnesseth ) hauing considered the state , and nature fall things , and compared them together , exclaimed , and said , that ●mongst all the creatures that breath , and creepe , or craule vppon the earth , none is ●●re miserable then man .

●● Againe some other of thē acknowledged a corruption in mans nature , 〈◇〉 that it was declined from the first integritie , & therefore vsed to recall ●●●en by the example of brute beastes , to the law of nature , from which ●●ey thought man to be degenerat , which as Plutarke saith verie wel , Plutar . li . quod brut●● animal . ratione vtantur . Cicero Tuscul . quest . li . de rep . li . 3. was ●othing els , but a familiar accusation of the corruption of mans nature . For which ●ause also Cicero lamenteth greatlie , that the light of nature , is almost extinct 〈◇〉 man . So that those philosophers , and we fullie agree , concerning the ●orruption , and disease in humane nature , but this is the difference , be●wixt vs , and them , that we hauing learned by the veritie of holie scrip●ures , that it is a punishment inflicted vpon our first fathers , for their ●●●uersion , and fall from God , haue withall learned the onlie true remedy ●hereof , that is to say , our conuersion and returne to God , by the helpe ●f his grace , where as the philosophers being altogether ignorant of the ●ause of this sicknes , could neuer know the true meanes to cure it , whe●ein neuertheles it is to be considered , that both the cause of our euil , ●nd the remedie which we assigne , are so conforme to reason , that they cannot with reason be denied .

●3 For seeing no man doubteth , but that reason ought , according to the ●aw of nature to haue the rule , and gouerment of all the inferiour powers of the soule , and yet that it is not so absolute , but that it is it selfe subiect to a higher power , that is to say , seeing that , as the app●●tite is naturallie subiect to reason , the bodie to the soule , and all earthl● creatures to man , so also man himselfe , his soule , and reason is subiect t● almightie God his creator . And againe seeing it is no lesse euident , th●● man is to God , no otherwaise , then as a slaue to his lord , and so depe●dant on his will , and gouerment , that if he withdraw himselfe from h●● direction , he must needes commit manie errours , in which respect Ar●stotle comparing all the world to a house , Arist . metaphi . 12. or familie , gouerned by o●● lord , maketh such difference , betwixt the celestiall , and terrestial cre●tures , that he likeneth the heauens , and intelligences to children , whic● doe in all thinges their fathers will , and men to bondslaues , who d● litle , or nothing for the good of the familie , if they be not moued , a●● directed by their lord ( for otherwise saith he , they are commonlie m●●sled by their owne sensualitie , and doe manie things contrarie to reaso● seeing , I say , all this is confessed by the philosophers themselues , wh● can be more probable , and consonant to reason , then that the rebelli●● of our inferiour powers against reason , and reasons impotencie , a●● imbecillitie , and all the confusion that followeth thereof in man , is consequent of some disobedience of man to God , by the meanes whe●● reason being destitute of Gods direction , and gouerment , is not able 〈◇〉 gouerne her inferiour powers , as otherwise she might vndoubted●● be , if shee were not for some offence of man forsaken , and abandon●● by almightie God .

34 Whereby we may see , how conforme to reason our Christian doctrin is , which teacheth , that the first two parents of man kind bein● made to the image , and likenes of almightie God , endued with vigo●● and light of reason , and with rectitude of will , balanced , as it were with the equalitie , and peaceful concord of motions , and affections ( b● the benefit of Gods grace , and of original iustice where with they we●● adorned ) did vngratefullie transgresse his commaundement , and so we●● not onlie worthilie depriued of his grace , and the hope of euerlastin● ioye , whereto they were ordained , but also became subiect euen in th● life to all miserie , as well of soule as bodie .

35 For the principal powers of the soule ( which are the subiects , o● seates of vertue ) were both weakened , and corrupted ; reason obscure● & blinded , the will disordered & peruerted ; the other inferiour powe●● fraught and opprest with passions , and perturbations ; the bodie incensed with flames of lust , and concupiscence ; and finallie the bridle o● Gods grace , and original iustice ( which fortified reason , and kept all the inferiour powers in obedience to it ) being taken away , they all ranne headlong to their obiects with such violence , that euer since , they draw ●ost commonlie both reason , and the will after them , by the iust iudg●ent of God , ordaining as S. Augustin teacheth , that the defection , Aug. To . 7. de peccat . meritis & 〈◇〉 , and ●ebellion of reason in man against God his creator , should be punished ●ith the like rebellion of her owne subiects , I meane the inferiour ●owers , which are ordained by nature to obay her , and in all thinges to ●e guided by her , and so we see how true it is which the Preacher saith , ●●at Deus fecit hominem rectum , & ipse immiscuit infinitis questionibus . God ●●de man righteous , and iust , and he entangled himselfe with infinit trouble , and ●●●oyles .

●6 This the philosophers found , and tried in them selues to be true , so ●●●e forth as concerneth , the disease and wound of humane nature , that 〈◇〉 to say , the effects , and sequels of mans fall , and yet seeing , and feeling ●ithal some relickes of former health , I meane some sparkes of vertue , ●nd the light of reason , not extinguished , but onlie darkened , and obscu●ed , they perswaded themselues , that mans disease was not so desperate , ●ut that there might be hope of his recouerie , and therefore they vsed ●ll endeuour , & gaue manie good precepts to that end ; but not knowing ●●e true cause of his sicknes ( as I haue said ) they erred in all the course of ●●e cure , especiallie in that they expected the remedie from mans owne ●●bour , and endeuour , thinking themselues able to arriue to the perfe●tion of moral vertue , without the grace of God , which was impossible , ●eeing that mans reason , being for his offence depriued of the conduct ●f grace , cannot possiblelie exercise her function in the due gouerment , ●nd direction of the inferiour powers , D. Tho 1.2 . q . 109. ar . 8. except shee returne to the obe●ience of her owne superiour , and be guided by him , no more then the ●ill , when it is alienat from reason , can well gouerne either it selfe , or ●he sensitiue appetit , which is subiect vnto it . S. Aug. li . 19. de ciuit . Dei ca. 25. And therefore S. Augu●●●● saith . Quam libet videatur animus &c. How laudably soeuer the soule may ●eeme to rule the body , and reason rule vice , yet if the soule , and reason it selfe , doe ●●t serue God in such sort , as he hath commaunded , they can neuer well rule , or go●●rne either of both . For how can the soule that knoweth not the true God , and is ●●t subiect vnto him , but lyeth open to the temptation , and corruption of the diuel authour of all vice , how can it , I say , be ladie , and mistres of the body , or represse vice ? Thus saith S. Augustin .

●7 And for as much also as the will of man , is no lesse alienated , and ●●uerted from God , then his reason , by the fall of Adam , and that it is requisit for the reparation of his corrupt nature ( and consequentlie for the perfection of morall vertue ) that his will be conuerted againe to God , and guided also by his grace , it followeth , that no man can attaine to the perfection of moral vertue , without his speciall assistance : an● the reason is , because the conuersion of mans will to God , is not in h●● owne power , but proceedeth principallie from Gods grace , which S. Th●●mas proueth verie learnedlie thus .

D. Tho . 1.2 . quest . 109. ar . 6. Seeing that , saith he , euerie agent , or cause worketh for an end , it m●● needes follow , that euerie cause conuerteth her owne effects , vnto h●● end , and therefore , when there are diuers , and different ends , the ord●● of those ends is to be considered , according to the order of the cause● wherevppon it followeth , that man is conuerted to his last end , by th● motion of the first agent , or cause , that is to say of almightie God , an● that he is moued , to his next end , by some secondarie , or inferiour age● as for example , the souldiar is moued to seeke victorie , by the motion 〈◇〉 his general , and to follow the particuler collours of some band , or co●panie , by the motion of his Captaine , or Coronel . Therfore , for as muc● as almightie God is the first mouer , he himselfe is the cause that all thin● are finallie conuerted vnto him , according to the nature of euerie o●● whereupon Dionisius Areopagita , Dionis . li . de diuin . nomin . ca. 4. saith . Deus conuertit omnia ad seipsum . God t●●neth all thinges to himselfe . Thus saith S. Thomas , confuting learnedlie , & so●delie , not onlie the philosophers , but also the heretikes , Valentinus , B●●lides , and Pelagius , who taught that mans corrupt nature , had sufficien● force , and power in it selfe to repaire , and rectifie it selfe , without th● helpe of Gods grace .

38 Well then , seeing all the perfection of morall vertue , dependeth on●● on the reparation of humane nature , corrupted by the fall of our first f●ther , and that the same cannot be purchased , or procured by any huma● meanes , or industrie , without the concurrence of Gods grace , it followet● that the perfection of moral vertue , is onlie to be had in the Christi●● religion , which ( as I haue shewed before , and will shew more amp●● hereafter ) is the law of grace , and onlie able to heale the wound in ma● nature , to illuminat his reason , to rectifie his will , to represse sensualiti●● and to pacifie his passions , and consequentlie to enable him , to doe th● acts of perfect moral vertue , and to eschew all vice , where vppon I conclude , that Christian religion is most political , and fit for gouerment o● state .

〈◇〉 is obiected that many Paynimes , and Infidels haue excelled in the moral , and ciuil vertues , though they were vtterlie void of grace . And for satisfaction of the obiection it is proued , that though they might haue , and had some vertues , yet they ●●ld neuer without grace , arriue to the perfection of morall vertue . Finally for the further proofe of the necessitie of grace , to the repression of vice , many examples are alleadged of the notable effects of grace , in the suddaine , and miraculous conuersion of sinners , and reformation of mens maners . CHAP. 16.

BVt here perhaps , some may demaund , how then it came to passe , that not only the Philosophers , but also many vnlearned men , yea & women amongst the Paynimes , left an eternal memorie of their rare vertues . For who can denie , but ●●at Furius Camillus the Roman , Tit . Liui . Dec. 1. li . 5. left a memorable example of excellent iu●●ice , when beseeging the Falisci , he caused a scholemaster ( who had be●●aied , and deliuered into his handes , all the children of the cheefe nobi●●tie ) to be stripped naked , and whipped back into the towne , by the ●hildren themselues , wherevppon his enemies were strooken with such ●dmiration of his vertue , that they yelded themselues , and their towne ●nto him ? And no lesse notable was the iustice of the senate of Rome , Plutar . in Pirro . ●hich hauing warre with king Pirrus , sent embassadours to admonish ●im , to take heede of his phisitian , who had offered them to poison ●im . And no lesse commendation deserued Lucius Crassus , Valer . Max. li . 6. c . 5. for his modera●●on towards Carbo his notable enimie . For when a slaue of Carbo , brought ●im a deske of his masters , wherein were all his secret papers reserued , ●mongst the which he might be sure to find sufficient matter to ouer●hrow Carbo , he would not open it , but sent the slaue backe to his master , ●ith a seruant of his owne , and the deske vnopened .

And to speake of other vertues , how famous was the continencie , T. Liui . De● . 3. l. 6. in fine . & ●iberalitie of Scipio , who hauing taken in warre , a virgin of rare beautie , ●ot onlie deliuered her inuiolat to a noble man ( though an enemie ) to ●hom she was espoused , but also gaue her , for her dowrie , the money ●hich was paid for her ransome ?

And how admirable was the fortitude of Horatius Cocles , Idem Dec. 1 li . 2. Valer . li . 3. ca. 2. who when the Hetrusci assailed the cittie of Rome , by a draw bridge , defended it himselfe ●gainst their whole armie , vntil it was cut downe behind him , whereby ●e fell into the riuer , and escaped , and as Valerius saith , drew the Gods themselues to such an admiration of his valour , that they conser●ed him from the danger both of water , and also of his enimyes . To whome may be added also diuers other Romans , T. L●ui . Dec. 1. li . 2. no lesse exempl● then the former for their valour , fortitude , and pietie to their cou●● as Mutius Scaeuola , who hauing failed to kill king Porsenna , when he b●seeged Rome , put his right hand into the fire , in the kings presence , a● there held it vntill it was burnt , partlie to take reuenge of it , for miss●● the blow , and partlie to shew , how much he contemned all the tormē● which were threatned him . Idem . De● . 1. li . 8. & . 10. And the two Decij , the father , and the son●● seeing their armies in danger of ouerthrow , vowed , and solemnely ( af●●● their fashion ) consecrated themselues , as sacrifices to their Gods , to o●taine the victorie , as I haue declared in the tenth chapter , where I ha●● also made mention of the famous acts of Marcus Curtius , Idem Dec. 1. li . 7. Valer . Max. li . 1. ca. 1. Cicero de offic . li . 3. and Marcus A●lius Regulus , memorable to all posteritie , aswell for their notable resol●tion , pietie to their countrie , and contempt of death , as for the fidelit●● and iustice of the latter , in obseruing his oath to his enimies , with t●● losse of his life .

4 What should I say of the prudence of Socrates , esteemed by the te●●●monie of the oracle of Apollo , to be the wisest man liuing , or of his p●tience , and fortitude , who being wrongfullie condemned to death 〈◇〉 the Athenians , his cuntrimen , and hauing the cup of poison in his h●●● readie to drinke , praied for the prosperitie of his enimies , and for his 〈◇〉 grateful countrie , Cic●ro Tus . q li . 1. with such constancie , and alacritie , that , as Cicero sai●● he spoke rather , like one , that was going triumphantlie to heau●● then one condemned to die miserablie like a malefactor ?

Diogenes latert . in vilis e●rum . Plutar . in Aristide . Idem in vit . eorum . 5 And what neede I speake of the excellent vertue of Plato , called e●● vntill this day , the deuine ? Or of other philosophers , as of Bias , Ana●goras , Democritus , and Crates , whose names were greatelie celebra●● amongst the Greekes , for the contempt of riches , and worldlie honou● Or of Aristides in Athens , for his rare vertue surnamed the iust ? O● 〈◇〉 Epaminundas , a famous captaine in Thebes ? Or of Timoleon in Corinth , or 〈◇〉 Dion in Sicily , or of the two Catoes amongst the Romans , and diuers othe● who no lesse excelled in martial prowesse , and ciuil prudence ( bei●● great gouernours in their common welths ) then in the exercise of a● moral vertue ? What neede I ( I say ) speake of them , seeing there may 〈◇〉 alleadged infinit examples of notable women , who haue bene also mi●rours of all kind of vertue ? For who can sufficientlie admire the liberalitie of Busa , Liui . Dec. 3. li . 2. Liui . Dec. 1 li 1. Valer . Max. li . 6. ca. 1. an Italian Matron , of whom tenne thousand Roman so●●diars escaping from the battaile of Cannae , were receiued , and mainta●ned sometime at her owne charges ? Or the chastitie of Lucretia the Roman , and of Hippo the Graecian , of whom the first killed her selfe , becaus● she was rauished by Tarquinius , and the other being taken at sea b● enimies , drowned her selfe , least shee should be violated ? In which two ●●●ertheles , it is to be noted , that their vertue consisted not in that they ●●●led themselues ( which was an vnlawfull , and sinfull act ) but in their ●●ate loue of chastitie , and regard of their honour , and reputation , for 〈◇〉 which their memorie is still celebrated in all histories .

● The which also , is to be vnderstood of the coniugal loue of the In●●n women , who vsed to burne themselues most ioifullie with the bo●●s of their husbandes , and of Cato , his daughter called Porcia , who being ●●ried to Brutus , and hauing vnderstood of his conspiracie against Caesar , Valer . Max. li . 4. c . 6. 〈◇〉 verie night before it was to be executed , gaue her selfe a greeueous ●●und with a knife , to trie how she could endure to kill her selfe , in case 〈◇〉 husbands designement should not succeede well , and afterwards vn●●●standing , that he was ouerthrowne in battaile , and had killed him●●●fe , and seeing herselfe by the careful diligence of her friends depriued all other meanes to make her selfe away , swallowed downe hoat bur●●ge coales , vntil shee was stiffled , and chooked therewith .

But I omit to touch other particulers , of the vertues of Pagan wo●en , seeing that Plutark wrote a whole tract of that subiect , Plutar . de claris mulierib . wherein he ●●ounteth notable examples of them in all kind of vertue , so that it may ●●me , that moral vertues may be had , and practised in great perfection prophane common welths , without anie assistance of Gods grace .

To satisfie , this obiection , it is to be considered , that there is great ●●fference betwixt doing the acts of vertue , and being trulie vertuous . ●●r , not onlie children , which haue not yet the vse of discretion , but also ●●d men , and bruit beastes , may doe the acts of vertue , though they can●●t be said to be vertuous , Aristot . Ethic . li . 3. ca. 1. & 2. seeing it is requisit to true vertue ( as Aristotle ●●●cheth ) that vertuous acts be donne well , and vertuouslie , that is to say , ●ith due circumstances of time , place , measure , order , and especiallie ●ith due election of the end In which last point , the actions of Pagans ●●r the most part failed of true goodnes , and vertue , because they were ●●t referred to God , the author of all vertue , and goodnes , but most ●●mmonlie to vaine glorie , or els to some priuate , or publike commo●●tie , or at least to vertue it selfe , without anie further relation to God 〈◇〉 all .

This was notablie obserued , by S. Augustin in the famous , D. Aug. de ciuit . li . 5. c . 12.18.19 . & 20. and wor●●ie acts of the first Brutus , Camillus , Torquatus , Fabritius , the two Decij , Mu●●s Scaeuola , Marcus Curtius , and generallie of all other Romans , whom he ●heweth euidentlie to haue had no other scope , or end in their actions , ●ut either the loue of their common welth , or a desire of honour . Where ●ppon it is to be inferred , that neither their acts , nor anie other of Gentils , referred to the same end , could be trulie vertuous . For as S. Augus●●●● saith ; Ibid . Non est vera virtus , nisi quae ad eum finem tendit , vbi est bonum homm●●● quo melius non est . Yt is not true vertue , which tendeth to anie other end , then th●● wherein is the best , and cheefe good of man , that it to say , almightie God , 〈◇〉 his seruice .

10 And this is euident by the verie nature of vertue , whereto nothi●● is more requisit , then to make a good election of the end , of euerie act●● ( and therefore Aristotle teacheth , Ethic . li . 10. cap . 8. D. Tho . 1.2 . quest . 57. ar . 5. that no moral vertue , can be witho●● prudence , whereto the choise of the end in all vertuous actions , especia●● belongeth . ) Where vppon it followeth , that seeing reason teacheth , th●● God is not onlie the first cause , and creator , but also the natural end 〈◇〉 all creatures , it must needes be the office of true prudence , to direct 〈◇〉 humane actions , first and principallie to him , and secondarilie to oth●● lawful ends , in which respect the action which is not finallie , & chee●● referred to God , cannot be prudent , nor consequentlie trulie vertuo●●

11 And although it is not altogether vnprobable , that some few amō● the Paynimes , I meane the philosophers ( or at least some of them , ) mig●● haue , or perhaps had , some relation in their actions , to the authour 〈◇〉 nature , ( that it to say to God ) either in particuler , or in general , neu●●theles , it cannot be said , that they could arriue to anie perfection of m●ral vertue , because there is requisit thereto , not onlie to make a go●● choise of the end of euerie action , and to performe the same with 〈◇〉 circumstances , but also to haue a perfect connexion , of all the mor●● vertues , and to perseuer in the continual vse , and practise of them , y●● and to eschew all maner of vice ( as Aristotle , Ethic . li . 1. c . 10. & li . 10. ca. 5. and all other philosoph●● teach expreslie ) which no paynime euer did , nor is anie way possi●●● for mans weake , and corrupt nature , except it be repaired , and cured●● grace .

12 For although , when mans nature was sound , and vncorrupt ( as 〈◇〉 was in Adam before his fall ) he might doe all thinges , D. Tho . 1. 2. q . 109. ar . 2. c . which w●● proportionable to his nature , and consequentlie performe all the acts 〈◇〉 morall vertue , yea and perseuer in the exercise thereof , yet now his n●ture being so weakned , and corrupted as it is , he cannot doe either 〈◇〉 both of himselfe , and yet neuertheles , being not wholie corrupted , ( 〈◇〉 reason retaining still some superioritie ouer his inferiour powers ) 〈◇〉 hath so much force , and power left , that he may with diligent praem●ditation , and heede , doe some particuler acts of vertue : euen as a sic● man , may performe some acts , of a whole and sound man , but not a●● that which a sound man can doe vntill he be perfectlie cured , a●● healed .

13 Furthermore , great difference is to be noted betwixt the power , and ●●bilitie to auoid all vice , and to eschew anie one particular vice , or ●●me . For those two powers , do depend on diuers causes , and therefore ●●st needes be verie different betwixt them selues .

The power to auoid anie one sinne , proceedeth of a particular cause , ●●t is to say , of the natural subiection of the appetit to reason , and of ●●e libertie of mans will , whereby he may ( not withstanding the cor●●ption of his nature ) resist , as I haue said , some light temptations , and ●●oid some particuler sinnes , but the power to eschew all vice , or sinne ●●pendeth on an vniuersal cause , that is to say , on the due subordina●●●n , and subiection of all the inferiour powers of the soule to the su●●●iour ( to wit to reason , Chap. 15. nu . 33. & sequent . D. Tho . 1.2 . q . 109. ar . 8. and to the will ) and that they be subiect to ●●●d , and gouerned and moued by him , as I haue signified before . For ●●●hough a man may , by the libertie of his will , withstand some mo●●ns , or temptations , which he forseeth , or expecteth , keeping due watch ●pon himselfe , yet as long as his will is alienated from God , and all the ●●●eriour powers of his soule so prone , and headlong to their obiects , ●●d so rebellious against reason ( as in our corrupt nature they are ) he ●●●not still perseuer in his watch of himselfe , but shalbe often caried ●●ay with the vehement , and suddaine temptations of the world , Arist . li . 3. Ethic . the ●●●h , and the deuil , especiallie seeing that ( as Aristotle saith ) in sud●●●ne motions , a man commonlie followeth his habite and inclination , ●●●her then his praemeditate purposes . Besides that the motions , and ●●●ptations of sinne , are often times so manie at once , that he cannot ●●●e sufficient praemeditation , against them all , but by seeking to auoid ●●e , he shall fall into an other , except he be supported by some superna●●●all helpe .

Where vppon it followeth , that the Paynims , or Infidels could neuer themselues , attaine to the perfection of moral vertue , but were conta●●nated with manie vices , & foule sinnes , before they could come 〈◇〉 get 〈◇〉 one vertuous habite . And therfore the nature of sinne being such , ●●●t when it hath once got possession of the soule of man , it draweth ●●●l into it more corruption , and infection , except it be cleansed by ●●●ce , it is no maruaile that they , being void of grace , were so de●●essed with the weight of their owne sinnes , that they could nei●●●r raise themselues to the perfection of vertue , nor yet with●●uld themselues from horrible vices . For , euen as a bowle , or ●●ne cast downe a hil , gathereth still force , as it goeth , and runneth ●●et the longer , the faster , vntill it come to the bottome : euen 〈◇〉 a sinner not reclaimed , or staid by Gods grace , falleth commonlie from sinne to sinne , and euer the longer the worse , vntil he com● ( as the wise man saith ) in profundum , S. Greg . in c . 34. Iob . c . 9. into the depth of sinne ; where v●pon , S. Gregory saith , that the sinne , which is not washt away with r●pentance , draweth a man , with the weight thereof to other sinnes . A●● the psalmist saith to the same purpose . Psal . 90. Via impiorum tenebrae , & lubric●● The way of the wicked is darke , and slippery , because being destitute of t●● light of Gods grace , he slideth still from one sinne , to an other , whi●● also the prophet Hieremy , affirmeth of Hierusalem , and of all sinners . P●catum , Hierem . Thren . 1. saith he , peccauit Hierusalem , & propteria instabilis facta est . Hierusal●● hath sinned a sinne , and is therefore become vnstable . And S. Chrisostome expre●seth the same , with a notable example , or similitude saying ; that euen a shipp which lacks a sterne , cannot goe , whither the pilot will , b● whither the storme , or wind driueth it : so also the man , that is void●● Gods grace , is carried away with vice , and sinne , vntill he runne vpp●● the rocks of all wickednes . Finallie this may be confirmed by the exp●rience , that hath bene had , of the bad , and vicious liues of the best p●●losophers , notwithstanding their doctrin , and vaine oftentation of v●●tue , as I haue shewed sufficientlie in the first part of this treatise .

15 Therefore I conclude vppon all the premisses , first , that althou●● some of the Gentils did some notable acts of moral vertue , some in 〈◇〉 kind , and some in an other ( whereby , as I signified in my first part , af●● in manie ages were counted vertuous ) yet none of them euer arriued 〈◇〉 anie perfection of moral vertue , or were trulie vertuous , partlie beca●●● they neuer had that connexion of all the vertues , which in the opini●● of all the philosophers is requisit , to the perfection of moral vertue , a●● partly because they were all of them vicious , and wicked in some ki●● of vice , or other : and lastlie , because they were void of Gods gra●● which is the onlie meanes to repaire the corrupt nature of man , and 〈◇〉 enable him , to doe all that , which is necessarie to perfect vertue .

16 Secondlie , I conclude , that seeing the perfection of moral vertue●● requisit to the perfection of common welth , and that the same cann●● be had without the grace of God , and againe that Gods grace is ( a●● haue shewed in the last chapter ) proper to Christian religion , it m●● needes follow , that Christian religion is most political , and necessa●● for gouerment of common welth .

17 All this wil be yet more euident , if we consider more particularlie , 〈◇〉 maruelous , or rather miraculous effects of Christian religion , in reform●● the mindes , & manners of men . For although I haue said somewhat the●● alreadie , Chap. 15. yet I thinke it conuenient to add also somewhat more conc●●ning the same point , to the end , it may be as cleare , as the sunne . The●●fore Lactantius endeuoring to shew , Lactant . li . 3. c . 25. how vainelie the philosophers la●●ured to reforme the mind , and manners of men , by their morall phi●●sophie , teacheth that the remedie of mans infirmitie and corruption , ●●ght to be such ( in respect both of the priuat , and of the publike weale 〈◇〉 man ) that it may extend it selfe to euerie man , of what degree , state , ●●vocation soeuer he be . For as euerie man participateth of the disease ●●reditarie to humane nature : so it is reason , that euerie man also may ●●rticipat of the remedie . In which respect , some of the philosophers , ●●s namelie the Stoicks ) thinking the knowledge , and practise of philo●●phie , to be absolutelie necessarie for the perfection , and felicitie of ●●an , taught that all sorts of men , and women , rich , and poore , bond , and ●●ee , ought to be philosophers , wherein , ( as Lactantius , Idem ibid . noteth verie wel ) ●●nati sunt facere , quod veritas exigebat , sed non potuit vltra verba procedi . They ●●deuored to doe that which veritie , and truth required , but could goe 〈◇〉 further then to wordes .

●● Thus saith he , and most trulie , for two reasons before declared . The ●●e for that their philosophie could not reach to the roote , and cause of ●ans disease : and the other because none could attaine to the know●●dge , and practise of it , but onlie a few , such I meane as had habilitie , & ●●sure from other emploiments , to attend to the studie thereof , which ●●s it is euident ) the greatest part of the common welth by farre cannot ●●e , and if they could , yet verie manie haue not sufficient capacitie to ●●rne , and studie it , and therefore Cicero saith . Philosophia est paucis contenta , Cicero Tusculan . q . li . 5. ●●dicibus , multitudinem consulto ipsa fugiens . Philosophy contenteth it selfe with the ●●dgement of a few , and purposely flieth from the multitude , that is to say , from ●●e common sort of men . Where vppon Lactantius , concludeth verie well , Lactant . li . 3. c . 25. ●●at therefore philosophie , is not true wisdome , as the philosophers af●●med , and taught it to be . For if wisdome , saith he , be giuen by almightie ●●d for the benefit of mankind , he gaue it to the end , that euery man may be partaker ●●ereof , but these philosophers doe vsurpe this common , and publike benefit to themsel●●s , as though they would hoodwinck , and blindfould all other men , and that no ●an but they should see the same , &c.

●● Therefore seeing the nature of man is capable of wisdome , it is conuenient , that ●●sbandmen , artificers , women , and men of all sorts , and vocations , be taught it , to ●●e end they may become wise thereby , which is an euident argument to proue , that ●●ilosophy is not true wisdome , the mistery whereof , hath more ostentation in a long ●●ard , and a cloake , then good effect in workes , and actions .

●0 Thus saith Lactantius , signifiing notablie , the defect , and insufficiency ●f philosophie and other humane meanes , for the reparation of humane ●ature , and the reformation of mens manners , which he teacheth also to be the true , and proper effect of Christian religion in these wordes .

Idem ibid . 21 That which the philosophers , by the instinct of nature , thought conuenient to be donne , & yet could neuer doe themselues , is performed by th● heauenly doctrin ( of Christian religion ) which onlie is true wisdome . Fo● can the philosophers perswade anie man , who could neuer fully persw●de themselues ? Or can they represse anie mans passions , temper anie ma● wrath , or restraine other mens lust , when they themselues are ouerco●● with vice , & therfore must needs acknowledge the force of their ow● corrupt nature ? Whereas dailie experience sheweth , what power the c●●maundements , or the law of God haue in the mindes of men . For let 〈◇〉 man be neuer so colerick , or furious , and with a few words of God , will make him as meeke , & quiet as a lambe ; let him be coueteous , a●ricious , or nigardlie , I will make him liberal , & to giue his money free● with his owne handes ; let him be neuer so timerous , and fearefull 〈◇〉 torments , or death , he shall contemne gallowes , fire , and the bull of Ph●laris , let him be libidinous , adulterous , and riotous , you shall straight 〈◇〉 him , chast , and continent ; let him be cruell , and bloudie , his furie sh●● suddainlie be changed to clemencie ; let him be vniust , a foole , and a s●●ner , he shall become iust , prudent , and innocent ; for with one on●● washing ( that is to say of Baptisme ) all his malice shal be abolished , & 〈◇〉 And was there euer anie of the philosophers , that euer did , or was ab●● to doe these thinges , who when they had spent all their liues in the st●die of philosophie , could neither make them selues , or anie man els , t●● better , if nature did neuer so litle repugne ? Therefore all that the●● wisdome could performe , was to hide vice , and not to reforme it , whe●● as the commaundements of God , doe so wholie change a man , and c●● him in such a new mold , that you will not know him to be the same m●● Thus farre Lactantius , declaring his experience , aswel concerninge the ph●losophers which liued in his time , as also touching the effects of Christ●●● religion in the Gentils , who were dailie conuerted in his daies , whic● was in the time of Constantin the great , to whome he wrote .

22 This mutation of mind , and manners , whereof Lactantius speaket● is ( as I haue said ) a special effect of Gods grace , infused into the soule 〈◇〉 man , per Spiritum sanctum qui datus est nobis , by the holie Ghost which is gi●●● vnto vs , Rom . 5. D. Ambros . in Euang . Luc . c . 1. whereof , S. Ambrose saith Cui adest spiritus gratiae , nihil deest , & 〈◇〉 spiritus Sanctus infunditur magnarum plenitudo virtutum est . He that hath 〈◇〉 spirit of grace , wanteth nothing , and whosoeuer hath the holie Ghost infused i● him , hath the plenitude , or perfection of great vertues . That is to say , of th● three vertues , called Theological , to wit , Faith , Hope , & Charity , whe●● by mans vnderstanding is illuminated , and his will not onlie inflame● with the loue of God , but also drawne , moued , and disposed to the exe●ution of his commaundements , and the inferiour powers of his soule ●re made obedient to the superiour , and consequentlie to the law of God , which ( as I declared before out of the prophet , Chap. 15. nu . 14.15 . & 16. ) is written in the ●arts of the faithful , in so much , that those things which before seemed , ●nd were to mans corrupt nature impossible , ( as the perfect practise , ●nd exercise of the morall vertues , and the obseruation of Gods com●aundements ) became afterwards , not onlie possible , but also easie to ●e performed .

●3 This the prophet foretold , when speaking of the comming of Christ , Esay . 46. ●nd the vocation of the Gentils , he said . Erunt praua , in directa , & aspera in ●i●s planas . The crooked shalbe made straight , and the rough waies shal be made ●●uen , and plaine , that is to say , the peruerse , and crooked natures , and ●onditions of men shal be rectified by grace , and the way of vertue , and ●f Gods law , which before was full of asperitie , and difficultie , shal ●ecome facil , and easie , yea , sweete , and pleasant , and therefore the Royall prophet saith , of the commaundements of God , that they are . ●ulciora super mel , & fauum . More sweete then the honie , and the hony combe . Psal . 18. Chap. 17.18.19.20 . & 21. Of which point I will speake more particulary , and amply after a while , when I shall treat of the end , and felicitie of man , and common welth .

●4 And although almighty God for the humiliation of his seruants , & ●heir greater merit , giueth them manie times his grace by degrees , yea , & ●ermiteth them to haue great , & long conflicts , with their owne peruerse ●atures , before they can ouercome them ( suffering them to fight , & assi●●ing them therein , and giuing thē in the end both the victorie , & crow●●e , for their fight ) neuertheles , for his owne greater glorie , and our com●orts , he bestoweth manie times his grace in such abundance , & worketh ●uch sodaine conuersions of men from Infidelitie to his faith , & from vice ●o vertue , that it cannot iustlie be ascribed to anie other meanes , then to ●he force of his grace , though Infidels , & wicked men , who haue not had ●nie experience , or tast thereof in them selues , so litle vnderstand it , that ●orphiry the philosopher , and Iulian the Apostata , taxed either our holie ●criptures of vntruth , or the Apostles of leuitie , and follie , for that they ●ollowed our Sauiour Christ at the first call ; D. Hiero . l. 5 comment . in Mat . c . 9. which cauil S. Hierome answe●eth notably well saying , that if there be such force , ( as we see ) in Lett , and the ●●adstone , to draw vnto them straw , and yron : how much more was the lord of ●ll creatures able to draw vnto himselfe , those whom it pleased him to call . Thus ●aith S. Hierome , whereto I add , that if the Apostles were fooles for fol●owing Christ at his call , then many greate philosophers , yea , & the whole ●orld conuerted by thē , & by such other , had lesse reason to be Christians then they , and may farre more worthilie be noted of follie .

25 But no meruaile , that almightie God wrought such suddaine , an● strange mutations in men by his owne Sonne , whiles he was here on● earth , seeing he hath donne the like euer since in all ages , and daily doth both by his seruants , and also by other meanes , through the merits of h●● said Sonne , our Sauiour , as appeareth in our holie scriptures , by the su●daine conuersion of three thousand soules , Act. c . 2. Act. c . 8. Ibidem c . 9. at S. Peters first sermon ; and o● the Eunuch by Phillip the disciple , with onlie one conference , and 〈◇〉 Saul , who of a persecutor suddenlie became an Apostle , and of the gre●● philosopher Dionisius Areopagita , Ibid . c . 17. conuerted also by one sermon of th● same Saul , then called Paul ; as also of diuers others , which I omit , to th● end I may alleadge a few examples out of other histories of later time● thereby to shew the admirable effects , and operation of Gods grace i● Christian religion from time , to time .

Euseb . li . 3. c . 17. Chrisost . ad Theodor . lapsum . Ioan . Cassian . collat . 24. c . 21. Baron . an . 26 We read in Eusebius , and diuers other authors , that S. Iohn the Eua●gelist , hauing recommended a yong man to the care , and instruction of 〈◇〉 certaine Bishop , and vnderstanding after some yeares , that the yong ma● had not onlie abandoned the Bishop , and the Christian faith , but w●● also become a captaine of common theeues and murderers , he wou●● needs goe seeke him , where he vsed to robbe , and spoile the passenge●● & falling first into the hands of his companions , he desired to be broug●● to their captaine , who , as soone as he saw him , beganne to runne away but S. Iohn cried vnto him to stay , telling him that he desired nothing a● his hands , but his eternal good , offring to pawne his owne soule for h●● saluation , where vppon the yong man returned , and with aboundanc● of teares craued pardon , of God , and him , submitting himselfe vnto h●● direction , and so entire , was his repentance , and conuersion , that short●● after S. Iohn made him Bishop .

Sozo . eccles . hist . l. 1. c . 17. Raffin . li . 1. ca. 3. 27 We reade also of an other strange , and suddaine conuersion of a gre●● philosopher to the Christian faith , in the first general councell of Nu●● This philosopher disputing with Christian Bishops , could not be ga●ned , and conuerted by way of arguments , or other meanes , vntil at la●● an vnlearned , but a verie holie Bishop called Spiridion , proposed vnto hi●● simplie our Christian doctrin of Christ incarnat , and crucified , and aske● him , whether he beleeued it , or no , whereto he answered , that he beleeued it , and confessed himselfe to be ouercome , gaue him great thanke● and protested publikelie , that by an vnspeakeable , and deuine power , h●● was alreadie conuerted to the Christian faith .

D. Aug. l. confess . 8. c . 6. 28 S. Augustin ; also recounteth an admirable effect of Gods grace , i● two companions of his friend Potitianus , at Treuers in Germany , the emperour being there . The storie is thus . Potitianus , and three other secular ●●en walking abroad , in an orchard , two of them , seuered themselues ●●om the other , onlie to talke together more priuatelie , and passing too , ●●d fro , found by chance a poore cottage , or cell of some religious per●●ns , where there was a booke of the life of S. Anthony the famous here●●it , which the one of them ( who was a man of account in the empe●●urs court ) beganne to read , and was within a while , so inflamed with ●●e loue of God , by the example of that holie man , that he cast his eies ●●pon his freend , and said . Tell me I pray you , what doe we pretend by all our ●●bours in the court ? Doe we seeke ought els , or can we hope for greater happ , then 〈◇〉 haue the emperours fauour ? And if we obtaine it , how fickle a thing , and full of ●●nger is it ? And by how many dangers doe wee tend to greater danger ? Whe●●as , if we will seeke to haue Gods fauour , and friendshipp , we may haue it pre●●●tly , with security . Thus said he , and pawsing a while , told his friend that ●●e was resolued to leaue the court , and the world , at that verie instant , ●●d to remaine there to serue God during his life , asking him , what he ●ould doe , who being no lesse moued by his example , then by his rea●●ns , but most of all by Gods grace , which moued , & guided them both , ●etermined also wholie to renounce the world , and to stay with him ●●ere .

●● Towards the euening Potitianus , and his other companion , seeking ●●l about for them found them at last in that poore cell , and vnderstan●●ng their firme resolution , and being requested by them , not to molest ●●em , in case they would not take the same course themselues , tooke ●heir leaues of them , with manie teares , and ( as S. Augustin saith ) Trahen●●s cor in terra , abierunt in palacium . Drawing their hartes after them vppon the ●arth , went backe to the emperours palace , whereas the other two hauing , saith 〈◇〉 Augustin , setled , and fixed their harts in heauen , remained in the cell , hauing ●●ene both of them handfast , and betrothed , to two maids , who hearing ●f their resolution , dedicated also their virginitie to God . This was rela●ed in this manner by Potitianus himselfe to S. Augustin , who also decla●eth a notable , and strange operation , of Gods grace in his owne con●ersion , which I thinke good to touch breefelie , seeing I haue had this ●ccasion to speake of him .

●0 S. Augustin , hauing forsaken the companie , D. Aug. li 8. confes . c . 12. and heresie of the Mani●hees , and yet neither being baptized , nor reclaimed , from his former dis●olute life ( which still withheld him from Baptisme , and the perfect pro●ession of Catholicke religion , ) he felt one day , such motions of Gods ●race , and thereby had such a conflict with himselfe , that he burst forth ●nto aboundance of teares , and cast himselfe prostrate vppon the ground , where after a while he heard a voice , as it were of a boy , or a girle si●ging these words , tolle lege , tolle lege , take vp , and read , take vp , and read , an● not seeing anie likeliehood , that it could proceede from anie child , 〈◇〉 other mortal creature , he perswaded himselfe , that almightie God adm●nished him thereby to take a booke , and to note for his owne instructi●● that which he should first chaunce to cast his eie vppon , as he had vnde●stood the like of S. Anthony , the Heremit , who opening the new Test●ment , by chaunce , and lighting vppon the words of our Sauiour . Goe , a●● sell all that thou hast , Matth . 9. and giue it to the poore , &c. tooke the same as spoken vn●● him , and there vppon determined to abandon the world . With this co●ceit S. Augustin opened the booke , of the new Testament , wherein th●● which first occurred to his sight , was these words of S. Paul , to the Rom●● Honeste ambulemus , Rom . 13. non in commessationibus &c. Let vs walke honestly , not in b●quetting , and dronkennes , not in bedds , and lasciuiousnes , not in contention , and an●lation , but put vppon you our lord Iesus Christ , and doe not pamper your flesh in co●●●piscences &c. Which when he had read , he shut the booke being full● satisfied ; for hauing read but so farr , he felt presentlie , as he saith , such 〈◇〉 light of securitie infused into his hart , that all obscuritie , and furth●● doubt , was cleane expelled , in so much , that he affirmeth of himself● that from that time forward , he determined to liue chast , and to haue 〈◇〉 further hope , or care of this world , resoluing to become a perfect Chr●stian , and to dedicate the rest of his life , wholie to the seruice of Go● which he after performed to Gods glorie , and to the great good of h●● Church .

31 I cannot omit , the strange conuersion of the famous Pachomius , fou●der of the religious monkes of AEgipt , called Tabennesiotae . This Pachomi●● being a Gentil , and prest for a souldiar , in the warrs betwixt the emp●rour Constantin , and Licinius , passed by Thebes in AEgipt , where there we●● manie deuout Christians , who of their ordinarie charitie to all stranger● releeued greatelie Pachomius , & his companie , being all in great necessit● for lacke of victuals , wherewith Pachomius being much moued , dema●ded what maner of men , and of what profession they were , that vse● such extraordinarie pietie , and curtesie to strangers , and being told th●● they were Christians , and that it was one speciall point of their profe●sion , to vse great charitie towards all men in necessitie , he was presentl● illuminated , Metaphas . 14. May . Baron . an . 316. saith the storie , in his vnderstanding , and enflamed with th●● loue of God , and of Christian religion , in such sort , that his hart bein● withall full of ioy , he went a litle aside , and after feruent praier to almightie God , vowed to become a Christian , & when that warre was ended , wa● baptised , and became , a man of great fame , for his miracles , & austerity o● monastical life , Pallad . de vita SS . Patrum . c . 38. hauing vnder his gouerment seauen thousand religious ●●●ciples , as Paladius testifieth .

●● An other conuersion no lesse strange , and admirable , then anie of the ●●●mer , hapned in Fraunce , by the ministerie of S. Bernard , in williā Duke 〈◇〉 Aquitany , & earle of Poytou , a man no lesse famous for the huge great●●s , strenght , and valour of his person , then infamous for his wicked , ●●d vicious life , being giuen ouer to all vice , and wickednes , and a great ●●otectour , and defendour of the Antipope Peter Leon , Theobald . apud Surium , 10. Febru . Bernardus Abbas Boneual . in vita S. Bernardi . Baronius Tom . 12. anno . 1135. against the true ●●pe Innocentius , the second .

This duke being excommunicated for his schisme , and great persecu●●●n of good men , was manie times solicited by S. Bernard , and others , to ●●ange his course of life , and to reconcile himselfe to the Church , but 〈◇〉 in vaine , for he shewed him selfe dailie more obstinate , raging , ●●eatning and blaspheming , vntill at length in an assembly of the no●●●itie and clergie , S. Bernard ( moued no doubt by the spirit of God ) ●●ought the blessed sacrament to him in presence of all the people , and ●●d , I , and manie other seruants of God , haue entreated thee in Gods ●●me , to haue care of thy owne soule , & no longer to trouble the vnion , ●●d peace of the Church , and thou hast contemned vs , and thy owne sal●●tion , now , thy Lord , and God himselfe commeth to entreate thee , ●●hold him heere , the Sonne of the virgin , and the Lord , & head of that ●●urch , which thou persecutest , in whose name the knees of all creatu●●● , in heauen , & earth , and hell doe bow , thy Iudge , in whose hand , and ●●●wer thy soule is , & euer shalbe to be punished , & rewarded eternally , ●●●lt thou then despise him , as thou hast despised his seruants ? The duke ●●aring this , trembled , & fell to the ground before the Blessed Sacrament : at ●●e feete of S. Bernard , and would not arise vntil the holy man , bad him ●●nd vp to heare his sentence , which was , that he should submitt him●●●fe to the Bishop of Poytou there present , whom he had in former time ●●●olentlie driuen out of his Church , and that from thenceforth , he ●●ould be obedient to Innocentius the true pope , and his supreame pastor , ●●ich he presentlie performed , crauing pardon of the Bishop , and pro●●sing obedience to pope Innocentius , and so aboundant was Gods ●●ace in him , that he not onlie presentlie reformed his wicked life , ●●t also shortlie after gaue ouer his Dukedome , distributed his ●●ods vnto the poore , retired himselfe from the world , and spent ●●e rest of his dayes in most religious , and austere penance . He died 〈◇〉 the yeare of our Lord , one thousand one hundreth fiftie six . ●●nd it pleased God to glorifie himselfe in him by so manie nota●●e miracles , both during his life , and after his death , Obijt . an . 1136. that he was canonized , and is worthilie honored in the Church as a Sainct .

33 I omit for breuities sake manie wonderfull conuersions , aswell o● Infidels , as wicked Christians , to speake of one amongst diuers othe● wrought by the praiers of S. Caterin of Siena . There was in that city , 〈◇〉 wicked , Raimund . de Capua in vita B. Catar . l. 3. c . 14. and desperat yong man called Nanni di Seruanni , by profession● souldiar , who had mortall quarrels with diuers for one cause , or othe● and being requested as well by them , as by others to make peace , a●● composition with them , he could by no meanes be induced vnto it , b●● remained resolute to doe them some mischeefe , as oportunitie shou●● serue , where vppon some good men his freendes , by great importunit●● persuaded him onlie to speake with . S. Caterin of Siena ( who was the● liuing in the cittie , and famous for her holie life ) by whose meanes th● hoped , that God might impart his grace vnto him , but he assured the● that though he went vnto her it should be but in vaine , for he was ●●solued to be reuenged , and afterwards hauing talked with her to satis●● his friends , he told her , that nothing in the world but the blood of 〈◇〉 enimies , should be able to make peace betwixt him , and them , and would needes depart . Where vppon she being moued with great co●passion of his desperate state , eleuated her mind to God , crauing the a●●stance of his grace , for the yong mans conuersion , which through Go●● goodnes , wrought such effect , that he staied vppon a suddaine , as it w●●● amazed & exclaimed saying , o Lord , what is that which tieth , & holde●● me , that I cannot depart ? and presentlie fell downe at her feete , and w●●● manie teares promised to doe what soeuer she would haue him . Beho●● then saith shee , how merciful God is towards you , I spoke to you 〈◇〉 your owne good , and you would not giue eare vnto me , I haue spok●● to God for you , & he hath heard me , whereby you may see , how m●●● you are bound to his deuine maiestie . And so with manie good less● she dismissed him verie repentant , and he proued afterwards a verie ch●ritable , and good man .

34 Diuers other suddaine , and miraculous conuersions of great , a●● greueous sinners , by the praiers of that holie woman , are also witne●● by graue authours , who liued in the same time , which I let passe , to co●clude with the relation of the like strange effects of Gods grace in 〈◇〉 mutation of mens minds , by the praiers , and endeuours of a holie man these our daies , Ribadeneira in vita B. Ignatij . to wit father Ignatius Loyola , founder of the holie socie●● of Iesus , who whiles he remained in Rome , laying the foundation of 〈◇〉 societie , had no lesse contradiction therein , then other founders of ho●●● orders haue had heretofore , by the malignitie of the diuel , & especia●● in the yeare one thousand fiue hundred thirtie eight , at what tim● amongst diuers other ( who by the malice , and practise of euil men were ●●censed against him ) the Cardinal Domenico de Cuppis , deane at that time ●f the colledge of Cardinals , was so farre transported with false reports , ●●at he laboured to alienat from him , and his brethren , one of their ●●eatest benefactors called Quirinio Garzonio , in whose house father Igna●●●● lay , but Quirinio being often admonished , and solicited by the Cardi●al to abandon the father , beseeched him at last , that he would talke with ●im , and admit him to his purgation , for such things , as were laied to his ●hardge ; the Cardinal was content he should come , and bad Quirinio ●●ring him vnto him , saying that he would handle him , as he deserued . ●he father came , and was with him two houres in his chamber alone , 〈◇〉 which time almightie God wrought such alteration , and change in ●●e Cardinal , that , as he after told himselfe to Quirinio , he cast himselfe at ●●e fathers feete , demaunding pardon of God , and him , for the euil opi●ion he had in former time conceiued of him , & the wrong he had donne ●im , in reporting euil of him , and in conclusion , ordained presentlie a ●reat almes to be weekelie giuen to him , and his companie , and was euer ●fter during his life , one of their greatest patrons , and protectors .

And no lesse force God gaue also to the same fathers words , and per●wasions , not onlie for the conuersion of sinners ( as may appeare by very ●any , whom he suddainelie drew to repentance , Idem ibid . and change of life ) ●ut also in appeasing the troubled consciences of manie in temptation , 〈◇〉 ( to omit diuers other examples , ) was most euident in a Iew called ●●aac , who being conuerted to the Christian faith , and remaining with ●ther conuertits in the house of the fathers to be instructed , and prepa●ed for Baptisme , had one day such a violent temtation , that he was vp●on a suddaine as it were distracted , and out of his wits , crying out to ●aue the dore opened , that he might be gone , being fully determined , as ●e said , not to be Baptized , & no request , or perswasion of the other fa●hers would serue to appease his fury , vntil father Ignatius himselfe came , ●ho saying no more to him , but onlie , Restate con noi Isaac , Stay with ●s Isaac , wrought such a change in him ( through the operation of the ●olie Ghost concurring therewith , ) that he presentlie returned to his ●ormer tranquilitie , and peace of conscience , and after receiued the holie ●acrament of Baptisme .

●6 These few examples shall suffise to shew the great force , and nota●le effects of Gods grace , in the suddaine change of mens minds , and mā●ers , whereby it may appeare , whence proceedeth all the perfection of ●he moral vertues , consisting in the perfect commaund , and gouerment ●f mans passions , and affections , wherto some men attaine sooner , and some latter , according to the measure of Gods grace , mouing thei● wills , Cor . 15. and cooperating together with them , in which respect the Apostle saith . Non ego sed gratia Dei mecum . Not I but the grace of God with me● whereof I shall haue occasion to speake more amplie els where .

37 Therefore I conclude , that seeing the perfection of common welt● dependeth vppon the perfect vertue of the members thereof , and th●● the perfection of vertue proceedeth onlie from grace , which cannot b● had , but by Christian religion , it followeth not onlie , that Christian re●●gion is necessarie for common welth , but also that no common welt● can be perfect without it : which would yet be much more euident , 〈◇〉 I should treat particulerlie of the most effectual , and excellent meane● whereby God giueth his grace in Christian religion , to wit of the hol●● sacraments , praier , fasting , mortification , pious , and holie worke● whereof I omit to speake here , because I must necessarilie treat there●● in the third part of this treatise .

38 And therefore this shall suffise for the present , touching the nece●sitie of Christian religion in common welth ( so farr forth , as concerne●● the perfection of moral vertues ) which was the first of the two point● that I promised to handle . And now I will come to the other , and pro●● the dignitie , and necessitie of Christian religion in common welth , b●cause the felicitie of man in this life , and consequentlie of comm●● wealth , consisteth therein : which point I hould to be so necessary , an● important for euerie man to know , and well to ponder , that I m●● craue thy patience , good Reader , whiles for thy speciall benefit , I e●large my selfe some what in the discourse , and discussion thereof , and 〈◇〉 manie notable considerations incident thereto .

The necessitie of Christian religion , for the good gouerment of state is further prou● by the end , and felicity of man , and common welth , because the same can●●● be obtained but by Christian religion . And for as much , as it is declared befor● that aswel the Pagan philosophers , as our Christian deuines , place the felicity 〈◇〉 man , and of common welth in contemplation ( which is an act of religion , 〈◇〉 it is here discussed what maner of contemplation , the philosophers required this felicitie , what practise they had of it , what delight they taught to 〈◇〉 in it : and lastlie , what experience they had of that which they taught concerning the same . CHAP. 17.

BEing now to shew that the end , and felicitie of man in this life , and of common welth consisteth onlie in Christian religion , I am to put thee in mind , good Reader , of two thinges , which thou must haue obserued before . The one is , Chap 4. that ●hen I treated of religion in general , and of the happines of man consi●●●ng therein , I proued my intent by the testimonie , aswell of the ould ●●ilosophers , as of holie Scriptures , and Fathers . The other is , that al●●ough Aristotle , and Plato , with their followers the Peripateticks , and Pla●●iks , as also Trismegistus , and other philosophers , seemed now and then 〈◇〉 dissent in words , concerning the end , and felicitie of man in this life , ●●●t they agreed all in effect , placing the same in the contemplation 〈◇〉 God , requiring thereto the loue , and worship of him , with the con●●nual exercise of all vertues , all which concurring , is nothing els but ●●ligion .

Therefore now , being to applie all that former discourse of religion 〈◇〉 generall , to Christian religion in particuler ( whereto it serued , but for preamble ) I will prosecute the same course , that before I held , confir●ing our Christian doctrine , with the testimonies of the philosophers , ●●ewing also , as occasion shal be offred , how farr they had knowledge ●f the truth , and in what they erred concerning matter of religion . ●nd for asmuch , as I proued euidentlie in the fourth chapter , that ●he happines of man in this life , and of common welth , consisteth ●rincipallie in the contemplation of God , and seeing also that manie ●oe not know either what contemplation is , or how it may bea●●fie man , and common welth , neither yet perhaps doe beleeue , or ●onceiue , that there is anie such sweetenes or delectation therein , as ●ay make it worthy to be counted felicitie ; I hould it necessarie to ●reat aswell of philosophical , as of Christian contemplation , and to ●hew wherein they agree , and how they differ , what the philosophers ●equired to theirs , what delectation they taught to be therein , what ●●ight , or knowledge of God , or what vnion with him they had , or could ●aue by the practise thereof : as also what Christian contemplation is , what is requisit thereto , how notable , and necessarie is the vse and practise of it . Lastlie , how incomparable is the delectation , and benefit thereof , whereby it shall manifestlie appeare , that the on●ie true felicitie , which man in this life , and common welth may possiblie obtaine , consisteth therein . In all which discourse , I hope thou shalt find ( good Reader ) diuers things , as well for thy i●struction , as for thy edification , and euidentlie see the great dignitie , a●● excellencie , not onlie of Christian contemplation , and religion , but al●● of a Christian common welth , wherein true Christian religion florishe●● In which respect , I hould this subsequent discourse of contemplatio● most pertinent , and necessarie to this treatise , seing it belongeth no le●● to common welth it selfe , then to religion , and hath not benne trea●● in our tongue , for ought I know .

3 First then I will speake of philosophical contemplation , which is ●●thing els , but a knowledge of God , got onlie by humane reason , and d●●course , iudging of the cause by the effects , and ascending by creatures , 〈◇〉 it were , by degrees , to the consideration , or speculation , of their creat●● whose sempiternal , Rom . 1. Cicero de Aruspic . responsis . and inuisible power and diuinity is ( as the Apostle sait● vnderstood , and seene , per ea quae facta sunt , by those thinges which are made . Wh●reuppon Cicero saith , quis tam vecors est , qui cum in caelum suspexerit , Deum 〈◇〉 non senserit ? Who is so sencelesse , that beholding the heauens , doth 〈◇〉 thereby perceiue , that there is a God ? And as there is nothing , which not partaker of the deuine goodnes , so also there it not anie thing , wh●rein the same appeareth not some way , or other . Wherevppon Trismegis●●● saith notablie thus . Mercurius Trismeg . in Piman . c . 5. Deus totius inuidiae expers &c. God being void of all en●●● doth shyne , and shew himselfe euerie where , in euerie litle part , or particle of 〈◇〉 world , and doth manifest himselfe vnto vs , that we may not onlie vnderstand 〈◇〉 but also , as I may say , handle him with our handes , for his image , doth on euery s●● present , offer , yea and inculcat it selfe into our eyes . Thus saith he .

4 But for as much as all naturall , and philosophical contemplation 〈◇〉 God , is grounded vppon a weake foundation , the same must needes al●● be weake in it selfe . For the knowledge of God , which is had onlie 〈◇〉 his creatures , and all the reach of natural reason , when it is void of grac● is subiect to so manie ambiguities , doubts , and difficulties , that it is al●● accompanied with obscuritie , and vncertantie , as may appeare , by the i●finit errours of the philosophers , Socrat . eccl . Hist . li . 4. cap . 27. and their dissensions , touching Go● about whome they held no lesse then three hundreth seueral opinio●● agreeing all in this , that there is a God of infinit wisdome , power , a●● goodnes , and differing almost in all other thinges concerning the deui●● nature .

5 Therefore the more weake , and vncertaine is the knowledge of Go● the weaker also and more vncertaine must needes be the effects , that i● produceth . For whome we know lesse , him we loue lesse , and whom● we loue lesse , him also we worshipp with lesse reuerence , and affection● wherevppon it followeth , that all philosophicall contemplation an● religion , being built vppon such weake , and feeble groundes , is conse●●entlie it selfe , subiect to great weaknes , and imperfections .

Neuerthelesse such was the delectation , that the philosophers partly ●nd in the contemplation of God , and partlie saw by reason must nee●● follow of it , that they worthilie held it for the greatest felicity of ●●n in this life ; as shall further appeare after a while , when I shall first ●●e signified the meanes which they vsed , to attaine to the perfection ●●ereof .

First then , they considered a subordination of all thinges , in heauen , ●●d earth , whereby they ascended , as it were by degrees , from the lowest the highest , and so to their Author , and Creator , whose infinit , Mercurius Trismeg . in Pimandro ca. 5. and in●●prehensible wisdome , power , and goodnes , they noted in the admi●●ble order , disposition , conuexion , conueniencie , beautie , vtilitie , opera●●●n , multitude , magnitude , and infinit diuersitie of his creatures , some ●●rporall , other spirituall , some terrestiall , others caelestiall , some sence●● , others sensitiue , some onlie vegetable , others reasonable , and finallie ●●hers purelie intellectual ; in all which , they noted different degrees of ●●rfection , and yet that the most perfect , was in some degree vnperfect , 〈◇〉 hauing motion , multiplicitie , and a participation , and dependance of ●upreame and most perfect essence : and therefore by the orderlie motion 〈◇〉 the heauens , and all creatures , they considered the omnipotencie , Proclus . de anima & daemone . and ●●sdome of a first mouer , and Creator , by their multiplicitie , his vnitie , 〈◇〉 their participation and dependance , his simple , independant , and eter●●l essence , by their goodnes his bountie , by their beautie and excellent ●●operties , the infinit , and superminent excellencie of his perfections , Aristotle Metaph . l. 2. ac●●rding to the axiome of Aristotle . Quod est causa alijs vt alia sint , ipsum est ●axime tale .

These considerations were common to all the Philosophers , and ●●ough for the most part , they tended to nothing els thereby , but onlie 〈◇〉 the knowledge of God , the author of nature , yet some of them ( who ●ere more contemplatiue then the rest ) extended the same further , ●rawing from thence reasons , and motiues , to incite them selues to the ●oue of God , whereby they might be vnited with him , and therefore ●lato teacheth in his Epinomis , that the office , or part of a philosopher , Plato in Epinomide . and ●ise man , is to consider Gods workes in the world , to the end , that fin●ing out the deuine reason thereof , he may be kindled and inflamed , with the loue of their author , and consequentlie may worship and serue ●im , and so come to enioy him , first in this life , and after in the next ( as 〈◇〉 haue declared before more amplie in the second , and third chapter : Idemin Parmenide . ) ●nd to this end , he amply proueth in Parmenides , the necessitie of one beginninge , by the multiplicitie of creatures , according to the like co●sequence of the necessitie of an vnitie in Arithmetick , concluding , that there could be no number , if there were not a vnitie ( which is the b●ginning of number ) so there could not be manie things , and creatures the world ( as we see there are ) if there were not one beginninge , fro● whence they were produced .

9 To the same end also he , and his followers teach their contempla●●ues , Proclus de anima & daemone . to eleuat their mindes to the speculation of the deuine nature , by t●● consideration of musicke , wherein they proceeded from the sensible ha●monie , consisting in sound , to the intellectuall , and from thence to t●● authour , and fountaine of all conueniencie , harmonie , and delectation●

Idem ibid . Plato in Cōuinio vide Comment . Marsil . Ficini in Con●●iui . orat . 6. c . 18. Idem ibid . Pr●●●us vbi sup●a . 10 Also from the beautie of the bodie , they passed to the considerati●● of the beautie of manners , from thence to the beautie of the sciences , 〈◇〉 then to the beautie of the mind , or soule , and from thence to the conte●plation of beautie it selfe , which is God .

11 And in like maner they vsed to the same end , the helpe of the scie●ces , and especiallie of the Mathematikes , and Metaphisick , whereof the 〈◇〉 doe accustome the vnderstanding of man , to abstract it selfe from corp●rall thinges , and consequentlie dispose it to the speculation of the in●●lectual and deuine , and the latter , to wit Metaphisicke , leadeth directlie the contemplation of God . Therefore Plato hauing taught that the fo●●dation of all true happines , is wisdome , pietie , and vertue , and that t●● speculatiue sciences , are also most necessarie to the perfection of wi●dome , addeth , that except those sciences , being diuers , and manie , be r●ferred to one deuine end ( that is to say , Plato in Epinomide . to the knowledge of God ) th● are but vaine and friuolous , but being referred thereto , they are there●● connected , and vnited amongst them selues , and helpe to raise the mi●● of him , that possesseth them , to the contemplation of God , and to th● vnion with him , wherein consisteth the happines of man in this life .

12 And to omit some other pointes ( for it were to no purpose to l●●● downe all ) they taught a numerical meditation , to ascend to the onl●● one , and true vnitie , by certaine degrees of numbers , whereof some we●● called , sonantes numeri , some , occursores , some progressores , others sensual●● others memoriales , other iudiciales , and some artificiales , which I forbeare 〈◇〉 explicat , as conteining matter of more curiositie then profit . Neuertheles , A●●● li 6. de 〈◇〉 . he that desireth to see more thereof , may read S. Augustin , in hi● booke de Musica , where following the doctrin of the Platoniks , he treateth amplie of all these differences of numbers , and of the vse thereof .

13 To conclude , all these contemplatiue philosophers , thaught vniformelie two other points , most necessarie to attaine to the perfection o● contemplation . The one was , to transcend at last all corporall things , Plotinus Enneadis 5. li . 6 c . 11. Mercur . Trismegisan Pimandro ca. 4. & 5. Plato in Timeo in Conuiuio , Hippia , Phaedro & parmenide . Plotin . Ennead . 6. li . 7. & ●●er creatures whatsoeuer , clearing the vnderstanding of all imagina●●ns , and phantasies , to the end , it might contemplat God , whom they ●●led , Bonum per se , pulchrum per se , & ipsum vnum . Goodnes it selfe , beautie it ●●e , and the only one , being such a simple , pure , and perfect essence , that no ●●nceit , imagination , or phantasie , can be framed of him .

The other point , which they thought absolutelie necessarie to the ●●rfection of contemplation , was a singular Porphir . de abstinentia animalium . Mercur . Tris . in Piman . ca. 4. Mercur . Trismeg . in piman . ca. 7. puritie of hart , & sincerity of ●●nscience , whereto Trismegistus addeth the hate of our owne body , & a most ●●e loue of God , for it is impossible , saith he , to attend to both at once , such being ●●e difference betwixt thinges corporal , and spirituall , mortall , and im●ortal , humane , and deuine , that he wich adhereth to the one , looseth the other . ●hus saith Mercurius , who also representeth the same vnto vs , with a ●ost pathetical exhortation , which I thinke good to sett downe in his ●●ne wordes , for they are notable to this purpose , and verie admirable , ●●e author considered .

Quo ruitis , saith he , mortales ebrij ? &c. Wither doe you runne , or fall ●●adlong , you drunken mortall men , who haue drunke vp the wine 〈◇〉 ignorance ? Seing your heads are not able to beare it , cast it vp againe , ●ecome sober , and behould with the eyes of your soules , and if you ●●nnot all of you doe it , yet doe it at least so manie of you as may . ●he plague of ignorance ouerthroweth all earthlie men , it corrupteth ●●e soule , which is shut vp in the prison of the bodie , and doth not ●●ffer it to take the way of saluation : suffer not your selues , to be drow●ed in the lake of corruption , and death , breath a while , and runne 〈◇〉 the fountaine of life , that is to say , to God , who will lead you into ●he secrets of his temple of truth , where shineth cleare light , without ●●nie mixture of darkenes , where none that entreth doteth with dron●ennes but are all sober and awake , and with the sharpe sight of their ●oules see him , who wil be seene , & can neither be heard with eares , nor ●eene with bodilie eyes , nor expressed with speech , but you must first cast ●f the garment , which you carrie about you , and is nothing els , but a ●arment of ignorance , a foundation of wickednes , a bond of corrup●ion , a liuing death , a sensitiue carkas , a mouing sepulcher , a dome●ticall theefe , which while it flattereth you , both enuieth , and ha●eth you , for such an enemie , is the shadowed veile wherewith you ●re compassed and couered , which draweth you downe to it selfe , least ●erhaps you might come to hate it , and perceiue the deceits of it , if ●ou should cast vp your eyes to see the comlines of truth , and the true good , which is neere you , and therefore it dulleth , and darkeneth the light of the interiour senses , making them drunke with an abominable , and fastidious delight , to the end you may neuer heare , or see those thinges , which are worthy to be heard , and principallie to be seene .

16 Thus farre Mercurius Trismegistus , exaggerating the impediment which the soule receiueth in contemplation ,

Plutar . in Catone & in Rom●lo . Aug. de ciuit . dei . li . 8. c . 3.

Porphyrius de abstinentia animal●um .

Plato in Theagene . & in ep . ad Syracusanos .

Chap. 28. nu . 6. Plato in phaedro . phaedone , & rep . ●●de argu●●nt . Mar●●lij Ficini in Epinomidem .

Porphiri de abstinentia animal . Cicero Tuscul . q . li . 1.

by the bodie ; In which respect other philosophers also call the bodie , pestem animae , the plague of the soule , and compare the mind of a carnal , and passionat man , to a heauie , and grosse vapour , which cannot eleuat it selfe , vntill it be purified . And Socrates , Plato , and all their followers , whose doctrin tended cheeflie to contemplation , as the perfection , and consummation of philosophie , taught principallie the correction of manners , and suppression of passions , for that God cannot be perfectlie knowne , or contemplated , but by pure , and cleane mindes , purged from all filth of earthlie , and carnal affections , to which purpose Plato saith , that the soule of man being defiled with sinne , is no more capable of true wisdome ( which he held principallie to consist in the knowledge , and contemplation of God ) then the aire being obscured with clouds , is capable of the light of the sunne , as I signified vppon an other occasion , in the first part of this treatise .

17 And further he affirmeth , that the felicitie of man , which may be had in this life , cannot be obtained , but by those onlie , which are in the bodie , as it were out of the bodie , and liue to God rather then to themselues , in which respect also the Pithagorians , and some Platonicks , namelie Porphirius , prescribed to those which aspired to perfect comtemplation , a strickt abstinence , and frequent fasts from meates and drinkes , to the end , that the bodie being extenuated , and weakened , the soule might more clearelie speculat , and the more easelie abstract it selfe from the bodie , which is the special office of a philosopher ; Wherevppon , Cicero , calleth the philosophers life , Mortis commentationem , the meditation of death , for when a man , saith he , doth vse to withdravv , and abstract his mind or vnderstanding , from his body , and sences ( as philosophers doe ) what doth he els , but learne and accustome himselfe to die .

●ambli . de mister . Aegip . vide Marsilium Ficin . in Compendio in Timaeum . ca. 6. exmente Iamblici & Procli . 18 Iamblicus and Proclus , require in a contemplatiue man fiue thinges , which serued as it were , for as manie stepps , and degrees , to mount vp to the perfection of philosophical comtemplation ; the first is , the knowledge of God , and of his deuine nature , and proprieties ; the second , a conformitie to almightie God , in puritie , and sanctitie of life : the third , an earnest endeuour , and eleuation of the mind , aspiring to the contemplation of him , and of heauenlie thinges ; the fourth , the influence of the deuine light into the soule , to dispose , and enable it , to know , and contemplat his deuine nature ; the fift , and last is , an vnion , and coniunction of ●he soule with God , whereby it shall receiue true happines .

19 Furthermore they teach , that by the frequentation , Iamblic . in mister . Aegipt . vide etiam Marsil . Ficin . vbi supra . and continual vse of this contemplation , our cogitations , and actions , shal be reformed , our vnderstanding purified , and perfected , our soules purged from the corruption that they contract of the bodie , the loue of God encreased in ●●s , we made capable , and partakers of the deuine light , and become not onlie disciples of God , but also his familiar freinds , and lastlie , that we shalbe no longer our owne , but his , and being abstracted from the loue of all other things , shall remaine wholie rauished , and absorpt in his deuine light .

20 Thus teach Iamblicus and Proclus in substance , concerning not onlie the contemplation , but also the fruition of God , euen in this life , whereof Plotinus , yealdeth this reason . Plotinus li . 9. Enneadis 6. de bono vel vno c . 9. Forasmuch as God is both the beginninge , and the end of all creatures , and the cheefe obiect of our loue ( in respect that he is the cheefe good ) our desire cannot naturallie rest , or be satisfied , but onlie in him : and as our appetite , and desire is euer naturally moued , and inclined to our cheefe good , so also it is requisit , that we may attaine thereto ( for other waies our inclination were vaine ) yea , & that we may haue a natural fruition of it , that is to say , that we may enioy it , not onlie in imagination , or by knowledge , but in deede , not by an external application , or touching , but by such an intrinsecal coniunction , & vnion , that we may be made all one with it , whereof wee see , saith he , the like experience in our bodie , and senses , which desiring naturallie conseruation by the meanes of meates , and corporal sustenaunce , are conserued not onlie by a real , and perfect coniunction of meate with the bodie , but also by the conuersion thereof into the substance of the bodie . Thus discourseth Plotinus , to shew that our fruition of God ( who is our end , and cheefe good ) consisteth in a real , and perfect vnion with him , which shal be further declared , and explicated , when I shall treate of Christian contemplation .

21 And now for the present to returne to Iamblicus , I wish it to be noted , that he requireth to contemplation , in the place before alleadged , the influence of a deuine light , that is to say , Gods grace , to dispose , Marsil . Ficin . ex mente Plotini . li . 9. Ennead . 6. de bono . c . 9. Aug. l. 10. de ciuit . dei . c . 29. and enable the soule of man , to contemplat the diuine nature , which seemeth also to haue beene the opinion of Plato , and all his followers , teaching that adoration , sacrifice , praier , and other acts of religion , are necessarie to the acquisition of the cheefe good , besides that , S. Augustin gathereth out of Porphirie ( who was a platonick ( that he acknowledged the necessitie of Gods grace , to the knowledge , and contemplation of God .

22 But of all other philosophers , Mercurius Trismegistus , teacheth it mo●● expresselie , Mercur in Piman . c . 5. adding also thereto , the necessitie of praier , to obtaine t●● same , saying notably thus . Vnicum id ingenitum incomprehensibile , phantas● &c. That which is the onlie vnbegotten , & vncreated ( that is to say Go● is incomprehensible to the phantasie of man , and as all things haue the beautie , and light from him , so he also sheweth himselfe , and shineth 〈◇〉 all thinges , and appeareth speciallie to those , to whome it pleaseth hi● to communicat the knowledge of himselfe , and therefore ( my son●● Tatius ) pray thou deuoutelie to our Lord , and Father , that thou maist 〈◇〉 worthie of his mercie , for so shalt thou be able to know , and vndersta●● him , if some beame of his light , shine vppon thy vnderstanding . Th●● saith he , whereby we may perceiue , that besides the knowledge of Go● by the meanes of his creatures , and the puritie of mind , and conscien●● ( which all philosophers held most requisit , & necessarie to contēplati●● some of them acknowledge , & taught expresselie , the necessitie of Go● grace , and of mans humble , and deuout praier to obtaine it .

23 And now to say some what , of the great delectation , & ioy , which th●● held to be in the vse , & exercise of it , I will content my selfe with the t●stimonie of two , Mercur . in Piman . c . 10. or three of them : as first of Mercurius , who discourse● verie strangelie thereof in this manner . You are not ( saith he ) to think● that the sight or vision of the true good , that is to say of God , doth li●● the sunne beames corrupt , or blind the eyes of the behoulders , but th●● it cleareth , and illuminateth them , with a farr greater measure o● light , according to the capacitie that euerie one may haue , to receiu● the influence of that intelligible splendor . Those who being yet in the●● bodies , haue any plentiful participation thereof , are oft times cast , as 〈◇〉 were , into a slepe , by the excessiue beautie of that which they see , as wer● Caelius , and Saturnus , our progenitours &c. The true knowledge there●● consisteth in a deuine silence , or quietnes , and an earnest , or veheme●● application thereto of all our powers and parts : he which vnderstandeth it , can thinke of nothing els , he which behouldeth it , can see nothing but it , he which heareth it , can heare nothing after it , nor mou● the members , or parts of his bodie , but is , as it were , loosed , and dissolued from his senses , and all affections , for he which giueth light t● all thinges els , doth fullie irradiat , and illustrat the mind , and abstracteth the soule from the bodie , and transformeth it whollie into th● essence of God , for it is not possible , that the soule lying in the dregg● of the bodie , should take vppon it the deuine forme , neither can an●● man see the beautie of God , except he be first reformed vnto God .

24 Thus farre Mercurius , more like a contemplatiue Christian deuine then a Pagan philosopher : who also affirmeth els where , that he which in contemplation shall arriue to the sight of the infinit good ( which is God ) will despise all bodilie , and earthlie thinges , Ibid . c . 4. and thinke this life which we liue here , to be miserie . But how true that is like to be , which he affirmeth of Caelius and Saturnus ( to wit that they saw God in their rapts ) or what sight of him , or vnion with him these philosophers had , or might haue , in their contemplations , I will declare after that I shall haue added , a testimonie or two more of the philosophers , concerning the exceeding delectation , which they taught to be in contemplation .

25 Plato hauing declared , Plato in conuiuio . vide Commentar . Marsil . Ficini in conuiuium Platonis ca. 18. orat . 6. how a man may ascend from the speculation of one faire , and beautiful thing , to an other , and then to other more beautifull , and by degrees , to the contemplation of beautie it selfe , addeth that when he shall come to behold that pure , and simple beautie , he will esteeme all gold , rich apparel , and corporal beautie , to be but trash , and concludeth , that therefore the life of the contemplatiue man is admirable , and happie , and that he is partaker of solyd , and true vertue , beloued of God , and immortal , if anie man in this life may so be called .

26 To Plato , I will onlie add one of his followers , to wit Plotinus , by whome we may perceiue the doctrine of the rest , he therefore treating of the onlie one , and true good , teacheth , Plotin . li . 9. Ennead . 6. de bono , vel vno c . 9. & 10. that by the contemplation thereof , the soule is translated , and turned into a deuine nature , and made God , being wholie Gods , and made one with him : And of what infinit delight the same is , he also signifieth , saying : Id igitur quisquis videt &c. Whosoeuer , saith he , seeth it ( that is to say true goodnes , and beautie ) how wonderful is the loue wherewith he is inflamed ? how great the desire he hath , to be ioyned , and vnited with it ? Idem li . de pulchritudine c . 7. how admirable is his delight ? seing nature hath so ordained , that he which doth not yet see it , doth desire it , as the true good , and he which seeth it , is infinitelie delighted with it , as with true beautie , being replenished with ioy , and contentment , astonished with a pleasant , and holsome stupiditie , affected with a true , and extreame loue , and therefore , he scorneth , all other loues , and affections , and contemneth all other beauties , enioying true beautie it selfe , which makes her louers trulie faire , and louelie , quam quisquis assequitur , euadit felici visione beatus &c. Which whosoeuer obtaineth , he is blessed with a happie , vision , or light , as on the other side , he is most miserable , that looseth it , for the onlie gaine whereof , all the kingdomes , and empires of the world ought to be reiected .

27 Thus farre Plotinus , with much more excellent matter to the same purpose ; Whereby we may see , what was the iudgement , and doctrine o● the philosophers , concerning mans felicitie in this life , consisting a● they taught , in his vnion with God , by the meanes of contemplation . And yet neuertheles it is not to be thought ( as before I haue said ) tha● they had the practise , and experience , of all that which they wrote : for although they might by the light of reason know , that God is of such infinit goodnes , P●●to in cō●●●o . beautie , and perfection , that he is , as Plato saith , to be beloued , amore infinito , & sine modo , & termino , with an infinit loue , & without measure , or limit , and that man being his image , and ordained to serue him , and capable of his knowledge and loue , might euen in this life , be thereby vnited with him , and consequentlie enioy true contentment , & pleasure : yet it was not possible , that by anie force of nature , and light of reason , they should arriue to anie other vision of him , then speculatiue , such I meane , as they might haue of the nature of the heauens , or of the Angels , by onlie speculation , without anie supernaturall vnion with him , or sight of him , which could not be had without grace .

S. Chrisost . ho . 5. de incomprehens●bili natura Dei . S. Greg . Naz●anz . orat . 〈◇〉 qua est 〈◇〉 pascha 28 Therefore , whereas some of the philosophers held , that man may see God , by the force of humane nature ( against whom both S. Chrisostome , and S. Gregory Nazianzen did write notably , ) and some others againe , taught the necessitie of grace , to the vision of God , and vnion with him , as may appeare by that , which I haue alleadged out of Mercurius Trismegistus , & the Platonicks , I wish it here to be vnderstood , that when I speake of philosophical contemplation , I meane not a contemplation of God , assisted and perfited by his grace ( for so the contemplation of the philosophers and of the Christians , may be all one ) but I meane a contemplation , restrained within the boundes , and limits of nature onlie , and of humane vnderstanding : For it is not to be denied , or doubted , but that manie amongst the Gentils , and consequentlie some philosophers , might haue the helpe and assistance of Gods grace , aswell for the better , and more cleare contemplation of God , as also for their saluation , seeing we read in holie scriptures , that Iob , and his three friendes , being Gentils , before the law of Moyses , were not onlie greate seruantes of God , but also great philosophers , Dionys . Caelesti Hierar . ca. 9. as I may tearme them , and deuines . And S. Dionisius Areopagita witnesseth , that manie amongst the Gentils were induced , & brought , to the true knowledge of God , by the ministerie of Angels , which he exemplifieth in Melchisedech king of Salem , whose priesthood , prefigured the priesthood of our Sauiour .

29 Therefore , that which I affirme of the philosophers , and their contemplation , is , that neither these , whose testimonies I haue here produced ( to wit Trismegistus , Plato and the Platonicks his followers , ) did euer arriue to that vnion with God , or that happie sight of him , wherof they write , neither could anie other , by the onlie force of nature attaine thereto , it being euident , as S. Thomas saith , that whosoeuer is raised , S. Tho . 1 p. q . 12. ar . 5 in Cor . and eleuated , to anie thing exceeding the nature thereof , must be first disposed thereto by some supernatural disposition , in which respect , he also teacheth , that no man can see God , but he must be first disposed thereto , either by the light of glorie ( as are the glorified soules in heauen ) or by the light of grace , whereby a farr more liuelie representation , and similitude of God , may be framed in the vnderstanding and conceit of man , then can possiblelie be framed by nature .

30 To which purpose it is to be vnderstood , that the soule of man , whi●es it is in the bodie , can not see , or vnderstand anie thing though present , but by the meanes of some kind of image , or similitude represented ( as Aristotle teacheth ) partlie by the senses , and partlie by the matter it selfe , Arist . 3. de anima . neither yet can it haue anie vnderstanding , or conceit of a thing absent , and vnknowne , but by some kind of shape , or image , framed in like maner , in the imagination , and taken from some thinges , seene , or knowne before which neuertheles , how vnlike they are to the thinges themselues , it plainlie appeareth , when a man commeth to see that , which before he conceiued , and imagined : wherevppon it must needes follow , that seeing almightie God , is a most pure , and simple essence , voyd of all matter , and so farr surpassing all capacitie of man , that not so much as ●nie true opinion , conceit , or imagination , can naturallie be framed of him ( as I haue sufficientlie declared before ) it is not possible , that man ●hould haue anie vision , or perfect knowledge of him in this life , except he be disposed thereto , by some supernatural light . In which respect , the Apostle saith of God , that habitat lucem inaccessibilem , quem nullus hominum vidit , sed neque videre potest . He dwelleth in an inaccessible light , 1. Tim . 6. whome no man ●ath euer seene , nor yet can see , that is to say , by the force of nature . And the Psalmist also saith , to the same purpose , with thee o Lord , Psalm . 35. is the fountaine of life , and in thy light we shall see light . And lastlie S. Iohn , speaking of the societie of the blessed , or glorified soules in heauen , saith . Apoc . c . 21. Charitas Dei illuminabit illam , the clearenes or brightnes of God shall illuminat , or enligh●en it .

●1 Yt cannot therefore be imagined with anie reason , that anie Pagan , or Gentil , could by the force of philosophical contemplation , and by the light of reason , haue anie vision of God , and much lesse such a perfect vnion with him , as the philosophers aboue named treat of , and require to the felicitie of man in this life , of whome I may also boldlie affirme , that they neuer arriued thereto , either by the light of reason , or by grace , seeing it is manifest , that they were all of them wicked men , whereas , not onlie our deuines , but also they themselues teach , that puritie o● mind , and conscience , is absolutelie necessarie to the vision of God , and vnion with him , Matth 5. and therefore our Sauiour said . Beati mundo corde , quoniam ipsi Deum videbunt . Happie are those who are cleane and pure of hart , fo● they shall see God , and all the most learned philosophers , aswell Peripateticks and Stoicks , as Platonicks , require integritie of life , and perfection of vertue to the felicitie of man , as I haue declared before , besides that I haue signified at large , in the first part of this treatise , how vicious , and wicke● both Aristotle , and Plato were , and generallie all the philosophers , no●withstanding their profession of vertue , Chap. 28. num . 6. & 7. Chap. 10. per totum . & the excellent precepts whic● they gaue thereof , it being also manifest , that they were all of them impious Idolaters , as appeareth no lesse in Trismegistus , then in all the other whose workes we haue at this day : where vpon it followeth , that the● were most abominable in the sight of God , and no way participant , o● anie vision of him , or vnion with him , which is the gr●atest reward , an● blessing that he bestoweth vppon his dearest seruants , and best beloue● friends .

32 But then perhaps you will aske me , how these philosophers cam● to know , and treate of rapts , and of the great delectation of contemplation , in such sort as they doe . Whereto I answer , first concerning rapts that I doe not hold it impossible , or improbable , that they might hau● some kind of extasis , or rauishment of mind , in the exercise of their contemplation , seeing that experience teacheth , that the speculation of som● liberal science , may so occupie the vnderstanding of a man , that his senses , and inferiour powers , may remaine tied , and bound for the time , i● such sort , that they cannot execute their functions , and in the mean while , the mind be replenished with delight .

Plutar . in Marcello . 33 This was euident in Archimedes , the great geometrician , who wa● so transported with the delectation of his science , that commonlie 〈◇〉 forgot to eate , or drinke , ●xcept when he was put in mind thereof , o● sometimes compelled thereto , and therefore being other whiles carie● by his seruants by force to the bathes , to be annointed , and washed ( 〈◇〉 the vse then was ) he occupied himselfe in nothing els , whiles he was 〈◇〉 the bath , but in drawinge geometrical figures with his finger , in the oyl that was vppon his bodie . And finallie the citie of Syracusa , where h● dwelled , being surprised by Marcellius the Roman , he was so attentiue t●● the triall of certaine geometrical conclusions , at the sea side , in the san● that he was not aware of the surprise of the towne , till at last he wa● found by a souldiar , and commaunded to come to Marcellus , but he so litle regarded what was sayd vnto him , that the souldiar thought himselfe , and his generall to be contemned by him , and in a rage killed him , wherewith Marcellus was greatlie greeued , for the great fame he had heard of him , and the experience he had also seene of his skill , by his admirable engines , wherewith the towne had benne a long time defended against the Roman armie .

34 But much more meruellous is that , which S. Augustin recounteth of a priest called Restitutas , who could so recollect his mind , Augxstin . de ciuit . dei . li . 14. ca. 24. and vnderstanding , and sequester it from his senses , when he listed , that he remained as it were dead , not onlie without motion , and breath , but also without sense , or feeling of pricking , or burning , or anie other violence donne vnto him , & yet neuertheles , he could ( as he said ) heare the voice of men , when they spoke to him aloude , though it seemed a farr of . And the like also Cardanus reporteth of himselfe , who saith , Cardanus de varietate that when he listed seriouslie to contemplat of anie difficult point of philosophie , or other learning , he could cast himselfe into a traunce , and that although then his bodie was senseles , yet his mind did speculat , & find out great secrets of nature , and this he said he vsed often to doe , to auoid the paine of the goute , whereto he was much subiect , and that during his extasis , or traunce , he had no feeling thereof , nor of anie thing els , that was donne vnto him .

35 Whereby it may appeare , how great may be the force of contemplation , and that it may withhould , and diuert the vnderstanding of man , from all communication with the senses : the reason whereof is , for that the vitall spirits doe wholie retire themselues , to the inferiour powers of the soule , weakened by the diuersion of the vnderstanding from them , such being the propertie of nature , to draw aswell the spirits , as the humors of the bodie to the succour of the weakest , and most affected partes , as we see in those , which are suddainelie taken with some extreame feare , whose face groweth pale , and bodie trembleth , because the spirits and blood , doe retire from the exteriour parts , to strenghten the hart , that laboureth , and is distressed .

36 And this retrait of the spirits , to the inward parts , and the alienation thereof from the senses , commomlie happeneth , when mans vnderstanding fixeth it selfe vppon some high , and mistical matter , that moueth him to admiration , and especiallie , when his will , and affection , is also moued with some extraordinarie , & exceeding delight , as it may be obserued in the musick , which Aristotle calleth Enthsiasticam , Aristot . Politic . li . 8. c . 5. vsed by the priests of Iupiter Olimpicus , in their sacrifices , wherewith the hearers were so rauished , that they lost the vse of their senses , and remained in a trance● for some time .

37 Therefore , seeing there is nothing which may either more occupy , and astonish the vnderstanding , or potentlie moue the affection of a wel● disposed mind , then the contemplation of God , whom ( as the philosophers confessed , and taught ) neither the vnderstanding can comprehend , nor the affection sufficientlie loue , of whom there cannot be framed naturallie , so much as an opinion , conceit , or imagination as he is in himselfe , ( who though he be all in all , yet is nothing of all that , which w● either know , or can conceiue ) it is no maruaile , if the contemplator o● such an infinit maiestie , and incomprehensible bountie , and beautie , no● being able to penetrat the least of his deuine perfections , remaine suspended in the speculation thereof .

38 And thus farre the contemplation of those philosophers , whose authorities I haue alleadged , might extend , though ( as I haue said ) it is no● probable , that they had , or could haue , anie such vision , or sight of God , or such vnion with him , as they pretended , whereof neuertheles they might speake , or write probablie , and trulie , partlie by reason of the traditions , that remained from time to time of the doctrin , and extatica● contemplations , of the ould patriarkes and prophets , and of manie othe● faithful seruants of God amongst the Gentils , and partlie by the knowledge , which manie of them had of the scriptures , of the ould testamen● ( as S. Augustin affirmeth of Plato , S. Aug. de ciuit . Dei li . 8. ca. 11. concerning manie pointes of his doctrin agreeing with ours : ) besides that all the latter philosophers since Christs time , especiallie the Platonicks , had the sight , not onlie of the old ▪ and new testament , but also of the writings of the first Fathers of th● primitiue Church , by the which they learned manie things , aswel concerning the deuine nature , as other misteries of our Christian faith , and so came to writ farre more excellentlie of contemplation , then thei● predecessors .

39 This hath bene notablie well obserued , and acknowledged , by a great Platonick in the last age , Marsil . Ficin . li . de religione Christiana . c . 22. to wit , Marsilius Ficinus , who saith thus . Eg●● certo reperi &c. Truly I haue found , that the cheefe misteries in Numenius , Philo , Plotinus , Iamblicus , and Proclus , were taken by them out of S. Iohns gospel , S. Paule , Hierotheus , and Dionisius Areopagita , for what soeuer they write magnificentlie of God , the Angels , and other thinges , belonging to Theologie , they manifestlie vsurped , and tooke from them . Thus saith he .

40 Finallie , it is also verie probable , that almightie God , did illuminat● their vnderstanding in manie thinges , for the instruction , and good of others , and to serue for some disposition of the Gentils to Christianitie , for which cause he also inspired the S. Aug. de ciuita . Dei . li . 18. ca. 23. Sibillae , and Num . 22. & 23. Balam the Gentil , with the spirit of prophesie .

41 Therefore vppon this precedent discourse , I conclude three thinges , concerninge philosophical contemplation , and the philosophers themselues . The first is , that so long as philosophical contemplation , doth not exceede the limits of nature , though it may cause some extasis , or rauishment of mind , yet it cannot bring a man to anie certaine , and perfect knowledge of God , and much lesse to anie vision of him , or vnion with him . Secondlie , that although some philosophers amongst the Gentils , might by the exercise thereof , and with the concurrence of Gods grace , haue some supernatural vision , and knowledge of God , and be most happilie vnited with him in this life , yea , and finallie be saued , yet none of these , whose authoritie I haue here alleadged , and whose workes are now extant , did euer attaine to either of both , being all of them wicked men , and therefore farre from all vnion with God , or vision of him : wherevppon also it followeth , that they neuer had the experience of that which they wrote , of the admirable delight , that the contemplation of God yealdeth , but that they knew it , either by tradition from others , or by reading our holie Scriptures , or other Christian authors , or els by discourse of reason , by the which it is euident ynough , that the contemplation of God , must needes produce such effects , whensoeuer it is had in perfection , as in like sort also , Plato in Epinomide . Porphyrius Plotinus . Iamblicus . Proclus . Plato and the Platonicks taught expresselie our Christian doctrin , concerning the felicitie of man , ( to wit , that it is imperfect in this life , and shal be consummated , and perfited in the next ) though they themselues neuer had , nor could haue anie experience thereof .

42 Thirdlie , whereas Mercurius Trismegistus , writeth of Caelius , and Saturnus , Nu . 23. that they saw God in their rapts ( as I haue signified before ) it is to be vnderstood , that either he fained it , to authorize his doctrin , or els that liuing in Aegipt ( where the memorie , as well of the rapts of the people of God , during their captiuitie there , as also of manie points of their doctrin , might still remaine ) he ascribed the same to Saturnus , and Caelius , of whose diuinitie he , and the superstitious people of that time , had a conceit , and beleefe , especiallie seeing their custome was , to celebrat the famous acts of Gods seruants , vnder the names of their false Gods .

43 For , so we reade , that they called Noe , Ianus , Genebrard chron . painting him with two faces , the one looking backward , and the other forward , because he had seene , as it were , two worlds , the one before the flood , & the other after . And in like manner the Aegiptians , honored Moyses for a God , vnder the name of Mercury , 〈◇〉 de praepar . Euang . li . 4. c . 9. Act. c . 4. Clem . Alexand . li . 6. stromatum . ca. 1. as Artapanus , an ancient Greeke historiographer dot● testifie . And we read also in the Acts of the Apostles , that the people o● Lystra , seeing the miracles of S. Paule , and S. Barnabas , called the one Mercury , and the other Iupiter , and would haue done sacrifice vnto them . An● Clemens Alexandrinus sheweth by manie examples , that the Gentils di● not onlie steale from the patriarks , and prophets , manie notable point● of doctrin , but also transferred manie of their miraculous workes t● themselues , disguising them with the addition of diuers fabulous circumstances , wherevppon also S. Basil saith . Furatur nostra diabolus , & suis e●● largiri conatur . D. Basil . in erat . super Euang . in principio erat verbum . The diuel doth steale from vs those thinges which are properly ours and seeketh to giue the possession thereof to his owne children , and seruants .

44 Therefore it is not improbable , that Trismegistus attributed to Caelius & Saturnus , those thinges which he had heard , and held for most admirable , amongst the faithful people of God , though also it is not to be doubted , but that manie amongst the Gentils , being Magicians , were partli● deluded by the deuil , and partlie helped to delude others , pretending to haue great communication , and familiaritie with God in their contemplations . Philostrat . in vita Apollonij . In which kind , verie admirable thinges are written by Philostratus , of the rapts or trances of Apollonius Thyaneus , a most famous Magicia● ( in the time of Domitian the emperour ) though by profession a Pithagoria● philosopher : as also the same was euident , in the last Pithonissa , which serued in the temple of Apollo , and gaue the oracles at Delphos , imitating th● extatical gestures , & actions of the holie prophets of God , vntil at lenght she appeared manifestlie , to be possessed with a deuil , crying out so hideouslie , & horriblelie , that not only certaine strangers , who were com● to haue answer of the oracle , but also the priests of the temples , that wer● present , fled away for feare , & shee her selfe being terriblelie tormented , and distracted of her senses , Plutarc . de defectu oraculorum in fine . died within a few dayes after , as Plutark recounteth in his treatise intituled , why the oracles ceassed .

45 Also Mahomet the false prophet of the Turkes , being much trouble● with the falling sicknes , made the people beleeue , that the Angel Gabrie● vsed to appeare vnto him , so resplendant , and bright , that he could no● endure the sight of him , but was bereaued of his senses for the time , an● that then , during those transes , he had manie strange visions and reuelations , Chap. 14. as I haue declared more amplie before in the 14. chapter . But howsoeuer it is , it cannot be douted , but that the extaticall visions of God , whereof wee read in the philosophers , were eyther mere fictions , or els perhaps , true effects of the contemplation , of Gods seruants , ascribed by the Gentils to them selues , for the reputation of their doctrin , & religion . Thus much concerninge philosophical contemplation .

Of Christian contemplation what it is , how it serueth it selfe of philosophical contemplation , and how it differeth from it , what excellent meane it hath to attaine to perfect vnion with God , in the which consisteth the end , and felicitie of man , and common wealth : Also of three wayes practised by contemplatiue Christians , to arriue to the perfection of contemplation , to wit , the Purgatiue way , the Illuminatiue way , and the Vnitiue way : and first some practise is showed of the Purgatiue way , verie necessarie for beginners , and for the conuersion of sinners . CHAP. 18.

● . THou hast seen , good Reader , what the philosophers beleeued and taught concerning their contemplation , and therfore I will now passe to treate of the contemplation of Christians : wherein first is to be considered , that though there be great difference betwixt it , and the former , as wil appeare hereafter , yet the difference consisteth not in anie contrarietie , or exclusion of the one from the other , but that Christian contemplation admittinge the philosophicall , and seruinge it selfe thereof , as of her handmaid , excelleth it in all kinde of perfection , and as I may say , hiteth the marke wherat the other shott , and arriueth at the port , whereto the other directed her course , though shee could neuer attaine vnto it : for , the contemplation of the philosophers , hauing no helpe of Gods grace , nor other ground , as I haue signified , but the knowledge of God by his workes , and creatures , was irremediablie distracted with inextricable difficulties , doubts , and ambiguities , whereas our Christian comtemplation , is grounded vppon the solid , and sure foundation of faith , which beinge infused by the grace of the hollie Ghost , is not onelie more certaine thē anie humaine knowledge , or sight of our senses , but also doth illuminate our vnderstanding with a deuine sight , whereby wee doe the more clearlie conceaue , and speculate the abstruse , and incomprehensible properties of the deuine nature . Therefore the prophet Isay saith , Isay . 7. S. Tho . 1. p. quaest . 12. ar . 13. according to the 10. interpreters : nisi credideritis , non intelligetis : except you beleeue you shall not vnderstand : And S. Thomas teacheth , that the light of grace , both fortifieth the light of nature , and also frameth in our imagination farr more pure , and significant phantasies , or images representinge the deuine nature , then those which nature , and sense can afford : besides that the misteries of our faith , are like to the f●inte stone , for if they be strooken , as I may tearme it , with the steele of serious consideration , they yeeld firie sparkes of the loue 〈◇〉 God , which falling into a well prepared , and purified soule , doe kin●● therein great flames of pure deuotion , and heauenlie consolation , 〈◇〉 shall appeare manifestlie hereafter .

2 But to declare , before I proceed further , what Christian contemplat●● properlie is , D. Tho . 2. 2. q . 180. ar . 3. and what are the effects thereof , S. Thomas defineth it to b● A simple , and pure sight , or speculation of the eternal truth , without varietie of 〈◇〉 course with the help of Gods grace , and greate affections of admiration , and loue ; 〈◇〉 as Albertus magnus saith , Albert . in paradise animae c . 33. it is a recollection of the affections , and of all the pow●● of the soule , to know with admiration and delight , such things as belong to the ●●uine nature , or to his secret iudgements and most holie will . Thus doe they defi●● contemplation ; the effects whereof are , to vnite the soule of man with h●● cheefe good , to make him like to Angels , and to God himselfe , to pe●fect the two principall powers of his soule , that is to say , to illumina●● his vnderstanding with true wisdome , and to kindle in his will , the fi●● of charitie , which is the loue of God , where vppon proceedeth also t●● loue of his neighbours , feruour of spirit , sweetnes of deuotion , puri●● of hart , and integritie of all his actions .

3 Furthermore , wheras cogitation , meditation , and speculation being ac● of the vnderstandinge , haue some affinitie with contemplation , and are n●cessarie thereto , it is to be vnderstood how they differ from it , and ho● they helpe to the perfection thereof ; It is therefore to be considere● that in cogitation , Alb●rt . mag . in para●●so anima c . 33. S. Aug. l. 1● . de Trin●ta●● . the minde wandreth without labour , or fruict ; in me●●tation it pondereth , discourseth , and searcheth , both with labour an● fruict ; in speculation , it considereth , and seeth , ( though some what obsc●●relie , & tanquam per speculum , as through a glass ) yet without labour , 〈◇〉 with fruict ; in contemplation it beholdeth farr more cleerlie , not onlie wit● out labour , but also with admiration , astonishment , vnspeakeable frui●● and delight .

4 For contemplation , is then in perfection , when all the powers of th● soule are collected in themselues , and vnited with God , enioying , him admiring , his deuine perfections , and wholie reposing in him , with in●●fable contentment , and ioy ; whereto cogitation , meditation , and speculati●● doe make the way , being as it were , stepps & degrees to mount thereto For first we cogitat , or thinke , of what we would meditate , speculate , 〈◇〉 contemplat , from cogitation , we passe to meditation , to find out by discours● the truth , S. Bona●ent . d●●●itinerib . ●ter●●t . s●ct . 3. dist . 3. which we would speculat , and hauing found it , wee then , as i● were behould it , with the eye of our vnderstanding , pondering , and consideringe it by speculation , from the which wee passe to contemplation ,

5 For although speculation , and contemplation , are manie times confounded and vnderstood to signifie one thing ( and sometimes also speculation is ●●ken for a degree of contemplation , Idem ibid . before it arriue to perfection ) yet if yee will consider them , as they may be distinct in this exercise , we may ●bserue this difference betwixt them , that the speculation of God , may ●●e said to be onlie an act of the vnderstanding , as it considereth the de●●ne nature , without the concurrence of the affection , but in the con●●mplation of God , the vnderstanding , and the affection concurre , so that ●●e contemplatiues both know God , by an assured faith , and loue him by most feruent , and perfect charitie , whereby they arriue to perfect vnion ●ith him , as shalbe declared further heareafter .

● And for as much , as it is also requisit , B. Ignatius in primo encrcit . prim . hebdom . that all the three powers of the ●oule , to wit , the memorie , vnderstanding , and the will , be euerie one of thē , ●mploied in this exercise , according to their seuerall functions , not onlie 〈◇〉 the meditation , and speculation of hollie , and deuine thinges , but also 〈◇〉 spirituall , and mentall conferences with almightie God : Therefore it 〈◇〉 conuenient , that I also declare heere , what are the proper offices , and ●unctions of these three powers in the exercise of contemplation .

● The first ( to wit the memorie ) is emploied , P. Luyz . dela Puente . Introducion de la oracion mental . not onlie in remembring ●he matters & points , whereof we meane to meditate , but also in repre●enting to the eyes of our soule , the presence of almightie God , his wise●ome , mercie , bountie , iustice , and other excellencies , our sinnes past , and ●ll other thinges necessarie to be remembred , according as matter is mi●istred , and occasion offred in our meditation .

● The office of the vnderstanding , Idem ibid . is to discurre vppon the points of our meditation to ponder them dulie , and to draw out of them , hollie motiues of the feare and loue of God , and of the true knowledge of our sel●es , and to represent the same to the will , to the end it may thereby be moued to exercise the function and acts , which properlie belong to it : ●s sorrow for our sinnes , contempt and hate of our selues , the true loue of God , confidence in his mercie , due praises , and thankes for his benefits , humble petition of his grace , good desires , and firme purposes to amend our defects , resignation to his hollie will , and franke offer of our selues , to doe , or suffer , whatsoeuer it shall please him to ordaine : and to the stirring vp of these affections ( which are the acts of the will ) tendeth all the discourse of our vnderstanding in meditation .

9 And because , all the acts of these three powers , Idem ibid . are properlie mentall ( in respect that in this exercise of meditation , they are for the most part , conceiued onlie in the mind , and not expressed , with the voice ) and that also , there passe therein manie spirituall , and mentall conferences with almightie God , wherein the soule offereth to him praises , and thankes , bewaileth her infirmities , vnfoldeth her greefes , confesseth her sinn● and craueth pardon , remedies , graces , and fauours , therefore the wh●● exercise , and practise thereof , is called mentall praier , whereby the conte●platiues , doe with the inward voice of their soules , treat familiarly wi●● almightie God , negotiat the releife of their necessities , and obtaine pa●don , grace , and all vertues , aspiringe , and mounting vp , to the eternall t●bernacles , Psal . 83. Psal . 64. where , replentur in bonis domus Dei , they are filled with the goods ; pleasures of Gods house , being vnited with him by deuotion , and loue , 〈◇〉 which vnion consisteth the perfection , and end , of all Christian medi●●tion , praier , and contemplation .

10 Herein neuerthelesse this difference is to be noted , betwixt the pl●losophers , and vs Christians , that the philosophers tended in their co●templations , onlie to the perfection of their owne knowledge , that is 〈◇〉 say , to know perfectlie the deuine nature , in which respect , they plac● for the most part , Albertus magnus de adh●rendo deo . ca. ●9 . S. Tho . 2. 2. q . 180. ar . 1. Plato in Epinomide . the perfection of mans contemplation , and felicitie , the vnderstanding , but the Christians tend principallie to the loue of Go● aspiring to the true knowledge of him , to the end , they may sincere●● loue him , and be beloued of him , & therefore they place in the will , t●● perfection of contemplation in this life . And whereas the philosophe● taught , that the exact knowledge of all the sciences , is absolutelie necesarie thereto ( in so much that Plato , and his followers , held , that it is n● possible for anie but philosophers , and men of great learninge , to attai●● vnto it ( and of them also , verie few ) Christians both teach , and trie 〈◇〉 experience , that all the perfection of true contemplation proceedeth r●ther of pietie , then industrie , of charitie , and not of knowledge , of Go● grace , and assistance , and not of mans witt , or iudgement . And therefo●● we see that amongst Christians , the most ignorant man , assisted by Go● hollie spirit , Psal . 70. may trulie say with the royall prophet : Quoniam non cogn●● litteraturam , introibo in potentias Domini : Because I knew no kind of learninge , will enter into the powers of our Lord , that is to say , for asmuch , as I am all together ignorant , and void of humane science , I will wholy relie vppo● the confidence of Gods grace , and the light of his hollie spirit , and s● make no doubt , to enter , into the consideration , or contemplation , of hi● great , and woundrous workes , and of his deuine power .

11 So were the Apostles of most rude , and vnlearned fishermen , mad● great doctors , Matth . 4. Luc . 9. and deuines , so the poore became preachers , after the comming● of our Sauiour , and so also , ( I meane by the light , and helpe of grace ) not onlie simple , and ignorant men , but also women , may be , and are amongst Christians , most perfect contemplatiues , as may appeare by tha● hollie Marie , in whome the contemplatiue life is represented in the Gospell , and of whome our Sauiour said , that shee had chosen the best part , Luc . 10. whereof also there hath bēne manie notable examples in Gods Church , ●n hollie contemplatiue women , and great Saintes of God , as S. Brigett , S. Clare , S. Gertrude , S. Caterin of Siena , and diuers others , Chap. 27. both in former times , and in this present age , of whom I shall haue occasion to speake ●eareafter .

●2 Neuerthelesse , we doe not so farre presume vppon grace , that we vt●erlie reiect , all helpe of humane science , or of the knowledge of God by his creatures ( which is the ground of philosophicall contemplation ) ●nd much lesse doe wee neglect the light , and gifts of nature , all which , ●hough they are not so absolutelie necessarie for Christian contempla●ion , but that the want of them may be , and is , in manie supplied by grace , yet they are so conuenient thereto , that they facilitate the same , ●nd helpe greatelie to the perfection thereof , when they concurre withgrace , and are guided thereby , for grace doth not abolish nature , or ●eiect humane cooperation , but admitteth , and perfitteth both , & therefore S. Thomas teacheth , that the images , D. Tho . 1. p. quest . 12. ar . 13. or representations framed by grace , in the phantasie of the contemplatour , are so much more excel●ent , and cleare , by how much the light of nature is stronger in him .

●3 And S. Hierome , also vppon the same reason obserueth in S. Paule , S. Hieron . quest . 11. ad Hedibiam To . 3. that though he had the gift of tongues , by the grace of God , yet he was allwaies more eloquent in the Hebrew ( which was his owne naturall ●ongue ) then in the other languages , which he had by infusion . And the ●ike is also to be said of humane industrie , and indeuour in contempla●ion , for although of it selfe , without grace , it can effect nothing ( as neither doth grace commonlie worke without it ) yet how much greater humane diligence , and endeuour is , so much more excellent , are the effects of grace , and therefore though S. Paule say : Gratia Dei , sum id , quod sum , 1. Cor . 15. & gratia eius in me vacua non fuit : by the grace of God , I am that , which I am , and his grace , hath not bene vaine , or without effect in me , yet he addeth , sed abundantius omnibus laboraui , non ego autem , sed gratia Dei mecum , but I haue laboured more aboundantlie , then they all , not I truelie ( alone ) but the grace of God with me .

14 In like sort , the Christian contemplatiue , doth not neglect the knowledge of God by his creatures , and workes , but vseth the same in his contemplation , no lesse then the Philosophers did , and with farre greater fruit , then they : and therefore he saith , with the Royall prophet . Meditatus sum in omnibus operibus tuis , Psal . 142. & in factis manuum tuarum meditabar : I haue meditated on all thy workes , and on those thinges , which thie handes haue wrought . S. Athanas in vita S. Antonij . And S. Anthony , the notable comtemplatiue Her●mit , being demaunded in the wildernes , what bookes he had for his instruction , shewed the heauens , and the whole world , saying , these ar● the bookes wherein I dailie contemplat , the infinit wisdome , powe● and goodnes of almightie God .

15 Therefore , the difference in this point , betwixt the philosophers , 〈◇〉 Christians , is , that whereas the philosophers , being guided onlie by th● light of nature , had no other meanes to know God , but by his worke● and creatures ( which kind of knowledge , as I haue declared before , 〈◇〉 accompanied with manie doubtes , and difficulties , and consequentlie 〈◇〉 vncertaine , and obscure ) we Christians haue not onlie the same meanes , which they had , but also others , farre clearer , surer , more poten● and effectual , to wit , the light of Gods grace , and the helpe of infuse● vertues , as of faith , hope , and charity , of the which , faith , being infused 〈◇〉 almightie God , and therefore not possiblie subiect to falsitie , or errou● serueth for a most solid , and sure foundation to all the building : and hop● proceeding from the sound , and sure ground of faith , raiseth , as I may sa● the strong walls of our contemplation to the heauens , that is to say , 〈◇〉 the speculation of heauenlie things , with a most comfortable con●●dence of Gods mercie : Rom . 5. and lastlie charity , diffusa in cordibus nostris , p●spiritum Sanctum , qui datus est nobis , being diffused , and spred in our harts by 〈◇〉 holly Ghost , which is giuen vs , doth consummat , and perfect the who● building , vniting our soules with almightie God , as I will make manife● after a while .

16 Furthermore these vertues , and especiallie faith , doth not onlie fo●tifie , and assure in vs the knowledge of God , which we haue by his cre●tures , but also doth discouer vnto vs therein , diuers abstruse , and hidde● secrets of his deuine nature , whereof the philosophers neuer had , n● could haue anie knowledge , or beleefe ; as namelie of the high miste●● of the blessed Trinitie , whereof we find a notable representation , 〈◇〉 manie things , especiallie in the verie soule of man , wherein the mem● will , and vnderstanding , being three seuerall powers , and but one su●stance , are consequentlie an expresse image of almightie God , who thoug● he be three distinct persons ( to wit the Father the Sonne , and the holl● Ghost ) yet is but one deuine substance , D Ber . de interiori . domo c . 67. and essence .

17 This S. Bernard explicateth notablie in this manner . Consider , sai● he , o soule , thy owne nobilitie , for as God is whole euerie where , geuin● life to all things , mouing , & gouerning them , so thou art whole in eue● part of thy bodie , giuing life vnto it , mouing , and gouerning it , and a God is , liueth , and knoweth , so thou also after thy manner , art , liuest , an● knowest , and as in God there are three persons , the Father , the Sonne , & the holie Ghost , so thou hast in thee three powers , thy vnderstanding , thy memorie , and thy will , and as the Sonne is begotten by the Father , and the holie Ghost , proceedeth from them both , so thy will is engendred of thy vnderstanding , and thy memorie proceedeth from them both ; And as the Father is God , and the Sonne God , and the holie Ghost God , and yet all three but one God , and three persons , so thy vnderstanding is thy soule , thy will is thy soule , and thy memorie thy soule , & yet not three soules , but all one soule , and three seueral powers . Thus saith S. Bernard .

18 So that when we behould the cleare light , and shining sunne of the deitie , not onlie through the obscure , and fallacious clouds of philosophical contemplation , but also in the true glasse of our faith , yea , and add there vnto the consideration of the other misteries of our Christian religion , to wit , of the incarnation , natiuitie , life , passion , and death of our Sauiour Iesus Christ ( as that he , being the Sonne of God , equall , and consubstantiall with his Father , seipsum exinaniuit , did as it were emptie , and annihilat himselfe , take flesh of a virgin , and liue here on earth , Philip . 2. for the space of three and thirtie yeares , enduring hunger , cold , pouertie , contempt , infinit iniuries , slanders , blasphemies , and finallie a most shameful , and paineful death vppon the crosse for our sakes , the innocent for the ●nocent , the iust for the vniust , the lord and master , for his seruants and slaues , that is to say , omnipotent God for most wretched , and vngrateful sinners , to the end he might redeeme vs being lost , and of his slaues , yea enimies , make vs his friends , brethren , the adopted children of God , and coheires with him , ) when I say we well waighe these so great , and euident arguments of his bountie , mercie , & loue towards vs , and the ineffable benefits , that grew to vs thereby , how can wee choose , but be replenished with exceeding comfort , and ioye , and feele in our selues , most effectuall , and forcible motiues to pietie , and deuotion ? How can we choose , but be inflamed with the feruent loue of God , and say with the prophet ; concaluit cor meum intra me , & in meditatione exardescit ignis ; my heart is heated with in me , and there burneth a fire in my meditation ? Psal . 38.

19 Furthermore , this flame of deuine loue being kindled in our harts , what wonderful effects must it needs worke in vs , of praise , and thankes to God , of sorrow , and contrition for our sinnes , and of holie desires , and firme purposes of amendment ? For when we shall consider Christ on the one side and our selues on the other , who he is , and what we are , comparing his omnipotencie , with our infirmitie , his maiestie , with our basches , his all , as I may say , with our nothing , his bountie , and goodnes , with our malice , his loue to vs , with our ingratitude to him , the greatnes , and worthines of his innumerable benefits , with the turpitude , enormity , and infinit number of our sinnes , his humility , with our pride , his pouertie , with our superfluitie , his meekenes , with our wrath , his patience , with our peruersitie , his fasts , with our surfets , his teares , with our dissolute laughter , and finallie his painefull passion , with our sinful● pleasures , Psal . 6. shall we not be confounded in our selues , and say with th● royall prophet : Sana me Domine , quoniam conturbata sunt ossa mea , & anim● mea turbata est valde : Heale me o Lord , for my verie bones are troubled , and m● soule is greatlie afflicted ? Shall we not labour , and trauel ( as the same prophet saith ) in our sorrow , Ibid . Gal . 5. and mourning , and wash our beds with teares yea , and crucifie our flesh , and concupiscences with Christ , to the end we ma● die to sinne , and rise with him to life , and not onlie loathe our forme● ingratitude , but also shew our selues more thankefull , hereafter ? shal● we not then be ashamed , to appeare emptie handed in the sight of ou● Lord , Psal . 115. and say with the prophet , Quid retribuam Domino pro omnibus qu● retribuit mihi , what shall I render to my Lord , for all that which he hath giue● me ? Ibid . shall we not then take , calicem salutaris , the cup of saluation , and ca●● vppon the name of our Lord ? that is to say , shall we not offer to him the most holie , and dreadfull sacrifice of his most blessed bodie , and blood , instituted by himselfe , Psal . 110. in memoriam mirabilium suorum , for a memorie of a● his maruails , or wondrous workes , for a remembrance , and representation of his passion , for the remission of our frequent offences , and for the dailie foode of our soules ? whereby we may not onlie be mos● gratefull vnto him , but also most admirablie vnited with him ? For who can sufficientlie expresse , the admirable coniunction , and vnion , that we haue with God , by the participation of that blessed sacrifice , receiuing the ineffable sacrament of vnity ( as S. Hilary calleth it ) wherein vnder the formes of bread , Hilar . de Trinit . l. 8. and wine , we trulie eate the verie bodie of our Sauiour Christ , and drinke his blood , wherevppon there groweth ( as S. Hilary also amplie testifieth ) a natural vnion betwixt Christ , Idem ibid . S. Cyril . Ierosol . catheche . mistagog . 4. Iranae . li . 4. aduers . haeres . ca. 34. and vs , we being ( as S. Cyril also saith ) concorporei consanguinei eius , made one bodie , and one blood with him , and not onlie our soules adorned , and filled with his grace , but also our bodies fedd with his flesh , and nourished to immortalitie .

20 Who then seeth not what pregnant , and potent meanes , the Christian contemplatiue hath to arriue , euen in this life , to that vnion with God , which is the end of contemplation , and the true felicitie of man ? And this will yet further appeare , if we consider , both the most excellent doctrin , and also the exquisit practise of our contemplatiues , in the vse , and exercise of three waies , whereby the soule of man is raised , and eleuated , as it were , by degrees , to perfect contemplation , and a most happy ●●ion with God .

●● The first way is called Purgatiue , by the which , the soule is purified ●●om the filth of sinne . The second is called Illuminatiue , S. Bonauentura in paruo bono . Dionisius Carthus li . de via purgatiua . Essercitio della vita spirituale P. Luyz . de la Puente en la introducion de la oracion mentall . B. Ignatius in Annotationibus annotat . 10. whereby it is ●●nistrated , and enlightned with the light of truth , encrease of grace , and ●isposed to receiue all perfection of vertues . The third is tearmed Vni●●e , whereby the soule is vnited , and ioyned with God , by feruorous ●●ue , and affection , which three waies , are most aptlie applied and ●ccommodated , to three sorts , and states of men , as shalbe declared ●eareafter .

●● Of all these three wayes , and the practise thereof , I thinke good ●●mewhat to enlarge my selfe , in respect aswell of their excellencie , as ●f the fruit that I hope , the Reader may by the way reape thereby . For ●●eing that the subiect , whereon I speciallie treat , doth exact of me in his place , a full declaration of the nature , and dignitie of Christian ●ontemplation ( because the end , and happines of man , and common ●ealth consisteth therein : ) and forasmuch as the same cannot be so ●ell vnderstood otherwaise , as by the exercise , and practise of it ( such ●einge the nature of spirituall , and deuine thinges , that they cannot be ●●llie knowne , and conceiued , except they be first tasted , and tried , in ●hich respect the psalmist , speaking of the sweetenes of God , saith . Psal . 33. ●●state , & videte , tast and see : ) for this cause , I say , I hold it conuenient , ●o lay downe some practise of our Christian contemplation , thereby to ●ake thee ( good Reader ) the better to conceiue , what it is , and to ●oue thee with all , not onlie by reading it , the more to esteeme it , but ●lso by practise , to make some triall of it , that so thou maiest come , to ●ast how sweete our Lord is , and reape the vnspeakeable fruit thereof , ●irst here in this life , and after eternallie .

●3 And I am the rather induced thereto , in respect of the benefitt , that ● hope , may grow thereby , to such as doe not vnderstand Latine , and for●aine languages . For although there are manie notable treatises , in all tō●gues , concerning the practise of contemplation , as will appeare heareafter , ●nd diuers excellent bookes written by Catholikes in our owne language , touching meditation , and other matters tending to this exercise , yet I haue not seene , or heard , of anie in our tongue , that treateth of all the partes thereof , or giueth anie method for the practise of the whole , thereby the better to vnderstand it , & therefore not knowing whither to remit such , as are vnlearned , for their satisfaction in this behalfe , & imagining also , that the learned themselues ( such I meane as vnderstand the latine and other tongues , and yet haue no knowledge of this exercise ) may rather desire to see somewhat of it presentlie , then to be differred , and remitted to others ( especiallie seeing , that with a few leaues , more , o● lesse , I may hope to giue them some contentment therein , or at least mor● effectuallie moue them to search out other authors , for their further satisfaction ) I haue therefore , I say , resolued to vndergoe this labour , hoping to performe it , with as great perspicuitie , and breuitie , as the difficultie , importance , and worthines , of the subiect may permit , meaning rather to giue thee ( good Reader ) some tast of this misticall Theologie then anie full instruction , which would require not onlie a larger discourse , then were conuenient for this time , and place , but also farr● more knowledge , and practise of it , then I can iustlie challenge to m● selfe .

24 Now then to come to the matter , Yt is to be considered , that wherea● I signified before , that the whole practise of contemplation , is deuide● into three waies , to witt , Purgatiue , Illuminatiue , and Vnitiue , and the sam● appropriated to three sorts of men , the Purgatiue ( whereof I am first to treate ) is speciallie applied to those , who hauing led a wicked life , o● benne verie negligent in Gods seruice , are moued by his grace , to rise ou● of the suds ( as I may say ) of their former sinnes , and to purge their soule● from the filth thereof . And this way consisteth , in the due meditation o● such thinges , as may moue them to a perfect knowledge , or contempt o● themselues , to the feare of Gods iustice , and to the consideration of thei● owne ingratitude , towards his deuine maiestie , and of the lamentable sequell thereof , in respect of the punishment , both temporall , and eternall ▪ iustlie due to them for the same ; by which meanes they may be induced to hartie sorrow , and contrition for their sinnes , and so through the merits of our Sauiours passion , obtaine remission thereof , and iustification , which is the end of the Purgatiue way .

E●cl . 18. P. 〈◇〉 . ●olo●●●o Ricci . ins●ru●● . de medit . par . 1. c . 8. 35 And now to come to the practise ; The hollie Ghost aduiseth vs , i● Ecclesiasticus , alwaies before we pray to prepare , & dispose our soules conuenientlie thereto , lest otherwise , wee be like to a man , which tempteth God , and therefore whereas there are manie thinges requisit , to the due disposition , and preparation of our selues ( whereof I will treate amplie hereafter , when I shall come to speake of the Chap 19. f om the 4. numb . to the 51. illuminatiue and Ite Chap. 2● ●ro●●th 4 . 〈◇〉 b●●o ●e 25. vnitiue way ) I thinke it conuenient in this place to lay downe onlie one , which is , not onlie the immediate , but also the most necessarie preparatiue to all meditation ; to wit , that those , which are to meditate ( hauing chosen a● sitt time & place of retrait , whereof I will also say some what hereafter ) doe lift vp their hartes , and all the powers of their soules to almightie God , & with the eies of a strong faith , behould him present ,

Idem ibid . ca. 11.

P. Ignatius in enercitijs hebdo .4 . Psal . 15.

P. Ricci vbi supra .

2. Paral . ca. vlt .

Ioan . 4.

P. Luyz . de la Puente ●n la introduct . de la orat . mental .

saying with the Royall prophet . Meditatio cordis mei in conspectu tuo semper . The meditation of my hart is alwaise in thy sight , assuring themselues , that he seeth , and heareth them , yea , and searcheth into euerie corner of their consciences , and that therefore they ought , as in the presence of his deuine maiestie , to bow the knees , not onlie of their hart ( as the scripture speaketh ) but also of their bodie , either prostrating themselues , vppon the ground , or kneeling ( if they be not hindred , by some corporall weakenes , and infirmitie ) and so to adore him in spirit , and truth , acknowledging him to be theyr Lord , their God , their Creatour , and Father of infinit power , & maiestie , offering vnto him their soules , bodies , liues , and all other actions , and particularlie whatsoeuer they shall think , say , or pray in their present meditation , most humblie beseeching him to ordaine , & direct the same , whollie to his owne eternall glorie , and the profit of their soules , for the merits of our Sauiour Iesus Christ .

36 And this praier they may addresse , not onlie to the blessed Trinitie , Iidem authores . ibid . that is to say , to the three deuine persons iointlie , but also particularly to euerie one of them , offringe the same , first to God the Father , beseeching him to vnite , and incorporate , their praier and meditation , in the praier of his Sonne our Lord , and Sauiour , and to accept it for his sake , and merits .

37 And then they may turne their cogitation , to the Sonne of God ( our said Sauiour , and redeemer ) crauing of him with all humility , that seeing he , being eternall God , equall , and consubstantiall , with the Father , vouchsafed , out of his infinit goodnes , to take our flesh , and become our Mediatour in his humanitie , it may please him , not onlie to pray with them , and for them to his Father , but also to heare , fauour , and assist them , with his grace , as their Lord , and God , for his owne merits , and mercie .

38 Lastlie , they may direct their praier to the hollie Ghost , acknowledging him to be also their Lord God , equall , and coeternall with the Father , and the Sonne , the light of hartes , and giuer of all good giftes , and then confessing their owne ignorance , and infirmitie , they may humbly beesech him to illuminate their vnderstanding , to moue , guide , and direct their will , to quicken , and refresh their memorie , to stay their wandring fancie , and to recollect their scattered thoughts , to the end , they may meditat , and pray with due attention , and reuerence , penetrat the misteries whereof they are to meditat , see , and dulie bewaile their sinnes past , make hollie purposes , and resolutions of amendement , and afterwards performe the same , with his deuine helpe , and assistance .

39 And here by the way it is to be noted , that they shall not neede to continue this preparatiue praier , anie longer then for the space of a Pate● noster , an Aue , and a Creede at the most , except they find some extraordinarie consolation , and sweetnes therein , in which case , it shall not be amisse to rest vppon it , turning the preparation into meditation , so long a● the deuotion , and consolation continueth , according to the aduise of th● ancient contemplatiue , Iohannes Climac . de orat . gradu 28. Iohannes Climacus , who giueth this generall rul● to be vsed , throughout all the course of mentall praier . Cum in oration●● verbo , saith he , vel dulcedine perfundi , vel compungi te sentias , in eo persiste , tu●● quippe custos noster nobiscum orat : whensoeuer thou feelest thy selfe , eithe● moued with sweetenes , or with contrition , in anie word , or part of th● praier , persist in it , for then our keeper praieth with vs. Thus he .

40 This preparation being made , they may enter into a serious consideration of themselues , what man is , of what substance he was made , an● what he hath of him selfe , as that he is the creature of God , consisting o● soule , and bodie , both of them created of nothing ( for though the bodi● of our first father Adam , was framed of earth , and clay , yet the same wa● first made of nothing : ) wherein is also to be considered , the infirmitie , and weakenes , of a humane bodie , the loathsome filth , that floweth from it , the innumerable sicknesses , miseries , calamities , and death , whereto it is subiect , and that it endeth in a carreine stinking carcase , which putrefieth , and is finallie dissolued into dust .

41 The due , and frequent consideration whereof , may serue for a notable antidot , against the poison of pride , vaine glorie , and all worldlie vanities . Besides that , it is also further to be considered , that the soule of man , though it be created to the image of God , and is immortall , capable of the knowledge of him , and of eternall glorie , yea , and was in our first fathers , adorned with wisdome , and excellent gifts of grace , yet it is now so wounded , weakened , and corrupted , partlie by their fall , and partlie by euerie mans proper , and particuler sinnes , that it is vtterlie deformed , blinded , and replenished , with ignorance , & errour , vntill it please God , to reforme , renew , and illuminat it , with the light of faith , and giftes of his grace : so that if we trulie distinguish , betwixt that which is Gods , & that which is our owne , we shall easelie see , that wee are nothing , and worse then nothing : for yealding to God , that which is his ( to wit , not onlie the giftes of his grace , but also our wisdome , our knowledge , our substance of soule , and bodie , our beautie , our strenght , our breath , and life ) there remaineth nothing to vs , but blindnes , ignorance , errour , infirmitie , filth , miserie , death , and finallie nought els , but the nothing , whereof we are first made , nothing I say , except sinne , which is worse then nothing : all which being well waied , then may the meditators , eleuat their mindes to almightie God , & yeld him all due praise , honour , & glory , hūbling themselues most profoundlie in his sight , acknowledging him to be all in all & them selues to be nothinge , to know nothing , and finally to deserue nothing of themselues , but confusion , shame , & eternall damnation ; whereby they may lay in their soules , the foundation of true humilitie , which is the roote of all vertue , & the groundeworke , D. Bernard . supra cant . serm . 36. whereon the true contemplation of God is to be built . For as S. Bernard saith , nisi super humilitatis stabile fundamentum , spirituale aedificium stare non potest . No spirituall building can stand , but vppon the stable , and sound foundation of humility .

42 This being done , they may passe further , & profoundlie ponder the end , Rom . 6. Cassian . collat . 4. & 5. for the which God created & ordained thē ( which was no other , but his seruice , & their eternall saluation ) & then consider the worthines , & excellencie of this end , the obligation that man hath to almightie God for the same , the extreame follie , & madnes of those , that neglect it , yea , & how litle care they themselues haue had thereof ; as , that being created to the most excellent image of God , they haue deformed them selues by sinne , & made themselues images , & slaues of the diuell ; how they haue to the great offence of God abused , not only al the powers of their soules , their senses , all the partes of their bodies , and all the creatures of God , but also God himselfe , contēning his iustice , presuming to offend him , the rather for his mercy , & patience : distrusting his prouidence , preferring their owne wills , before his will , reiecting his hollie inspirations , disobeying his ministers , and his spouse the Church , breaking all his , and her commaundements , and finallie abusing most iniuriouslie his deare Sonne , our Sauiour Iesus Christ , recompensing his vnspeakeable desire , and care of their saluation , with extreame negligence , and contempt of his seruice , and with intollerable ingratitude towards him .

43 To all which , they may also add , the consideration of Gods rigorous , & iudgement , inpunishing sinne , remēbring S. Peters admonition , and inference . Si iustus vix saluabitur &c. Yf the iust man , shall hardly be saued , 2. Pet . 4. Ibid . ca. 2. where shall the wicked man , and sinner appeare , and againe ? Si Deus Angelis non pepercit &c. Yf God spared not the Angels , which transgressed his commaundements , but cast thē downe to hell , to be eternally tormented , how can vniust & wicked men , expect to escape , the like iudgement ? To which purpose , they may also consider , that Lucifer , and his fellowes , were condemned for one sinne of pride , committed onlie in thought , whereas they haue committed innumerable sinnes , aswell in the same kind , as in all other , not in thought only , but also in woord , & deede , whereby it may appeare , what seuerity is due to thē , yea , & the better to discouer , the horrour of sinne , they may sett before their eies , our Sauiour Christ crucified , in whom they may behould the rigour of Gods iustice , in punishing their sinnes in him , being his owne Sonne , & thereby conceiue how greeuous a penaltie they shall pay for the same themselues , if they doe not repent , and amend their liues in time .

44 And this being well pondered , then may they reflect vppon themselues , and their owne miserable state , considering the seuere punishmē● due to them for their sinnes , which they haue multiplied ( as the psalmi●● saith ) super capillos capitis , Psal . 39. 2. Reg . 17. more then the haires of their head , or as king , Manasses , said , aboue the sandes in the sea , whereby they may haue iust occasion , to admire the wonderfull patience of almightie God , and his infinit merci● towards them , in suffring them so long , especiallie seeing that there ar● an infinit number of soules in hell , which haue not committed so mani● sinnes as they , and manie perhaps who were condemned for some one , or a few mortall sinnes , whereas theirs are innumerable .

45 Therefore , let them lift vp their hartes to almightie God , and with a most reuerent , and trembling feare of his iustice , humblie thanke him , for his ineffable mercie towards them , not onlie in sparing them so long● but also in giuing them grace , now to see , and consider their danger , an● detestable ingratitude towards him , most humblie crauing pardon o● him for the same , through the merits of our Sauiour Iesus Christ , and purposing fullie to amend their liues heareafter , with the assistance of his grace ▪

46 This prayer being ended , they may then proceede , with their meditation , and ponder maturelie their owne mortalitie , how certaine thei● death is , how vncertaine the hower , and place , and the manner thereof● how manie die suddainelie euerie day , some by water , some by fier , som● by sword , or sicknes , and of those which die in their beddes , how few haue their senses , and remembrance to the last , how stronglie the diuel● will tempt them at that time , how weakelie they are likelie to resist , when they shalbe miserablie distracted , and afflicted , partlie with bodily infirmitie , partlie with torment of conscience , and the temptation of th● diuell , drawing them to dispaire , and partlie by the feare of Gods iudgements , and the extreame greefe , that then they are like to haue , to leaue their wealth , substance , and worldlie pleasures .

47 Lastlie they are to consider , how litle all their strenght , beautie , friendes , riches , dignities , and delightes of the world , shall then auaile them , their bodies being to become woormes meate , and their soules to yeald a straight accounte , for euerie idle word , euil thought , and negligence committed in this life , Psal . 74. before a rigorous Iudge , who as the psalmist saith , iustitias iudicabit , will iudge , and seuerelie examin , not onlie the bad workes of the wicked , but also the good workes of the iust , whether they had anie imperfection in them or no , Sophon . 1. and finding but anie one mortall sinne vnrepented in this life , will condemne them to eternall fire , Matth . 8. Luc . 13. Iob . 10. and paines of hell , vbi erit fletus , saith our Sauiour , & stridor dentium , where there shall be , weeping , and wailing , and gnashing of teeth . And as Iob saith . Nullus ordo , sed sempiternus horror . No order , but sempiternall horror . Where the neuerdying worme of conscience biteth & gnaweth perpetuallie , where saith S. Bernard , the tormentors are neuer wearie , and the tormented neuer die , S. Be●nar . Meditat . ca. 3. where the fire so consumeth , that withall it preserueth , where nothing is heard , but weeping & wailing , & gnashing of teeth , where nothing is seene , but the hideous faces of the tormentors , to wit , ouglie , and monstrous diuells , where the sorrow , & paine is intollerable , the feare horrible , the stinke abominable , and the death both of soule , and body sempiternall , without anie hope of pardon or mercy . Thus saith S. Bernard , with much more to the same purpose , which I omit to auoide prolixitie .

48 Who then is to desperatlie wicked , that shall well way , and ponder all this , and will not bewaile his owne lamentable case , and wonder at his owne follie , yea and say to himselfe ; how hast thou benne so blinded , and bewitched with sensualitie , and selfe-loue , to offend thy Lord God so oft , and hainouslie , as thou hast donne , and thereby expose thy selfe to the danger of such endles , and vnspeakeable torments , being so vncertaine as thou art , of the time , that thou maist be cast headlong thereinto , which may befall thee , and is by Gods iustice due to thee , yea & hapneth to one or other euery day ; and houre ? Ys it selfe-loue that hath seduced thee ? how canst thou be said to haue loued thy selfe , or to haue had respect to thy owne good , when thou hast so greeuouslie offended the onlie authour , & geeuer of all good , and ventred thy owne eternal saluation , for transitorie trifles , and vaine delites , yea for nothing ?

49 Couldest thou commit greater follie , & madnes , then like Esau to sell thy primogeniture , or inheritance , for a messe of pottage , Genes . 25. that is to say , heauen for earth , and euerlasting felicitie , for short , & friuolus pleasures , mixt with much infelicitie , and miserie ? Where was thy wit , thy iudgement , thy prouidence , & the care of thy selfe , which thou art wont so carefullie to employ in euerie trifle , that neuer so litle concerneth thee ; whiles neuertheles thou hast been most careles , and negligent , or rather senseles in that which most importeth thee ? Could all the world if it should conspire against thee , doe thee halfe so much harme , as thou hast donne thy selfe , by making him thy enemie , from whose power , no power can free thee , and who being thy Lord , & iust Iudge , will punish , or reward thee eternallie ?

50 Call therefore thy wits to thee , and consider what an extreame presumption it is for such a base , vile , and wretched woorme , as thou art , to offend the infinit maiestie of God thy creatour , yea & to make warr● vppon him with his owne weapons , that is to say , with the gifts that h● geeueth thee , wherein truelie thou maist wonder at his bountie , an● pacience , in that he doth not denie thee the ordinarie concourse of hi● helpe , euen in those things wherein thou hast offended him , expecting sti●● thy repentance , though how long he will doe it , thou art vncertaine● and therefore reflect vppon thy owne danger , and say vnto him , out o● an humble , and sorrowfull hart .

51 Eternal God my creatour , behold me wretched sinner thy poor● creature , prostrat at the feete of thy mercie , crauing pardon most humbly of thy diuine maiestie for my horrible ingratitude towards thee , in tha● being made by thee of nothing to thy owne image , and ordained to enioye thee eternallie , I haue made no account of thee , but preferred euery trifle before thee , and heaped sinne vppon sinne with extreame contemp● of thy iustice , and abuse of thy mercie , longanimitie , and pacience ; Therefore how admirable hath thy clemencie benne towards me , in that tho● hast forborne to powre downe thy vengeance vppon me , to strike m● with suddaine death , and to cast me headlong to hell , as thou hast donne manie others , not so greeuous sinners as I , whiles neuertheles thou hast spared me . But seeing it hath pleased thee , out of thy infinit goodnes , now to open my eies , and to discouer vnto me , both the horrour of my owne conscience , and the bottomles pit , whereinto I was reddie to fall , vouchsafe , I beseech thee , to consummat , & perfect thy owne good woork in me , Psal . 118. Psal . 41. Matth . 3. geuing me an humble , & contrit hart , that my eies may be conduits , & fountaines of water to bewaile my sinnes , that my teares may be my bread day , & night , that I may doe the worthy fruits of penance , & ( through the merits of thy deare Sonne my Sauiour ) yeeld some part of satisfaction to thy iustice in this life , whereby the ineuitable and dreadfull houre of my death , may serue me for a happie , & sure passage to those euerlasting , and incomprehensible ioyes , whereto thou hast out of thy infinit mercie ordained me .

52 Thus may they say , or some what els to the same purpose , either mentallie , or vocally , whereby they may with the helpe of Gods grace excite , & stirre vp them selues to a confusion , & shame for their ingratitude , to the feare of Gods iustice , to contrition , & sorrow of their sinnes , to an effectual desire , & purpose of amendment , & to a true mortification of them selues , by doing the worthy fruits of penance , Matth . 3. and vsing the meanes which our Sauiour Christ hath left vs in his Church , for the reconciliation of sinners , that is to say , the holly sacraments , whereby the merits of his passion may be applied vnto thē for their iustification , which is the end of the purgatiue way : whereof also the speciall office is , to purge the soule , & dispose ●it to receiue the light of grace , & the infusion of Gods gifts , to rectifie the will , & cleanse it of inordinat desires , to purifie the vnderstanding of errours , the memorie of culpable negligence , and forgetfullnes , the appetit of passions , the senses of superfluities , and finallie the soule of all vicious customes , and habits , which neuertheles the purgatiue way cannot of it selfe fullie accomplish , and performe , without the helpe of the illuminatiue way , whereof I am now to treate .

Of the Illuminatiue way , and the practise of it , with certaine obseruations for the remedy of dictractions , and spirituall desolation or sterrility of spirit , which may occure in the exercise thereof . Also certaine meditations , to be practised by those , that desire to profit in the seruice of God , and in the way of vertue , and to arriue to the perfection of contemplation . CHAP. 19.

1. THis way hath certaine degrees , according to the degrees of charitie , which as S. Augustin obserueth , hath her infancy , D. Aug. trac . 5. super . 1. ca. nonic . Ioan . D. Tho . 2. 2. q . 24. ar . 9. Apoc . 22. encrease , & perfection , whereof the two first are proper to the Illuminatiue way , & the third to the vnitiue . The first , to wit , the infancy of charitie , belongeth to those that are newly iustified , & desire to encrease , and augment their iustification , according to the saying of S. Iohn , qui iustus est , iustificetur adhuc , he which is iust , let him be iustified yet , to whom the masters of contemplatiue doctrin , applie the meditations of the misteries of the incarnation , natiuity , circumcision , presentation , and infancie of our Sauiour Christ , drawing out of the same notable motiues , P. Luyz dela Puente To . 1. 4. introduc . de la oracion mental . & considerations , aswell for the prosecution , and perfection of the Purgatiue way ( by the mortification of inordinat passions ) as also for the beginninge of the Illuminatiue way , by sowing in the soule , the seeds of all such vertues , as are most requisit for the state , and condition of euerie one , as I will shew more particularlie after a while .

2 The second state , or degree of charitie ( to wit encrease , & growth of grace ) is proper to those that haue alreadie made a good beginninge , & doe proceede , and dailie profit in the way of vertue , & mortification , Idem ibid . tending a pace to perfection , to which kind of men , are applied for matter of meditation , the misteries of Christs life , as his baptisme , his going to the desert , his fasting , preaching , & miracles , his last supper , & lastly the particuler points , & circumstances of his passion , & death : the due consideration whereof , together with the former misteries of his incarnation , natiuity , and infancie , may worke in anie pious mind foure effects , necessarie for euerie Christian man . The first , a perfect vnderstanding , & a high estee● of the inestimable worthines of our Sauiours person . The second , th● knowledge of our obligation , and dutie to him . The third ( proceedin● of the two former ) a feruent affection , and loue to him , aswell in re●pect of his infinit dignitie , and excellencie , as of his loue , and benefits 〈◇〉 vs. The fourth , an earnest desire , and endeuour , to imitate his vertue which euerie man is bound to doe , more or lesse , according to his voc●tion , and state .

3 But forasmuch , as it happeneth , not onlie to Nouices , or younge b●ginners , but also to the greatest contemplatiues , to feele sometimes gre●● ariditie , and desolation in their soules , and sometimes againe , to be m●lested with distractions , by the meanes of vaine phantasies , and cogit●tions , therefore I thinke good , before I proceede further , to giue som● aduertisements to yonge beginners , concerning the causes of distractio● and desolation , and the remedies of both .

P. Bartholom●o Ricci inser●e . di medirare p. 3. c . 2. 4 Distraction , growing of wandring cogitations , and thoughts , whic● hinder our attention in meditation , proceedeth for the most part , eithe● from our senses , drawne to their obiects , or from our phantasie , framin● chimeraes , and building ( as a man may say ) castles in the aire , or from th● passions of anger , enuie , loue , feare , or sorrow , and such like , mouin● vs to thoughts conforme to their natures , and to some occasions min●stred before : or els it proceedeth , from some serious busines , or perhap● from some earnest studie , Ioan Cassian . Collat . 10. ca 14. wherewith we were latelie occupied : or last●● from the suggestion of the diuel , who serueth himselfe of all these me●nes , and manie other to distract , and molest vs in our meditation , an● praier .

5 The remedie against distraction , proceeding from our senses , an● phantasie , is to vse preuention , which may be donne diuers waies . Th● first is , to accustome our selues ordinarilie , aswell out of praier , as i● praier , to restraine our senses , as much as may be , from their obiects : fo● the lesse , P. Bartholo . Ricci . instruc d . medita●e . that the soule scattereth it selfe abroad by the senses , the mo●● it is recollected within it selfe , and able to performe the worke of contemplatiō , whereof we haue a notable example in S. Bernard , who being a yeare in a cell , could not tell so much , as what kind of roofe it had , neither yet whether there was more then one window in a Church , whic● had manie windowes , Combattime 〈◇〉 spirit●●● . though he had gonne thither dailie for a long time : besides that passing a whole day by the great lake of Losanna , either he saw it not at all , or els tooke so litle heede of it , that at night he remembred it not , so obseruant , and heedefull was he in the vse of his senses that he applied them to nothing , but to what necessitie required , retyring himselfe alwaies with in himselfe , whereby he easelie , and spe●elie became a most perfect contemplatiue .

● And the like is written of a holie man in our daies , called F. Pedro de Alcantara a Spaniard , of the holie order of S. Francis . M. Teresa nella vita sua ca. 27. This Father was ●hree yeares in a couent , and knew none of his brethren by sight , for that ●e neuer lifted vp his eies , and when he was to goe anie whither abroad ●ith the rest , he neuer looked vp but followed them , and in manie yea●es he neuer beheld anie woman , by which meanes he arriued to admiable perfection of contemplation , and sanctitie of life , whereof I shall ●aue occasion to speake more heareafter .

● But because this kind of remedie cannot be practised , either by seculer ●●en , or such religious as embrace the mixt life , which is both contem●latiue , and actiue ( as was the life of our Sauiour , and his Apostles , and ●s of the greatest perfection , as I will declare more amplie hereafter ) the●efore to such , I say , that they must seeke to preuent the distractions in ●raier , which proceede of the fantasie , and senses ( not so much by flight , Combattimento Spirituale . ●r auoiding all occasions , which in their course of life is not possible ) ●s by the way of combat , and victorie , vsing preuention in the practise of two things .

● The one is , that they vse to draw spiritual lessons , and documents , out of all that which representeth it selfe to their senses and phantasie , Ibid . ca 13. obseruing therein , either the power , or the wisdome , bountie , mercie iustice , or iudgements of God , according to the nature , or qualitie of the things , or matter represented vnto them ; and further to seeke to glorifie God in all his creatures , and by all mens actions , be they good , or bad , taking occasion by all thinges that occurre to their senses , or imagination , to praise God , to thanke him , for his gifts , or to craue his grace ; as for example , when they perceiue their senses to be ouermuch fixed vppon anie creature , let them seeke presentlie , to penetrate the same with the inward eye of their faith , & to see in it almightie God , who created , and conserueth it , and say vnto him ( at least in their soule ) Thou o Lord , art in all thy creatures more present , then they are to them selues , and yet I vngratefull , and carelesse wretch , doe not thinke vppon thee , doe not loue thee , nor honour thee , as I should .

8 And when they note in an other man , either power , or wisdome , iustice , bountie , or anie other perfection , let them lift vp their mind to God , and say in their soules , behold the riuers that flow from the increated fountaine , and from the bottomlesse sea of the deuine perfections , and then considering , how incomprehensible the same are in his deuine essence , let them stirre vpp themselues to reioyce , and ioy therein , yea more , then if they were their owne . And if they find themselues at an● time to be ouer much drawne , and delighted with the beautie of an● creature , let them passe presentlie to the consideration of the deuine bea●tie , and say , when shall I , o Lord , place all my delight in thee , and s● the incomprehensible beautie of thy glorious face ?

9 Also they may in other manner , represse the excesse of anie vaine d●light , that shall offer it selfe vnto them in anie creature , if they conside● that the infernall serpent lieth hid vnder the same delight , readie to stin● and strike them to death , and therefore they may say . O cursed serpen● how craftilie liest thou lurking in Gods creatures to kill me ? And the● raising their mind to God they may say vnto him : Blessed art thou 〈◇〉 Lord , that hast discouered vnto me the deceipt of my enemy , who mig●● otherwise haue ouerthrowne me .

10 Moreouer , in the varietie of all humane accidents , that may happe● vnto them , or to anie other , they are to consider the eternal prouiden●● of God , thereby to moue themselues , to take consolation in that his holl● will is fulfilled , and the effects of his infinit wisdome , bountie , iudgements , and iustice shewed therein , be it in sicknes , health , heate , col● good , or ill successe of busines , or what soeuer happeneth to men i● this life .

11 Finallie , whensoeuer they shall haue , either these , or anie other goo● thoughts , they ought to acknowledge the same , as a speciall grace , an● fauour of his deuine maiestie , and most humblie to adore him in thei● soule , and thanke him for it . For if the custome , and practise of these aduises , grow once to an habit , it will follow , that whatsoeuer occurret● to the senses , or is suggested by the diuell to the phantasie in time o● praier , it shall at least minister matter , and occasion of good , and meritorious thoughts to his confusion .

12 The other meanes to preuent distraction , is , that when their phantasie is not occupied with some necessarie busines , they vse to frame t● themselues imaginations , either of our Sauiours person , life , and passion● or of his glorie in heauen , and other heauenlie things , to the end , tha● such cogitations , being by custome become vsuall , and familiar with thē may not onlie alwais easelie occurre , but also exclude idle thoughts , an● vaine imaginations , and stirre the soule to deuotion , and to the loue o● God : for he that vseth to feede his fancie with toies , and vaine conceits , shall not be rid of them when he would , & therefore to be free of them in time of meditation , we must not admit them at other times : as he that will not be bitten , and troubled with gnats in the night , must keepe his windowes shut in the day , for when they are once entred , it is to late to expell them , in which respect Cassianus aduiseth vs , Cassianus colloq . 10. ca. 13. P. Ricci instructione di meditare p. 3. ca. 3. to be such out of the ●●ne of praier , as we would be in praier .

●● The like preuention is also to be vsed against the distractions that ●se by the passions of the mind , to wit alwaise to combat with them , & ●o labour to resist , & represse them , accustoming our selues , when they ●olest vs , to ruminat , & meditat seriouslie vppon the houre of death , the ●●uere and terrible iudgements of God , and the horrour of hell , and eter●al damnation ; whereto I will add two notable , and necessarie ●emedies .

●4 The one , to accustome our selues , as soone as wee feele their verie ●●rst motions , to lift vp our harts to God , & to say with the psalmist , either ●ocallie , or mentallie ; Miserere mei Domine quoniam infirmus sum ; Psal . 6. Psal . 69. haue mercy ●ppon me o Lord for I am weake ? or , Adiutor & liberator meus es tu Domine , ne ●●ereris : thou art my helper , and deliuerer , O Lord , doe not stay , or make delay : and if ●he assalts continue , or be violent , then to say : Domine , vim patior , Esay . 38. Psal . 68. responde pro ●●e : O Lord , I suffer violence , answere thou for me : or , Saluum me fac Deus , quo●iam intrauerunt aquae vsque ad animam meam : Saue me , o Lord , for the waters●aue entred euen into my soule , or such like .

●● The other remedy is , by way of preuention : first , most earnestly to craue ●f almightie God euerie day in our mornings meditations , his grace , P. Pinelli nella breue instructione al lettore nel principio delle meditationi sopra li sette peccati &c. & as●●stance against those passions , whereto we are most subiect : secondly to ●●and , as it were , vppon our gard , & to keepe watch vppon our selues all ●he day that we be not ouertaken with them : Thirdlie if by frailtie we all into them , to doe some kind of penance , either presentlie ( if it may be ●ōne with out note , ) or els as soone after , as may be , as for example , to saie ●ome verse of a psalme , or short praier , or to gieue some almes : or if the ●all be greater then ordinarie , to depriue our selues of some part of our ●inner , or supper , or of the whole , and neuer to dispence with our selues ●n this custome , which will make vs euerie day be more warie then ●ther , and almightie God seeing our good desire , and endeuour , will , ●ndoutedlie , help vs with his grace .

●6 And it shall not be amisse to vse this exercise , principallie against ●ome one passion , for 10. or 15. daies together , Idem ibid . and then to passe to an ●ther , for as manie daies more , and after to an other , and so to returne ●gaine to the first : as , to combat in this manner against pride , and vaine glorie , for 10. or 15. daies , and then against enuie , for as manie , ●nd in like manner against euerie imperfection : which practise , no doubt , will in short time aduance vs to greate perfection , especiallie , if we seeke not onlie to roote out these vices , but also to plant in our soules the con●rary vertues : as for example , when we combat against the vice of pride , not onlie to craue in our praiers the vertue of humilitie , but also to determin with our selues , to doe euerie day during those 10. or 15. daie● some acts of that vertue , and euerie euening to examin our selues , whe●ther we haue donne them , or no ; and if we haue , then to thanke God fo● it , but if we haue not , then to doe some penance , ( as is a foresaid ) especiallie if we haue wilfullie omitted , and neglected to doe it , when som● good occasion hath benne offred : and for conclusion of this practise , 〈◇〉 would thinke it conuenient also , to receiue the blessed sacrament on● within 10. or 15. daies , of purpose to demaund Gods grace , and assistanc● for the exclusion of the vice , and the infusion of the vertue : And I do● not but whosoeuer shall dulie practise this , he shall within a whil● with Gods helpe , free himselfe from the tirannie of his passions , & pe●uers affections , not onlie in the time of meditation & praier , but also i● all other occasions , with vnspeakable contentment , and peace of soul● Thus much concerning the distractions that grow of our passions i● meditation .

17 In like maner , the distractions that rise by the occasion of worldli● busines , may be in great part preuented , and remedied , by the obseruati●● of these points following , to wit , that we neuer vndertake anie busine● but that it may be some way for Gods glorie , that we referr all our endeuours , and negotiations thereto , calling the same to mind oft time● or rather continuallie ( as much as our frailtie may permit ) that we neuer suffer the affection , or loue of anie worldlie affaire , so to possesse ou● soule , that we doe not principallie affect and attend to our cheefe busines , which is the seruice of God , and our owne saluation ; and that therfore we accustome our selues , amidst all our negotiations , to eleuat , an● lift our mindes often to almightie God , with manie holie aspirations , 〈◇〉 iaculatorie praiers , praises , and thankes to him , crauing his grace , an● assistance as occasion shall require ; and finallie that we accustome ou● selues , to consider in all our temporal negotiations , how vaine , fraile and casual , are all the affaires of mortall men , & all other worldlie thinges , whereby we may be moued in all occasions , to contemne the world and all the vanities thereof ; where vppon two speciall commodities wi● follow , the one , that God will giue the better successe to our busines , and the other , that the loue of temporall affaires , shall neuer take such root● in our soules , but that the loue of God shall euer predominat , and easili● expell it , especiallie in time of recollection , and praier .

18 And such wil be the fruit of this exercise , that whosoeuer doth duly practise it , he shall not onlie meditate , and pray , but also conuerse with men in all kind of affaires , without much distraction , and shalbe , as i● were , retired , and alone , euen amongst millions of men , S. Bernard super cant . ser . 40. as S. Bernard signifieth notablie , saying . O sancta anima sola esto &c. O holy soule be alone &c. sepe●at thy selfe from companie , I meane , not in body , but in soule , in intention , in deuo●on , in spirit &c. thou art alone , if thou doest not occupie thy mind with ordinary co●itations , if thou doest not set thy affection vppon present , and wordly things , if thou ●espisest that which most men admire , if thou dost loath that which all men desire &c. For otherwise thou art not alone , though thou be neuer so solitarie , so that thou seest both how thou maist be alone amongst many , and amongst manie when thou ●●rt alone . Thus saith S. Bernard . And the verie like saith S. Gregory , S. Greg . Moral . li . 30. ca. 12. concluding , that the highest perfection of mental solitud , that is to say of contemplation is to be attributed to those that liue in conuersation , meaning those that ●eade the mixt life ( partlie contemplatiue , and partlie actiue ) and yet haue true solitud and recollection of mind in action and negotiation .

●9 An other meanes to preuent distractions , growing by busines , is , ●hat we passe not immediatlie from anie serious negotiation , or earnest studie to mental praier , but to interpose some time betwixt the one , and the other , and to dispose , or prepare our minds to meditation , either by some vocal praier with conuenient attention , or by reading some spirituall booke , for reading concurring with meditation , and praier , is the most speciall meanes to attaine to perfect contemplation , as a certaine contemplatiue father witnesseth , saying , that reading doth minister , Scala parad . inter opera Aug. To . 9. as it were , meate to our mouthes , meditation doth ruminat , and chew it , praier obtaineth the tast of it , and contemplation is the sweetenes it selfe , which recreateth , & delighteth , and this ( saith he ) our Sauiour may seeme to haue insinuated in these wordes , quaerite , & inuenietis , pulsate & aperietur vobis , Matth . 7. that is to say , seeke by reading , and you shall find , by meditation , knock , by praier , and it ●halbe opened vnto you , by contemplation . Thus he .

●0 But forasmuch as there are some , who for want either of health or of natural habilitie , and capacitie cannot discourse with the vnderstanding , and meditate , or vse mental praier , Padre Luis de la Puente introduction a la orat . mental . § 10. I think good to aduertise them by the way , that they doe not discomefort themselues therewith , as though they were excluded thereby from the effect , & fruit of contemplation , for almightie God who expecteth not , or desireth more of vs then we haue habilitie to performe , is wont out of his infinit bountie , to supplie the natural defects of such as doe their best endeuour , and aduanceth them manie times to a heigher degree of contemplation in a short time , then men of greater talent in manie yeares .

21 Therefore such as cannot meditate or pray mentallie , may content themselues with the serious reading of some deuout prayers , or spiritual matter , with due ponderation of the sence , & frequent eleuations of their mind to God , P. Ribera nella vita di . M. Teresa . l. 4. c . 8. Camino de perfection . as the matter may minister occasion vnto them , and if the● cannot read , they may vse onlie their vocal praier , with greate attenti●● and desire of deuotion : for , this being accompanied with continu● diligence , and endeuour to mortifie their passions , & affection● ( which in this exercise most importeth ) may suffise to raise them to th● perfection of contemplation , and vnion with God , whereof the exp●rience hath bene seene in such , as could neuer in their liues , say oth● praier then their Pater noster . Ibid .

22 Furthermore it is a special helpe against all kind of distractions , 〈◇〉 retire our selues in time of praier to some solitarie place , for as the pr●phet witnesseth , Thren . 3. Osce 2. Sedebit solitarius &c. the solitary man shall sit , & hold his pea●● because he will raise , or eleuat him selfe aboue himselfe , and the Prophet Ose● saith , ducam eam in solitudinem , & ibi loquar ad cor eius , I will lead he● ( that is to say a contemplatiue soule ) into the desert , and there I will spea● to her hart . And this our Sauiour Christ both aduised , and practised , wh● not onlie counselled vs to enter into our chamber , and to shut the do● when we pray , Matth . 6. but also vsed to retire him selfe oft vnto the mountain● where he passed whole nights in praier , & though , a litle before his passion , Luc . 6. when he went into the gardaine , he tooke with him three of his disc●ples , yet he with drew himselfe from thē , ( saith the scripture ) a stones cast , 〈◇〉 the end he might pray alone , Matth . 26. L●●c . 22. & this he did onlie for our example , bein● himselfe alwaise so recollected within him selfe , that no companie , or occasion could distract him from the highest , & most perfect contemplation

23 It is also a soueraine remedie against distractions to frame in o●● imaginations the forme , and manner of the actions persons , and place whereof we are to meditat , which being well printed in our minds a● the first , and after renewed , as occasion is offred , doth helpe greatelie t● entertaine , and stay the phantasie from wandring to other matters . Therefore B. Ignatius ( founder of the hollie societie of Iesus , and an exac● maister of contemplatiō , P. Bartolom . Ricci in vita Christi ex euang . praefat ad lecto . ) was wont before he went to meditation , stedfastlie to behold some Image or picture , representing some such misteri● of our Sauiours life , or passion , as he meant to make the subiect of his meditation , to the end that it might rest the better setled , & engrauen in hi● phantasie . And this being well practised in our mornings meditations , wil● serue for a notable entertainement of our soule , and an excellent remedy against distractions in our praiers all the day after , especiallie if we seeke now & then to renew the imagination thereof , whereby we shall also easilie remember all the good purposes which we made therein , and be the more reddie to execute them , as occasion shall be offred .

24 Also it importeth greatelie for the auoiding of distractions , that the matter of our meditation be well disposed , ordered , and deuided into points , which being committed to memorie , P. Luys de la Puente meditat . de los misterios &c. ca. 5. To . 1. afford sufficient matter of discourse to the vnderstanding , and motiues to the will to exercise her ●cts of deuotion , and loue to God : For although we are not so to tie our selues to anie certaine matter , or method in meditation , that we may not take hold of anie other that shall be ministred vnto vs in time of praier by inspiration of almightie God , ( whose impulse , & motion , as it is the special cause of this holie woorke , so ought it principallie to be regarded therein neuertheles such is the ordinary course of his deuine prouidence , ●hat he then concurreth most with our actions , when we vse the greatest diligence on our part , & therefore it commonly falleth out that our medi●ation is so much the more current , & fruitfull vnto vs , by how much better ●t is disposed , & prepared before hand , wherby our mind may be the more easily staied , & freed from distractions , which we can hardly auoid , when for lack of sufficient preparation , we are forced to seeke matter whiles we meditat , by wandring , & leaping from one thing to an other , which ●s of it selfe a distraction , and therefore ought to be preuented .

●5 Finally it specially importeth against all kind of distractions , P. Ricci instructione di meditare , p. 3. c . 5. most humbly , & seriously to implore the assistance of the holy Ghost , & to craue the ●llumination of the holy angel , our keeper , & gardiā , & the prayers of the blessed virgin Mary , & of all the blessed saints , not only in the beginning of our meditation , and mental praier , but also through out the whole course thereof , as oft as we find our selues much molested ; & if neuertheles the molestation of the distractions doth still continue , it is to be borne with patience , & acknowledged , as a iust punishment for our sinnes , and former negligences , with such other considerations , as I will presently signifie for the remedies of desolation , whereof I am now to treate . B. Ignat . exercit . Reg . ad motus &c. reg . 4.

●6 Desolation comprehendeth all kind of spiritual sterilitie , ariditie , or dri●es of soule , & obscuritie of vnderstanding , besides manie violent temptations which manie times concurre .

27 And this happeneth , now & then euen to the greatest contemplatiues , & dearest seruants of God , as the royal prophet signified of himselfe , saying , Cor meum conturbatum est &c. my hart is troobled , my vertue , Psal . 54. Psal . 142. or force hath abandoned me , & the very light of my eies is not with me , & againe he complaineth that his enemie persecuted his soule , that he was placed in obscurity , & darknes , Sicut mortui saeculi , like the dead men of the world ; that his spirit was full of anxiety , Psal . 142. & that his soule was sicut terra sine aqua , like earth without water , that is to say steril , & dry , needing , & expecting some influence , or inundation of Gods grace . Thus lamented the royal prophet his owne desolation , F. Bartholo . da Saluthio n●l paradiso de conteplat . & the like hath occured to the holyest men in all ages , as to omit other examples , we read of saint Francis , that he had greate desolation , and ariditie of soule for two yeeres and a halfe .

28 Of these desolations , diuers causes may be giuen , for some time they may proceede in great part of some indisposition , and infirmitie o● the bodie , loaden , and opprest with melancholie , or perhaps with othe● humors , where vppon the deuil taketh the aduantage to tempt , & afflic● vs , which the meditatour ought curiouslie to search , and examine i● himselfe , for in that case , it were not good for him to striue to muc● with his owne weakenes , least perhaps he may oppresse nature , but rather to leaue his meditation for that time , and to take some other exercise of vocal praier , or reading some spiritual booke with great attention , pausing vppon such passages , and places as he findeth to moue , an● stirre him most to deuotion .

29 Secondlie , desolation may grow of Gods iustice , punishing vs either for some negligence in his seruice , or for some ingratitude in refusing his holie inspirations , or for some inordinat delight in earthly thinges , or for some vaine glorie , and spiritual pride , or perhaps to preue●● our fall into these , S. Bernar . ser . 34. in cautica . or some other sinne , wherevppon S. Bernard saith : s● perbia inuenta est in me &c. pride hath bene found , or discouered in me , and the● vppon hath growne my sterility of soule , my want of deuotion , my lacke of compunction and teares , in so much , that I haue nether delectation or tast in reading , nor 〈◇〉 praier , nor in my wonted meditations , no inebriation of spirit , no serenity of mind , 〈◇〉 ioy or peace in the holy Ghost . Thus saith he . And a litle after he addeth , tha● although our conscience doe not accuse vs of pride , or vaine glorie spirituall , yet we may well feare , that God either findeth it in vs , and of hi● iustice correcteth it , or els foreseeth , that we would shortlie fall into it and of his mercie preuenteth it , by shewing vs our owne infirmitie .

30 Thirdlie almightie God , not onlie prooueth his best beloued seruants , but also purgeth , and as it were refineth them by this fire of spiritual tribulation , to their farre greater merit , and encrease of their vertues , by the exercise of their humilitie , patience , faith , hope , and charitie for in their desolation they serue him onlie for pure loue , without thei● wonted pay , and reward of present consolations , with no lesse confidenc● of his loue and mercie towards them , then when they receiued the greatest fauours , which now they euidentlie see proceedeth of his meere bountie , and liberalitie , and not of anie merit in them , yea and fearing least for some offence , or neglicence on their part , God may vtterly abandon them , they redouble their resignation , penance , & mortification , to the exceeding benefit of their soules , and therefore it commonlie falleth out , that after the greatest desolations , God giueth them the greatest comforts , and illustrations , according to the saying of the royall prophet . Secundum multitudinem dolorum meorum &c. Psalm . 37. According to the multitude of my sorrowes thy consolations . O Lord , haue giuen ioy to my soule .

●● Thus I say , it fareth now , and then , with the greatest comtemplatiues , ●nd most faithful seruants of God . But it falleth out manie times much ●therwise with others , for some serue God with great feruour , so long as ●hey feele sweetenes , and sensible deuotion in their praiers , yea , and conceiue otherwhiles that they are alreadie growne to a great perfection of ●ollines , in so much , that they expect reuelations , or some miraculous ●perations in them selues , or to be donne by their meanes , and when ●fterwards they fall into some desolation , and find themselues depriued ●f all sensible comfort , they are vtterlie dismaied there with , & become ●o impatient , that they leaue their wonted exercise of praier , and medi●●tion , & within a while doe vtterlie loose their spirit , shewing thereby ●hat they serued not God for him selfe , but for his giftes , and sought not ●im , but them selues , and their owne delight , and finallie that they are ●hose , who ( as our Sauiour said ) doe take no roote in his seruice , Luc . 8. but beleeue for a ●●me , and in time of temptation forsake him .

●● Therefore , I will for the remedie hereof , sett downe some points ●o be considered and practised by yong beginners , in time of spiritual ●esolation , whereby they may receiue some comfort , and the better con●inue their exercise of meditation , vntill it please God to restore them to ●heir former serenity .

●3 First they are to consider , that the perfection of contemplation doth ●ot consist in sensible deuotion , and spiritual sweetenes , M. Teresa nella vita . sua . c . 11. Blosius vbi supra , & in institut . spirit . c 7. or delectation ( which is manie times rather a natural , then a spiritual affection ) but in a strong faith , profound humilitie , true resignation of will , to the will of God , contempt of the world , pure , and feruent loue of God , and a desire to suffer for him , and further more that it pleaseth him sometimes , to withhold all spiritual comefort from his seruants , and as it were to hide himselfe from them , euen within themselues for a time , to appeare more glorious vnto them afterwards , to their farr greater comefort , as to omit manie other examples , it appeared in S. Katherin of Siena , when once , P. Ribal●eneira en la vida de S. Katerina . in time of great desolation , she was exceedinglie tempted and afflicted with impure , and filthie thoughts : for afterwards when our Sauiour appeared vnto her , and comforted her , and shee complained vnto him of the great affliction which shee had endured , yea , and asked him , where he was during her conflict , he answered , that he was in her hart : how could it be , quoth shee , that thou wast in my hart , whiles it was so full of filthie thoughts ? But didst thou , said he , consent vnto them ? And when shee answered , no , then said he , thereby thou maiest vnderstand , that I was there , for otherwise thou couldest not haue resisted . The like also passed with S. Anthony , S. Athanasius in vita S. Antonij . and other holie men , whom God exercised , an● proued in that manner , seeming to leaue them to them selues for a time though neuertheles , he did not abandon them , but gaue them sufficien● grace to resist the temptations of the enimie , to their great encrease o● meritt .

34 But how soeuer God suffereth this in his best beloued seruants , an● men of the highest contemplation , Lodouic . Blosius . onlie for their probation , yet young beginners shall doe well to perswade themselues ( as with great reaso● they may ) that their desolation , is a iust punishment for their sinnes , an● therefore let them take occasion thereby , to enter into a deepe , & serio●● examination of themselues , by what sinne , negligence , or ingratitude they haue deserued it , and finding the cause thereof , let them labour b● contrition , penance , and mortification , to satisfie the iustice of God , an● to amend what they haue done amisse ; and though their conscience accuse them of nothing , S. Bernar . ser . 54. super Cantica . yet as S. Bernard aduiseth , let them feare the rigou● of Gods secret iudgement , and rather impute it , to some hidden faul● of theirs , then thinke that God onlie prooueth them thereby for thei● greater merit , let them I say , humble themselues most profoundlie i● the sight of God , acknowledging with the royall prophet , that they a●● nothing els , Psal . 38. Iob . 13. Ibid . 2 Cor . 3. but vanity , and as Iob saith , folium quod vento rapitur , a leaf● caried away with euerie wind , of vaine cogitations , stipula sicca , a d●● straw , and as the Apostle teacheth , not able to thinke a good thought of the●selues , as of themselues , but that all their sufficiency is of God .

35 Furthermore , they may also consider that they ought to hould it fo● sufficient honour , Psal . 83. P. Ribera n●lla vita d● M. Teresia li . 4. c . 8. Luc . 15. and a special fauour for them , to be but abiects in th● house of God , and admitted into his familie , though it be but to digg , an● delue in his garden , all the daies of their liues , rather for loue , then reward , for dutie , and not for interest : and therefore let them say with th● prodigal child , Fac me quasi vnum , ex mercenarijs tuis , &c. make me , o Lord one of thy woorke men , or hyrelings , for I am not worthie to be called thy child and let them offer themselues as his creatures , to serue him in whatsort , or condition soeuer it shall please him , though it be to no other end , the to beare his burthens like a packe horse , saying with the psalmist , vt inmentum factus sum apud te , Psal . 72. & ego sempertecum , I am become thy packhorse , o● bearing beast , and will alwaies be with thee , to beare thy burdens , and carry thy crosse after thee , let them I say , offer themselues to serue him , with what disgust , paine , or penaltie soeuer , so that it may please him to graunt them perseuerance .

36 Moreouer , they may call to mind how manie suters in princes courtes , are not admitted to the speech of some meane officer , and after many repulses , and some yeares trauaile , loose all their labour , and expectation , ●hereas they on the other side , haue free accesse to the king of kinges , ●nd Lord of lords , being sure to be heard with out scorne , or contempt , ●nd not to be affronted , or wronged by officers , and seruants , or excluded ●y porters , or pages , but fauoured , and furthered by holie angels , and ●●incts , and all the celestiall court ( whose aide and assistance , they may ●herefore boldlie craue ) assuring themselues , that though it seemeth to ●hem , that they are neglected , and contemned , yet they are but onlie de●ied for their greater good , and better dispatch in the end , if they haue ●atience and perseuerance . Therefore let them take the wordes of the ●salmist , as spoken to them selues . Expecta Dominum , viriliter age , Psal . 26. confortetur ●rtuum , & sustine Dominum . Expect thy lords leasure , play the man , and be of ●●urage , comfort thy hart , and beare , or sustaine thy Lord . Psal . 41. Let them say to their ●wne soules . Quare tristis es anima mea &c. Why art thou sad my soule , why ●est thou trouble me ? hope in God , for I will still confesse him . And with Iob ; Iob . 13. Etiamsi ●e occiderit sperabo in eum . Though he kill me , I will hope in him .

●7 And if they haue had anie speciall fauours , and spiritual consola●ons from almightie God in former times , let them now remember it in ●heir desolation , and say with Iob . Si bona de manu Domini suscepimus , Iob . 2. &c. ●f we haue receiued good things from the hand of God , why shall not we also , be ●ntent to receiue euill ? Dominus dedit , Dominus abstulit &c. Our Lord gaue them , ●ur Lord hath taken them away , the name of our Lord be blessed , Yea , and consi●ering Gods infinit mercy , and that it is he , qui mortificat , & viuificat , 1. Reg . 7. who ●ortifieth , and reuiueth , let them comfort them selues with hope of faire ●eather after this storme , Iob . 17. saying also with Iob . Rursum post tenebras ●ero lucem . After this darkenes , of desolation , I hope againe to see the light ●f consolation .

●8 Furthermore one speciall remedie against desolation is , to be furni●hed not onlie with these considerations before mentioned , but also with ●iuers examples and places of the holie scripture , whereof the remem●rance and meditation may at that time yeld them comfort , and help to ●educe them to recollection ; as for example . Luc . 2. They may remember the ●esolation of the blessed virgin Mary , & S. Ioseph , when they had lost our Sauiour , and went vp and doune seeking him amongst their frends , do●entes , saith the scripture , being full of sorrow 3. daies together , vntil they found him at length in the temple ; And with this consideration they may seeke to moue them selues to a louing and deuout compassion of their sorrow and affliction , and to accompanie them therein , recommending also their owne affliction to them , & beseeching our sweet Sauiour , for the merits of his blessed mother & hollie S. Ioseph , to giue them grace to seeke him with such sorrow , diligence and deuotion , that they ma● find him in the temple of their owne soule .

39 Let them remember how the blessed Apostles , being in a ship at sea , when our Sauiour was absent from them , were tossed wi●● winds , and waues , the greatest part of the night , vntil at lengt● he came to them , walking vppon the water , and appeased the storm● and comforted them with his heauenlie voice , Matth . 14. saying . Ego sum , 〈◇〉 lite timere . It is I , be not afraid . Let them I say , humblie beseech hi● to behold their trauaile , and danger , in this his absence from the● and to giue them the grace of perseuerance , and strength , to co●tinue their labour , vntil it may please him , to returne vnto the● and with the comfort of his blessed presence , and assistance to appea● the storme that tosseth , and tormenteth them .

Mathew . 15. Mar. 7. 40 Let them call to mind the woman of Cananea , who still pe●seuered crying after our Lord , though as the scripture saith , he a●swered her not aword , and when at the suite of his Apostles , h● spoke at last vnto her , and gaue hard language ( comparing her to dogge ) saying , Ibid . that it was not fit to giue the bread of children to dogges shee had neuertheles such confidence in his mercie , that she la●● her selfe prostrat at his feete , crauing but the crumes that fell fro● his table , by which humilitie , and perseuerance , shee obtained he suite . Let them therefore in like sort crie out after him , and sa●● with her , Ibid . Miserere mei Domine , fili Dauid &c. O Lord , the sonne of D●uid , haue mercy vppon me , for my daughter , that is to say my soule , i●terriblie vexed : and acknowledging themselues to be no better the● dogges in his sight , let them , craue but some few crumes of his heauenlie comfort , onlie to enable them , to beare their burthen , s● long as it shall please him to ordeine .

41 Let them also consider our Sauiours conflict in the garden when he sweate water and bloud , and recommend vnto him thei● affliction , in the vnion , and merits of his agonie , crauing of him that as he , hauing then neede of consolation in his humanitie , wa● comforted from heauen by an angel , so also it may please him to graun● them comfort in their distresse , Matth . 26. Marc . 14. saying neuerthelesse with him . Non sic●● ego volo , sed sicut tu vis , fiat voluntas tua . Yet not as I will , o Lord , but as tho● wilt , thy wilbe donne .

42 Let them also remember his desolation vppon the crosse , when for our encouragement , and comfort , he was content to be leaf● so comfortles , Matth . 27. Marc . 15. that he said , to his Father . Deus , Deus meus , vt qui● dereliquisti me ? My God , my God , why hast thou forsaken me . And for asmuch as the perfection of a Christian man , consisteth in his conformitie with Christ , no lesse in suffering with him , then in imitating his vertues , and seeing that his great desolation in the garden , and vppon the crosse , was no doubt the greatest of all the paines that he suffred for vs , let them take comfort in that it pleaseth him , to giue them some tast of what he suffred therein whereby they may haue also the more conformitie with him ; and therefore let them not desire to be eased thereof , further then it shall please him , but onlie say with the psalmist . Psal . 118. Ne derelinquas me vsquequaque . Doe not o Lord , forsake me altogether . Vppon which wordes , Cassianus noteth , that the prophet Dauid knowing well , that it was not inconuenient , but profitable for him , that God should sometimes withdraw himselfe from him , to make him see , and know his owne weakenes , did not absolutelie desire that God should neuer leaue him in anie sort , but that he would not vtterlie , or altogether abandon him .

43 They may therefore say with the same psalmist . Ne proijcias me ●a facie tua . Doe not quyte cast me of , from thy face : Psal . 50. spiritum sanctum tuum ●●ne auferas a me : doe not take from me thy hollie spirit : Redde mihi laetitiam , salutaris tui &c. restore vnto me the ioy , and gladnes of thy saluation . Let them also inuocat the holie spirit of God with that most excellent Hymne . Veni sancte spiritus , & emitte caelitus , Robertus rex franciae . lucis tuae radium &c. pondering euerie sentence of it with special attention , which may greatlie helpe ; aswell to recollect their distracted thoughts , as also to reuiue in them some heate of the deuine loue .

44 Finallie , let them beseech almightie God , that if it please him , not to giue them recollection , and peace of soule , yet at least he vouch safe to graunt , that their distraction , and desolation , be not offensiue vnto him , or an occasion to withdraw them from his loue , and so no doubt , he will giue them , either present consolation , or els the grace of longanimitie , patience , and perseuerance , with farre greater merit , especiallie if they add to these former meanes some mortification , and penance for the loue of him , and punishment of their sinnes .

45 I will conclude concerning this point , with an aduise of Ecclesiastes , worthie to be considered , and practised of all those , that aspire to vnion with almightie God by contemplation . Sustine , saith he , Eccles . 3. s●●tationes Dei , coniungere Deo , & sustine , vt in nouissimo crescat vita tua . Beare the burdens of God , be vnited , or ioyned with God , and beare with patience , that thy life may grow in the end . Thus saith th● preacher , giuing to vnderstand , that the vnion with God in this lif● doth not free , or exempt vs from temptations , and afflictions , but rather is infalliblie conioyned therewith , and that the patient suffrin● thereof , is the assured meanes , to bring vs to an inseperable , and etern●● vnion with him in the end : and this is to be vnderstood , aswell of th● desolations , and spiritual temptations ( whereof I haue hitherto spok● as also of all kind of corporall , and temporall afflictions , whereto th● seruants of God , are , by his mercifull prouidence , exposed in this lif● for their euerlasting good ,

46 And as for desolation ( whereof I speciallie treate at this presen● it is further to be considered , that the same is manie times , farre mo●● secure for the soule , and consequentlie more to be desired , then consolation , and sensible sweetenes , for two respects : the one , because in desolation there is no danger of selfe loue , or spiritual pride , but rather occasion of humilitie , and of the true knowledge of our owne weakene● whereas sensible delectation , and sweetenes in praier , doe breede mani● times the moth ( as I may say ) of selfeloue , and vaine glorie , which if i● be not remedied in time , will depriue vs of all the fruite of our deuotion , and of Gods grace in the end .

P. Ignatius exercit . Reg . aliae vtiles &c. reg . 4. 2. Cor . 11. Blosius Can . vitae spirit . ca 26. 47 The other respect is , the danger of diabolical illusions , which i● the desolation , & ariditie of the soule , is not much to be feared , but ma● well be doubted in spiritual delectation , for that the deuil ( who some times transformeth him selfe into the angel of light ) doth otherwhiles seek to worke , and procure false consolations in a deuout soule , thereby t● draw it first to vaine glorie , and after to certaine singularities , & by litl● and litle , vtterlie to ouerthrow it , if it be not preuented in time .

48 Therefore , seeing that those which giue themselues to the exercis● of contemplatiue disciplin , had neede to beware of illusions , and that i● would require a farr larger discourse , then this place will permit to se● downe rules for the discerninge of spirits , I wish one general rule to b● obserued , which is most necessarie for all such , as vndertake the exercis● of contemplation , and may suffice alone , if it be dulie practised : to wi● that no man presume to be his owne guide , and directer therein , bu● that he make choise of some expert master ( if he be not by regular obedience bound to anie ) and open freelie to him , without reseruation al● the secrets of his soule , and motions , good , and bad , and that he follow his direction in all humilitie , assuring himselfe that his obedience , an● resignation therein , wilbe so gratefull to almightie God , that he will no● suffer him to be misled .

49 This is the aduise of all the Fathers , that haue written of this matter and therefore S. Basil saith , that euen as God hath ordained that faith , D. Basil . regul . brea . q . 1 which is his gift , is to be obtained by hearing : so also he hath decreed , that the doctrin of Christian perfection ( which is built vppon the foundation of faith ) shall not otherwaise be learned , but by the voyce of a master , or teacher . S. Gregory also testifieth , that he which so farr presumeth ●ppon the assistance of the holie Ghost , that he refuseth to be a disciple , D. Greg . li . 1. dial . c . 1. D. Bern . epist . 87. Ioan . Cassian . collat . 2. ca. 11. or scholler of men , becommeth a master of errour . S. Bernard saith elegantlie , that he which wilbe his owne scholler , shall haue a foole to his master . And Ioannes Cassian affirmeth , that the deuil doth not anie way sooner , or more dangerouslie deceaue those , which giue them selues to the contemplatiue life , then by perswading them , to trust to them selues , and to neglect the aduise , and direction of a superior , by which meanes , saith he , diuers haue greueously falne , both in ancient , and latter times .

50 Also Ioannes Climacus , teacheth that one onlie errour lurketh , and lieth hid in the course , or way of contemplatiue disciplin , to wit . Cum quisque sibi idoneus &c. When anie man thinks him selfe fit to rule , and gouerne him selfe , which errour , saith he , whosoeuer can auoid , he shall arriue to those thinges which are good , and spirituall , and most gratefull to God , Ioan Climac . de obed . gradu . 4. almost before he beginne , obedientia enim est &c. for true obedience is neuer to beleeue , or trust our selues , during our liues , no not in those thinges , which seeme best vnto vs. Thus saith he .

51 Finallie , that holie and blessed man , Father Ignatius , admonisheth , Reg . 13 de disceraendis spirit . all those that tend to perfection , to consider , that the diuel will labour for nothing more , then to procure , that they conceale his suggestions , & temptations , and that if he can winne but so much at their handes , he will easelie deceiue them . In which respect , it is most expedient , S. Greg . li . 1. 1. Reg . c . 1. in sine . Cassian de institutis renunti●nt . li . 4. c . 9. & 37. Item coliat . 16. c . 1● . that all such as practise comtemplatiue discipline , doe not onlie resigne themselues wholie to the direction of a superiour , but also that they lay open vnto him their soules , and all the secrets thereof , to the end that they may be guided , and directed by him , and he that holdeth this course walketh securelie , whereas otherwise there is greate danger of diabolicall illusions , and errours , growing of selfe loue , and singularitie .

52 Now then , to returne to the practise of the Illuminatiue way , and to sett downe some examples of the meditations belonging thereto . I will breefelie runne ouer some principall points , to be considered in our Sauiours Incarnation , such onlie I meane , as concerne himselfe , for bearing for breuities sake , to touch manie most excellent , and notable points of singular edification , which may be obserued in the strong faith , the immaculat chastitie , the exemplar modestie , the profound humilitie , and resignation of his most worthie mother , the blessed , and incontamin● virgin Mary , aduanced to the ineffable dignitie , not onlie to be calle● but also to be indeede , the mother of God , in respect of her Sonnes hi● postatical , or personal vnion with God himselfe , with whom also pa●● of her , is by the same meanes , personallie vnited , for which cause , a●mighty God endewed her with incomparable graces , gifts , and priuiledges , and made her a mirrour of puritie , pietie , and all vertue , and therfor● shee was worthilie called by the Angel Gabriel , Luc . 1. Iren . l 5. contra haeres . Athanas . ser . in Euang . de annun . Ephrem . orat . de laude Dei parae . Chrisost . in liturgia . Greg . Naz . Traged . Christo passo . Epiph . haer . ●8 . G. Fulgent . s●r . de laud . Mariae . Bernard . 1. serm . de Ass●mptio . & in serm . de Aqu●duct . Luc . 1. full of grace , and blesse● amongst all women ; by S. Irenaeus , the aduocate of Eue ; by S. Athanasius , hi● mistresse , his lady , his queene : and by S. Ephrem , the peace , the ioy , the healt● and comfort of the world ; by S. Chrisostome , the incontaminat mother of our Go● more honorable , then the cherubyns , and incomparably more glorious then the ser●phins : by S. Grigory Nazianzen , the light of virgins , the queene of the world , & the ioy of mortal men : by S. Epiphanius , the mother of all those that haue spiritu●● life : by S. Fulgentius , the windovv of heauen , by the which God gaue tru● light vnto the world : and the heauenly ladder whereby God descended to the earth and men clyme vp to heauen : by S. Bernard ( to omit manie others ) the mother of mercy , the ladder of sinners , his hope , and the hope of all Christians : an● lastlie by all generations , to the worlds end ( as shee prophecied of her selfe she shal be called blessed , and be honored , and serued . But I forbeare , I say for breuities sake , to obserue manie notable points , which occurre concerninge her , in the meditation of our Sauiours Incarnation , and wil● touch onlie some few , amongst innumerable others , which concern● aswell his diuinitie , as his humanitie .

53 First then , herein may be considered his infinit goodnes , as he was God , in that hauing manie other meanes , which he might haue vsed for the satisfaction of his iustice , & mans redemption , yet he would vse no other , but the best , most honorable , and most profitable to man , that might be , that is to say , by taking our flesh , & making himselfe man , wherein also he discouered the infinit excellency of all his perfections , S. Thom . 3. par . quest . 1. ar . 1. ex S. Damascen , i● orthodoxa fidei ca 1. Ibidem . & deuine vertues : For first he shewed therein his infinit bounty , in communicating to man , not only his gifts , and graces , but also himselfe , by a personal vnion of himselfe with man : wherein he also shewed his infinit charity , & loue towards him , vniting his deuine nature , and the humane with such a straight bond , and linke , that one & the selfe same person , was both God & man : he shewed also his infinit mercy , in comming himselfe personally , not onlie to remedie our miseries , but also to participat of them , thereby to assure vs , that he would haue the more compassion of vs.

54 He shewed his infinit iustice , in that he made himselfe passible , to pay the penaltie of our sinne , Ibidem . which his iustice required : he shewed his infinit wisdome , in finding out such a wonderful meanes , Ibidem . to ioyne together ●hinges so distant , and different as God , and man , eternal , and temporal , ●mpassible , and passible , mercie , and iustice , both of them in the highest degree , without the preiudice of either : he shewed his omnipo●ency , in doing for man the vttermost he could doe , Ibidem . making himselfe man which was the greatest , and most wonderful worke , that euer he did , he shewed his sanctity , hollynes , and all his vertues , imprinting them in the humanity which he tooke vppon him , to the end , that the same might ●erue for an example , and paterne for all men to imitat , in all which , nothing seemeth more admirable , then that whereas Adam rebelled proudlie against God himselfe , seeking to vsurpe his diuinitie ( for the which he deserued that his nature should be annichilated ) almightie God , did not onlie pardon him , but also humble , & as it were annichilat himselfe , to exalt him , and his progenie , that was his rebellious enemy : yea and most liberallie bestowed vpon him , that which he had so presumptuouslie affected , to wit , his diuinitie and Godhead it selfe .

55 This then being well considered , with our infinit obligation to almighty God for the same , we may passe to the serious ponderation of the worke it selfe , of our Sauiours Incarnation , as that when the blessed virgin Mary had giuen her consent to the Angel , the holie Ghost , by his deuine , and omnipotent power , framed in her sacred wombe , a most perfect bodie of her purest bloud , and created withall a most excellent soule , vniting not onlie the one with the other , but also both of them , with the person of the eternal word , the Sonne of God , in such a personal vnion , that , as I haue touched before , man became God , and God became man , and the deuine nature remained , as it were , inseperably wedded to our humane nature . Wherevppon ariseth this consideration ( besides many other which I omit ) no lesse fruiteful , thē comfortable to vs , that euery one of vs , is by this meanes , perpetually , allied with almighty God , & that therfore we ought not only to loue , praise , & thanke him incessantly for the same , but also to take hart , and courage , amid the infirmities , and miseries of this life , & firmely to purpose ( as S. Leo saith ) to demeine our selues like the kinsmen , and allies of so great a king , Leo serm . 1. de natiuitate . and to doe nothing vnworthie of such a worthie , and noble alliance .

56 And to the end we may the better vnderstand , and know , the inestimable excellencie of our Sauiours humanitie , we may consider , that whereas God giueth to men graces and giftes , with a certaine measure , that is to say , to no man all , but some to one man , and some to an other , he gaue all to him , without measure , or limitation , which neuertheles may be reduced to these heades following .

57 The first was , an incomparable innocencie , puritie , and clean● of heart , without all kind of imperfection , or possibilitie to erre , 〈◇〉 sinne , as it was conuenient for the most innocent lambe , which should ta●● away the sinnes of the world . Ioan . 1.

58 The second was , the grace , or gift of a supereminent sanctitie , whe●by he had all vertues in perfection , in respect whereof , he is worthyl● called , Sanctus Sanctorum , tho Holy of Holyes .

Dan . ● . 59 The third was , the full , and perfect vision of the deuine essenc● whereto he was personallie vnited , which from the verie instant of h●● creation , he saw farre more clearelie , then all the angels , or the soules 〈◇〉 men euer did , or euer shall doe , wherevppon also followed in him i● like proportion , an vnmeasurable loue to God , and infinit ioy , in whic● respect the holie Ghost saith of him in the psalme . Vnxitte Deus , Deus tu●●oleo letitiae prae consortibus tuis . Psal . 44. God thy God , hath annointed thee , with the oile 〈◇〉 gladnes , and ioy aboue all thy companions .

Coloss . 2. 60 The fourth was , an immense , and inestimable treasure of deui●● wisdome , and knowledge of all things , past , present , or to come .

61 The fift was , vnlimited power to doe miracles , when , where , an● how it should please him , whereby he might raise the dead , commaun● the winds , Luc . 4. sea , elements , and all creatures .

62 The sixt was , the power to remit sinnes , to conuert sinners , to o●daine , Mathew . 9. & vlt . and institute sacrifices , and sacraments , to bestow graces , and supernatural gifts vppon men .

63 The seauenth was , to be head of his mistical bodie the Church , a●well the militant here in earth , Ephes . 1. as the triumphant in heauen , being th● cheefe , and most worthie of all creatures in heauen , and earth , Rex Reg●● & Dominus dominantium , Apoc . 19. Isay . 55. the king of kings , and Lord of lords ( and as the prophet saith ) Dominus nominatus in signum aeternum , & non auferetur ab eo . Called Lord for a sempiternall signe , which shall not be taken from him .

64 The eight was , to be the first , and principal of all the predestinat , fo● whose sake God did also predestinat all the rest , to the end he migh● haue manie companions in glorie , Rom . 8. or , as the Apostle saith many brethre● like to himselfe , aswell in giftes of grace , as in nature .

65 The ninth , that he should be the redeemer , and Sauiour of mankind , and the onlie mediator , betwixt God , and man , who hath reconciled vs to his Father in his bloud , 1. Tim . 2. through whose merits , all other m●diation in heauen and earth , hath force and effect , be it either of Angel● or Saints for men , or of one man for an other .

A●oc . 1. 66 The tenth , that he should be , primogenitus mortuorum , the first ma● that should rise from death , and enter into heauen , and open the gates thereof , to the end that we might enter after him , and enioy the sight ●f God , and eternal beatitude by his meanes , and merits .

●● The eleuenth , and last was , that he should be iudge of the quicke , & ●e dead , and reward , or punish , euery man according to his deserts . Matth . 24. Apoc . 22.

●● Now then , in the consideration of these most excellent preroga●●ues , and priuiledges of our Sauiours humanitie , we may entertaine our ●elues , pondering euerie one a part , reioycing , and congratulating with ●im for the same , praising , magnifiing , and adoring him , offring our ●●lues to his seruice , and crauing such part of his graces , and ver●●es , as it may please his deuine maiestie to bestow vppon vs , seeing ●●at out of his plentie , or rather his plenitude ; and fulnes , Ioan . 1. all men ●●e stored .

●9 Furthermore , all this being considered , we may waigh with ●ur selues , the heroyical acts of vertue , which the most blessed soule ●f our Sauiour exercised towards God , in the first instant that he saw ●e deuine essence , wherewith he was vnited , who behoulding on ●e on side the infinit maiestie of God , and on the other the innume●●ble benefits , that he had receiued of him ( as that he was created of ●othing , and exalted to such an incomprehensible dignitie ) perfor●ed fiue most notable effects , which euerie man may , and ought to ●mitat .

●0 The first was , a feruent loue to God . The second , a most thanke●●ll gratitude , in the acknowledgement of his benefits . The third , 〈◇〉 most profound humiliation of himselfe , considering he had nothing ●f himselfe , but all by the infinit liberalitie , and bountie of God . The ●ourth , a most prompt and readie offer of a most exact , and perfect ●bedience to Gods holie will , in all things whatsoeuer . The fift ●as , a most earnest desire of Gods glorie , and resolute purpose to ●rocure , and aduance the same , by all meanes possible ; which fiue ●oints we may applie also to our selues , practising the like loue , ●ratitude , humilitie , renunciation of our owne will , offer of our ser●ice , desire of Gods glorie , with a firme resolution , and endeuour , to ●rocure it to our power , and finallie we are most humblie to craue the ●ssistance of the holie spirit , through our Sauiours merits , for the ●erformance thereof .

●1 Afterwards , we may occupie our selues in the consideration of the ●ost exellent acts of vertue , which our Sauiour at the first instant of his ●reation exercised also towards his neighbours , to wit , the ineffable ●orrow which he conceiued , when he saw the most lamentable ●●ate of the world drowned in sinne , and the ingratitude of men ( his brethren by nature ) towards God , his , and their Father , and Creat● whose honour , and glorie he infinitlie desired , and knowing witha● that his Father had ordained him for the remedie of the world ( haui●● giuen him a passible , and mortall bodie , to the end he might offer hi● selfe in sacrifice , suffer torments , and die , for the satisfaction of his i●stice , and the redemption of mankind ) he receiued vnspeakeable i● that such an occasion was offered him , to shew both his obedience his Father , and his loue to his brethren , and accepted the same m● willinglie , saying to his Father ( as the Apostle noteth of him out of 〈◇〉 psalme ) Seeing thou wouldest not accept the sacrifices , Hebrae . 10. Psal . 39. and oblations of the la● for the remission of mans sinne , corpus autem aptasti mihi , but hast framed 〈◇〉 bodie , to be offred in sacrifice for the same , Ecce venio , vt faciam Deu 〈◇〉 luntatem tuam , behold I come o God to doe thy will .

72 Moreouer , it may be considered , that though he had a most p●●fect knowledge , and liuelie apprehension at the same time of all t●● contempt , ignominie , paines , & torments , that he should suffer throug● out the course of his painefull life , and death , yea , and of the ho●●ble ingratitude of his owne brethren towards him ( whereby he bega● euen then , and continued euer after for three , & thirtie yeares , to drin● the bitter cup of his passion , vntil he had dronke it all vp ) neuerthe● such was his loue to man , and obedience to his Father , that he w●● readie to suffer much more , if neede were , not onlie for all manki●● but also for euerie particular man , rather then that anie one of his b●●thren should perish : out of all which may be drawne , not onlie m● notable motiues to the loue of God , gratitude to our Sauiour Christ , h● of sinne , and sorrow for our owne particular offences , but also an ●●cellent , and necessarie document , of the charitie and loue , which 〈◇〉 owe to our brethren , in the imitation of our Sauiour , who so loued all ; whereto I add , that in the course of all this meditation , one spec● thing is to be practised , to wit , most firme purposes , and resolutions a● to be taken , to imitat our Sauiour , with the helpe of his grace , in t●● exercice , and practise of all these vertues , and afterwards all diligent e●deuour is to be vsed , for the performance thereof , in the occasions th● shal be offered , which is the speciall fruit , and effect of meditation , 〈◇〉 the end of the Illuminatiue way .

73 But if I should prosecute all such thinges , as our contemplati●● teach to be obserued , and practised in the meditation of the Incarn●tion of our Sauiour , I should make a whole volume of this matter , a● much more , if I should proceede in like sort with the rest , of his na●●uity , life , doctrin , miracles , passion , and death , seeing that euerie wo●● of his , serueth for our instruction , and euerie act , either for our exam●●e , or our edification : and therefore it shall suffise , that I haue for ●●amples sake , touched these few points in particuler , and for conclu●●on of that which I meane to say , concerning the Illuminatiue way , I ●ill onlie add certaine considerations in general , whereby those that ●nd to the vnitiue way , may more easilie attaine thereto , following our ●●uiour as their guide and captaine , whose doctrin , and example , may ●oth arme them against all the assaults of their spiritual enemies , and ●dorne them with all kind of vertues .

●4 And therefore against the temptation of coueteousnes , pride , am●ition , wrath , and reuenge , they may arme themselues , with the consi●eration of his voluntarie pouertie , humilitie , obedience , patience , con●●mpt of riches , of honours , and of dignities , waying with them selues , is rare examples in these kinds , as , that he made choise of a poore mo●●er , a poore countrie ( in respect of manie others ) a poore Luc . 1. stable to be ●orne in , a poore cratch , or manger , for his cradle , poore sheapheards ●r the first witnesses of his birth , a poore offring at his Luc . 2. presentation in ●e temple , a poore Mar. 6. trade to liue by , vntil he beganne to preach , & that ●●terwards he Luc . 8. liued of almes , and had not so much as a poore Matth . 8. Luc . 9. cottage 〈◇〉 put his head in . Also , that he chose poore Matth . 4. disciples , conuersed with ●oore people , fled Ioan . 6. honours , and popular praise , hiding himselfe from ●●ose which meant to make him king , and shewing humilitie , & Luc . 2. obe●ience in all things which he beganne to doe , euen whiles he was in his ●●others wombe .

●● For when Augustus Caesar , for ostentation of his power , Luc . 2. and large ●ominion , commaunded by publicke edict , that the world should be ●escribed , and that therefore all his subiects should repaire to certaine ●laces , assigned for that purpose , and there register their names , and pay ●●ibute , our Sauiour being then not borne , and yet meaning to discouer ●o the world , how different are the waies of God , from the wayes of men , Esay . 55. and ●he cogitations of earthlie kings , from the cogitations of the king of ●eauen , tooke occasion vpon the Emperours ambitious vanitie , & pride , ●o shew his owne profound humilitie , both in paying tribute , as a ●ubiect of Augustus , Luc . 5. as also in being borne by the same occasion in a ●oore stable , for lacke of a better harbour .

●6 The like humilitie , & obedience , he shewed throughout the course ●f his life , humbling himselfe to receiue Matth . 3. baptisme , at the hands of S. 〈◇〉 ●●●ti●t , in the companie of sinners , to Ioan . 13. wash the feete of his apostles , ●o be amongst them as their Luc . 22. minister , or seruant , to be obedient to Moy●●● law , in his Ibid . c . 2. circumcision , Ibid . presentation , and the Ioan . 10. obseruation of feasts , and ceremonies , obedient to his Luc . 2. mother , and supposed fathe● ( to whome the scripture saith , he was subiect ) obedient to tempora● lawes , and magistrats , paying tribut to Matth . 1● . Caesar , obedient to his very enemies , submitting himselfe to their vniust iudgement , lastlie , Philip . 2. Obediens vsque ad mortem , mortem autem crucis , obedient euen to death , yea 〈◇〉 the opprobrious death of the crosse , hauing first with inuincible patience endured without contradiction , infinit slaunders , blasphemies , scofs and scornes , buffeting , scourging , crowning with thornes , and innumerable indignities , and yet was so farre from seeking reuenge of his enemies , that he freelie pardoned them , excused them to his Father , praie● for them , Luc . 23. and shed euerie drop of his most precious bloud , to redeeme and saue them .

77 Who then is there so hautie , and proude , that would not by the du● consideration hereof be moued to stoupe , and to humble himselfe , sein● the king of glorie , so humble , & obedient ? Who hath not cause to be sorr● for his impatience , wrath , and reuenges , seing his Lord , and maker s● meeke , patient , & charitable to his enemies ? Who should not be induce● to contemne riches , & honours , seeing the Lord of all so poore , & abiect Who canne with anie reason , thinke much to be contemned , or wronged seeing the king of heauen , & earth endure so many wrongs , outrages , & indignities ? Who ought not to be ashamed to liue at ease , and pleasure seing his Lord , & master in torment , and paine ? Finally what Christian i● there , who should maturelie consider , that his kinge , & creatour , partli● did , and partlie suffered all these things , not onlie for his redemption but also for his example ( to the end he might follow his stepps ) an● would not seeke to frame himselfe , to the imitation of such a heauenli● master , and guide , that by the participation of his vertues here , he migh● be partaker hereafter of his glorie ?

78 But let vs heare a litle , what one of our contemplatiues meditatet● vppon this matter . Quid tibi , saith S. Bernard , dirum vel durum esse poterit ? Ber . ser . de quadruplici debito . &c. What can be either terrible or difficult to thee , when thou shal● remember what he is , who , being the spenldor , and figure of the substance of God the Father ( that is to say God himselfe ) vouch safed to com● to thy prison , to thy clay and durt , and there to be sett fast , ( as th● psalmist saith ) vp to the verie elbowes , Psal . 68. in the profound , and bottomele● mud of thy basenes ? What shall not be sweete to thee , when thou shal● remember all the bitternes , that thy Lord , tasted , & suffred for thee , as th● necessitie of his infancie , his labours in preaching , his wearines in hi● iourneis and trauailes , his temptations in his fasting , his watching 〈◇〉 praier , his teares of compassion , the deceits vsed to entrapp him , his continual dangers by false brethren , the contumelies , spitting , buffets , whipping , derision , mocks , and scofs , that he endured , and finallie the nailes that pearced his hands , and feete , and such other thinges which he partlie did , and partlie suffred , for the saluation of mankind , during the space of three , and thirtie yeares , that he liued here amongst vs ?

79 O how vndue on his part , and vndeserued on ours was his mercie ? How farre beyond all expectation was his clemencie , and what a stupendious sweetenes may wee conceiue in the consideration of this inuincible mansuetude , and meekenes , that the king of glorie would be crucified , for a most contemptible slaue , & wretched worme ? Who euer saw , or heard the like ? For hardlie , Rom . 5. saith the Apostle Will any man dye for a iust man , but he died for the vniust , yea for his verie enimies , banishing himselfe willinglie from heauen , to carrie vs to heauen . What then shall I render to my Lord , for all this that he hath giuen me ? Psal . 115. For if I giue him all that I may , and all that I am , is it anie other then a starr to the sunne , a dropp of water to a riuer , a peble stone to a mountaine , or a litle graine to a great heape of corne ? I haue but two litle mites to wit , a bodie , and a soule , or rather but one mite , that is to say , my will , and therefore shall I not giue it , and resigne it wholie to his will , who being such , and so great a Lord , hath so much preuented me with such incomparable benefits , yea , and gaue himselfe wholie to purchase , and buy me wholie ? For if I remaine , and keepe my will to my selfe , with what face , or with what mind , and conscience , shall I haue recourse to the bowells of his mercy ? Or how shall I presume , or dare to draw to my selfe ( I will not say ) the drops , but the flouds of his precious bloud , which flow from the fiue parts of his bodie , for my redemption ?

80 Thus saith this deuout , and contemplatiue father , with much more to the same purpose , which for breuities sake I omit , & I will conclude this matter & chapter with a breefe , S. Ephraem de passione Domini . To . 3. though most deuout consideration of the ancient , & holy Father S. Ephraem . Contemplaris , saith he , O homo &c. Doest thou behold o man , thy most immaculat , & vnspotted Lord , hanging vppon the crosse , & darest thou impudent , & wicked creature , spend thy daies in d●licacy , sport , & pleasure ? Doest thou not know ( o shameles wretch ) that thy Lord , which was crucified for the , will one day exact an account of thee , of all thy negligences , and contempts ? And yet now when thou hearest these thinges , thou art so carelesse , and retchles , that thou cont●mnest , and laughest , and sports thy selfe amidst thy delights ? But assure t●● s●lfe , a day will come , a terrible day , a day of punishment , and reuenge , when thou shalt morne , waile , and cry out , for euer in endeles torment , and fire , when no man shall answere thee , nor haue compassion on thee .

81 These are the words of the holy Ephrem , worthie to be written in letters of gould , and engrauen in euerie mans hart , to the end we may alwaies haue in our remembraunce , not onlie what our Sauiour suffred for vs , but also what we owe to him for the same , and how deare our negligence , and ingratitude will cost vs , if we doe not repent in time .

And trulie one of the greatest reasons , why so few men proffit in the way of vertue , and so manie soules daillie perish , is , for that they doe not often , and dulie ponder , and way these , and such other thinges , & make particuler reflexion vppon our Sauiours life , and passion , to the end they may imitate his deuine vertues ; which point our contemplatiues doe performe in most excellent manner , dailie , and most deuoutlie ruminating vppon our Sauiours actions , and euerie part of his passion , drawing thence notable instructions , and documents , for their owne vse , and practise , mortifiing their passions by the example of our Sauiour , purging the relicks of old sinnes , and continuallie crauing the assistance of Gods grace , Psal . 83. through our Sauiours merits , whereby they proceede dailie , de virtute in virtutem , from one vertue to an other , and kindle withall in themselues such a fire of the feruent loue of God , that they enter into the Vnitiue way , whereof I am to speake next .

Of the Vnitiue way , and the practise of it , with rules to be obserued in the exercise thereof and meditations belonging to it . CHAP. 20.

1 THe Vnitiue way ( belonging as I noted before , to the third state , or degree of charitie ) is so called , because the soule of man , 1. Ioan . 4. is thereby vnited with God , such being the force of perfect charitie , that as S. Iohn , saith , Qui manet in charitate manet in Deo , & Deus in eo . He which remaineth in charity remaineth in God , and God in him . Which may the better be conceiued , if we consider the nature , and force , of perfect loue to be such , that it cannot suffer any obstacle , or impediment , betwixt the obiect that it loueth , and it selfe , nor euer resteth vntil it be conioyned , & coupled therewith , in so much that Plato and his followers the Platonicks , Plato in S●●●posio . teach , that loue hath the force , & power , not onlie to vnit the louer with the beloued , but also to transforme the one into the other , and make them both one , hauing but one will , one desire , one sorow , one ioy , and , as it were , one soule in two bodies , in which respect , it is commonlie , and trulie said , S. Bonauentura in Soliloquijs . that magis est anima vbi amat , quam vbi animat , the soule is rather where it loueth , then where it liueth , and giueth life , and how this is verified betwixt God and man , shall appeare after a while .

2 Those therefore that would walke in the vnitiue way , are to consider , that though the end whereto they tend ( which is a perfect vnion , and coniunction with God ) is a matter of that worth , and dignitie , F. Pedro de Alcantara nel trattato dell'oratione & meditat . ca. 11. that they cannot hope to attaine vnto it , by anie merits of their owne , or by humane endeuour , or by the obseruation of rules , and precepts , but by the mercie , and grace of almightie God , through the merits of our Sauiour Iesus Christ ( for , to thinke otherwise , were nothing els , but to make an art of Gods grace , and to reduce , or tye his giftes to the inuentions of men , which were not onlie great follie , but also extreame impietie ) neuertheles they may greatlie helpe , and further themselues therein , by their diligent endeuour in preparing , and disposing themselues conuenientlie thereunto , such being the course of Gods prouidence , and proceeding with men , euen in matters pertaining to their soule , and saluation , that he not onlie admitteth , but also requireth their endeuour , and cooperation with his grace , as I haue signified before . Chap. 9. num . 24.

3 It being then presuposed , that by the vse , and practise of the illuminatiue way , they haue alreadie obtained puritie of hart , integritie of conscience , and feruent loue to God , true mortification of their passions , and affections , hate of sinne , and contempt of the world , and of them selues for the loue of God , and lastlie a habit of all vertue , it is further requisit to the practise of the vnitiue way , that they vnderstand , & obserue certaine precepts , concerning meditation . For , although meditation is a special helpe , and as it were , the principal ladder to mount to contemplation , yet it may be sometimes a hinderaunce thereto , if it be not vsed with discretion . Therefore according to the doctrin of some great contemplatiues , fiue thinges are to be obserued therein , by those which practise this vnitiue waie .

4 The first is , F. Luyz de C●a●a●a li . de m●d●●at . F. Ped●● de Alcantar● n●l trattato d●●● 〈◇〉 & 〈…〉 ca 11. that they auoid ouermuch speculation of the vnderstanding ( especiallie when they meditate vppon the deuine misteries ) & that they rather labour to employ their will , and affection , seeking to draw out of their meditation , motiues , and feelings of loue , admiration , or ioy , and yet not so , but that they may also reflect vppon such points of good instruction , and edification , as may occure , yea , and recommend to almightie God , the necessities of their owne soules , and other mens ( as occasion and matter shal be ministred in their meditation ) so that they principallie seeke , and most insist vppon motiues of loue , which are th● proper foode of a contemplatiue soule , and the high way to a perfec● vnion with God , for otherwise ( I meane if they endeuour to occupi●● their vnderstanding , more then their affection ) they shall rather studie then pray , or contemplat , and perhaps find themselues more dry , an● void of deuotion in the end of their meditation , then they were in th● beginning , contrarie to the nature & condition of true praier , whereo● the scripture saith , Eccles . 7. Orationis melior est finis quam principium , the end of praie● is better then the beginning .

Ibidem . 5 The second point is , that though they ought to seeke to stirr vp i● them selues affections of loue , as I haue said , yet they are to vnderstan● that the same is to be donne with moderation , which I say , for that som● thinke to procure it , as it were , by force , and striue so much with excessiue sighes , and coacted sorrow , to moue themselues to teares of compassion , and loue , in the meditation of our Sauiours passion , that the● doe nothing els , but hurt their healths as Cassianus well obserueth .

6 Such therefore are to consider , that it suffiseth to doe on their part , what they conuenientlie may , that is to say , that representing our Sauiours suffring before the eyes of their soule , they behould the same , with a quiet , and louing compassion , and a tender hart , being willing , and readie to receiue anie impression of sorrow , that it shall please him of his mercie to giue them , crauing it at his hands , if they haue it not , and not afflicting themselues , F. Pedro de Alcant . & F. Luyz de G●anada vbi supra . if it doe not please him to giue it them ( for that he knoweth what is conuenient for them ) desiring nothing more in his seruants , then a good will , with a conuenient endeuour , whereto he will giue the effect , no lesse then he gaue the good will , when he shall see his time .

7 The third point , which they are to obserue in meditation is , that they vse it onlie as a meane to contemplation , Idem ibid . and not as the end , that is to say , that they meditat , vntill they haue kindled fire of loue in their soules , and that then they seeke to enioy the fruite of their labour , I meane the repose of contemplation ; For euen as the nauigation ceaseth when we arriue at the port , so should our meditation cease , when we arriue at the port of contemplation , that is to say , when we find our selues wholy enflamed with the loue of God , for then is the time to practise that which the greatest contemplatiues aduise , S. Dio●ys . Areopag . de mystica Theolog . ca. 1. to wit , to cleare , and free our selues from all phantasies , & imaginations of all creatures ( as though there were nothing els in the world but God , and we ) staying our vnderstanding from further discourse , & retiring our selues within our owne soules , there to behould God in his owne image , fixing our memorie wholie on him , occupying our affection intyrelie , in louing , admiring , S. Bonauentura de mystica Theolog . Blosius in institutione spirituali . c . 12. Albert . Magnus de adhaerendo deo . c . 7. & 8. Blosius in Enchirid . paruulor . c . 10. Idem vbi supra . ●nd praising him , with ioy , and exultation , not presuming to eleuat our selues to a curious search of his deuine nature , further then it shall please him to raise , and lead vs thereto , but to content our selues rather to know him , by feeling him , through the influence of his loue , & grace , ●hen to vnderstand the particularities of his perfections , which are infi●it and incomprehensible , for when almightie God , seeth a deuout soule ●n this state , then he is wont to communicat him selfe vnto it in an ineffable manner , and with vnspeakeable delectation , yea , and sometimes to ●mpart vnto it , the inscrutable misteries of his deitie .

8 And thus I say , we may forbeare to meditat , so long as this heate of ●oue , and Gods merciful visitation continueth , and when the same coo●eth , and relenteth , then we may returne to our former exercise and blow againe the bellowes of meditation , to reuiue the decaied flames of loue , to the end we may participat of such further fauours , as it shall please God to bestow vppon vs.

9 The fourth point is , that although in the case aforesaid , it be conuenient to surcease from meditation , to enioy the fruit of contemplation , F. Pedro de Alcant . vbi supra F. Luyz de Granada . yet it may also import sometimes to practise the contrarie , to wit , to ●eaue contemplation , to passe to meditation , namelie when the affection is ouer vehement , & excessiue , as it hapneth manie times to those , who being inuited , and drawne with the sweetenes of this exercise , become as it were so passionat therewith that they cannot containe themselues within the limits of discretion , but seeke to satisfie their insatiable desire , and thirst , by drinking more of the deuine wine , then humane nature can support , and beare , to the great debilitation of their bodies , and damage of their healths . Therefore for such , I say , it shall not be amisse otherwhiles , to temper the heate of their feruent contemplation , with some meditation , which may moue , and excite them to some other holie affection , meditating vppon the sinnes , and miseries of the world , or the howre of death , or the paines of h●ll , or such like , whereby they may ease their harts with a spiritual diuersion , and change of exercise , which in that case would be more grateful to God , then their contemplation without discretion : for discretion as the mistres of all vertues , and the salt wherewith all good actions are seazoned , in so much , that without it , vertues lose their vertue , and nothing can be acceptable to God .

10 Finallie , they are to obserue diligentlie , when almighty God doth offer his grace and communication , either in time of meditation , and praier , or out of it , to the end , they may be answerable thereto on their part , and gratefull for the same , F. Pedro de Alcant . ibid . F. Bartolom . Saluthio , nel paradiso de contemplat . c . 65. F. Luiz de Granada . vbi supra . Cant . 5. least in punishment of their negligence , an● ingratitude , God doe iustlie deny it them at other times , when they sha● seeke for it , which is notablie signified in the Canticles , where the brid● groome knocked at the spouses doore in the night , and she refused at th● first to rise , and afterwards , when shee arose to let him in , shee found hi● not there . surrexi , saith shee ; vt aperirem dilecto meo &c. I arose to open th● doore to my best beloued , and he was gonne away .

11 Neuertheles it is to be vnderstood , that this rule is to be pract●sed with some restriction , & cautel , especiallie by such asaxe won● or apt to haue anie notorious excesse of mind in praier , or meditation , 〈◇〉 abundance of teares , extases , or rapts , or anie other external alteratio● which may be seene , or noted by others , for such men , I say , had neede t● beware , how they admit , and nourrish in publike anie such extraord●narie motions of sensible deuotion , which may cause in them , the for● said effects , especiallie at such time , as they are to performe anie office o● obligation , which may be hindred thereby .

12 For when sensible deuotion tendeth to the hindrance of obedienc● or of a greater good , it may well be suspected to haue some temptation and not to proceede of God , it being of farre greater merit , and mo● importing vs to discharge our duty in matters of obligation , then to b● rauished with the sweetenes of contemplation , yea and to seeke , or d●sire the later , which preiudice of the former , were nothing els but 〈◇〉 seeke our selues , and to prefere our owne contentment , and pleasure , b●fore the seruice of God , and therefore it must needs be offensiue vnt● him , 1. Reg . 11. who ( as he witnesseth himselfe ) esteemeth obedience , more then sacrific●

13 Moreouer , such notorious excesses of mind , as hap in publick , a● dangerous in respect of the temptation of vaine glorie , that doth commonlie ensew thereof , in which respect , though they should be diuin● visitations , Blosius in Canone vitae spiritual . ca. 26. yet out of humilitie , and the regard of our owne weakene● and vnwoorthines , we may securelie seeke to preuent , or auoide the● acknowledging our selues to be most vnworthie to receiue any such fauours of almightie God , especiallie in publick , where by anie man ma● haue occasion to think that we are anie thing more then other men , an● therefore we may in such case , Luc . 5. say with S. Peter , exia me Domine &c. G● from me o Lord , for I am a sinfull man , and with the good Centurian , we ma● refuse to receiue him into our house , Matth . 8. Luc . 7. saying ; Domine non sum dignus & Lord , I am not worthie &c. For seeing that they ( I meane S. Peter , and th● Centurian , ) beholding him present said this , and refused to admit hi● without offence , and with greate merit for their humilitie , how muc● more may we securelie doe the like , out of the like humilitie , whiles w● are yet vncertaine , whether it be hee that offreth to fauour vs , or our enemie that seeketh to delude vs ?

14 And therefore the safest way is in such cases , to make strong resistance , for if our sensible deuotion , and extraordinarie motions , shuld chance to be of our enemie the deuil , we shall no dout , thereby sufficientlie preuent his malice , and if they be of God , we shall not neede to feare , but that he will do that which he shall see to be most conuenient for his owne glorie , and our good , much the rather for our humilitie , & desire to discharge our dutie in his seruice , and thus much for the fiue points , or rules aboue mencioned concerning meditation .

15 Furthermore , they are to consider that as all kind of discreete mortifications are conuenient for the practise of true christian life , so none is more proper , or necessarie for the exercise of contemplation , then moderat abstinence , and fasting , aswell to render the bodie subiect to the spirit , as also to cleare the eyes of the soule from the grose vapours of sensual and carnal affections , the which saturitie , & superfluitie of meates , and drinks , doth continuallie euaporat , whereby the vnderstanding is so obscured , that it is not capable of the true light of contemplation , in which respect manie of the contemplatiue philosophers both vsed , and prescribed to their followers great abstinence ( as I haue declared Chap. 17. before ) and not onlie our Sauiour himselfe , but also Exod . 34. Moyses , 3. Reg . 19. Elias , S. Matth . 11. Augustin . sermo . de temp . in Do . 1. quadrag . ser . 2. Daniel . 10.11 . & 12. Eccles . 2. Iohn Baptist , & all the ould Hermits , accompanied their contemplation in the desert with fasting , and S. Augustin saith of Moyses , that quia ieiunauit Dominum vidit , he saw our Lord because he fasted , and Daniel also witnesseth of himselfe that after his three weekes strict , and rigorous fast , he saw the great vision , and receiued the admirable reuelation , which he recounteth concerning the kingdome of Persia , Egipt , Greece , and Siria . Finallie Ecclesiastes testifieth , how necessarie abstinence is to contemplation , saying . Cogitaui in corde meo &c. I thought , or determined in my hart , to obstaine from wine , to the end I might giue my selfe to wisdome , and auoid follie , vntill I should discouer , what was profitable , and conuenient for the sonnes of men . To conclude , S. Leo speaking of the benefitt of fasting , saith notably thus . S. Leo ser . 8. de ieiunio . 10. mensis . Quamuis sine anima &c. Although without the soule the flesh desireth nothing , receiuing sence from thence from whence it hath also motion , yet is it necessarie for the soule , to deny some thinges to the body , which is subiect vnto it , to the end it may be the more free from corporall , & sensuall desires , and giue itselfe to the studie of deuine wisdome , and retiring itselfe from the noise of all earthlie eares , may ioy in holie meditations , and abound in eternall delights , Thus saith S. Leo .

16 Moreouer , it shall not be amisse for them to accustome themselues seriouslie and often , to recollect themselues , to consider , and behoul● the image of God in their one soules , D. Ber . de domo interior . c . 13. 2. Cor . 6. Luc . 17. whereby they may the more easil● with the helpe of Gods grace , raise themselues to the speculation o● him , who is represented therein , & dwelleth there , as in his temple , yea and reigneth there as in his kingdome ; templum Dei estis vos , saith the Apostle , you are the temple of God , & regnum Dei intra vos est , the kingdom● of God is within you , and therefore the prophet saith . Audiam quid loquat● in me Dominus . Psal . 84. I will heare what my Lord will say in me .

17 Herevppon S. Bernard saith . Assuescam sola intima cogitare &c. I wi●● accustome my selfe , D. Ber . de interior . domo . c 46. to thinke only vppon internal , or inward things , only to lo●● them , and to repose in them , to the end I may heare what my Lord God will s● within me . And againe in an other place . Beata illa animi &c. Blessed i● that soule , which being recollected within it selfe ; is not dissolued , o● scattered abroad into the pleasures of the flesh , for such a soule dot● inwardlie possesse all her delighrs , Idem ibid . cap . 3. and being at full peace , and rest within it selfe , and desiring nothing out of it selfe , doth by the loue of Go● enioy internal repose , and contentment , whereby it is reformed to th● image of God , which it reuerenceth , and worshippeth in it selfe , such 〈◇〉 soule is often visited , and honored by angels , & archangels , as the templ● of God , and the habitacle of the holie Ghost .

18 Thus farr S. Bernard ; who also speaketh els where of the practise o● this recollection in this manner . Frustra cordis occulum erigit &c. He lift vp the eye of his hart in vaine to see God , Ibid . c . 12. who is not fitt to see himselfe . For firs● thou must learne to know the inuisible things of thy owne spirit , before thou canst be fit to know the inuisible things of God , and if thou cans● not know thy selfe , neuer presume to know other things which are aboue thee . And a litle afterwards : No man , saith he , can euer attaine to the grace of contemplation , by his owne industrie , for it is the gift of God , & not the merit of man , but without doubt he shall receiue it , who abandoneth the care of the world , and taketh care of himselfe , & laboureth to know what he himselfe is . Therefore enter into thy owne hart , and diligentlie examine thy selfe , consider whence thou commest , whither thou tendest , how thou liuest , what thou doest , what thou art , what thou oughtest to be , Ca . 65. what thou wast by nature , what thou mayest be by grace to what good , or euil thou art most inclined , what paine , or reward thou art to expect for the same , what diligence thou vsest to bewaile thy sinnes past , to auoid the present , & to preuent the future . Finally how much , thou profitest euerie day , & how much thou declinest , with what cogitations , affections , & temptations thou art most assaulted , & molested by the diuell , & when thou shalt fullie know ( as much as is possible ) the state , and habite , aswell of thy inward , as thy outward man , and not onlie what a one thou art , but also what a one thou shouldest be , then maiest thou from the knowledge of thy selfe , be eleuated to the contemplation of God . But now perhaps , thou wilt say , that thou art already entred into thy owne hart , but let not that suffice thee , learne to dwell there , & howsoeuer thou shalt be distracted , or drawne from thence , make hast to returne thiter , & without doubt , by much vse , & practise thereof , thou wilt find great delectation therein , in so much that without any difficulty , thou maist be continually there , or rather it wil be a paine vnto thee to be anie where els . Thus saith S. Bernard , who for his experience in matter of contemplation deserueth to be beleeued .

19 This recollection , or retrait of the soule with in it selfe , Aug. confes . li . 7. cap . 10. Ibid . S. Augustin practised , as he signifieth , and saw with the eye of his vnderstanding , lucem Domini incommutabilem , the immutable or vnchangeable light of God , who did irradiat the infirmitie of his sight , in such sort , that , contremui saith he , amore , & horrore , I trembled with loue , and horrour .

20 To these former aduertisements , Dionisius Carthusian de laude vitae solitariae ca 35. I add further ( according to the aduise of a great master of contemplation ) that whereas perfect vnion with God ( which is the end of the vnitiue way ) is speciallie atchiued by the meanes of a pure sincere , & feruent loue of God , inducing a contempt , and holie hate of the world , & of our selues , it behoueth those , which tend to this vnion , to endeuour by al meanes possible to attaine vnto the highest degree of charity , & to that end , to accustome themselues to referre & direct , all their words , works , and thoughts to the loue of God , to hate all things that may deuide thē from it , & not only to draw out of all their meditations , yea out of all things in heauen & earth , considerations , which may stirre them therto ( considering his infinit bountie , & benefits general & particuler ) but also most humblie & incessantlie to beseeche him , to enflame their harts with the fire of such a burning charitie , that they may become furnaces of his deuine loue , which may consume in them all their selfe loue , peruerse affections , and other imperfections , and make their soules true holocaustes , or burnt sacrifices most acceptable to him : and finallie breede in them such an vnquencheable thirst , and insatiable desire of him , that they may trulie say with the royall prophet . Quemadmodum desiderat ceruus ad fontes aquarum &c. As the stagg desireth or thirsteth after the fountaines of water , Psal . 41. so doth my soule thirst after thee o God , and inflamatum est cor meum , &c. My hart is inflamed , and my reynes are changed , or as the spouse saith in the Canticles , Psal . 72. fulcite me floribus , quia amore langudo , vnderprop me with flowers , for I languish with loue .

21 And to this end it shal be conuenient for them ( as much as the● possiblie may ) to print , and graue in their phantasie , our Sauiour Chri●● crucified and the whole course of his passion , and to haue him alwaies as it were before their eies , to which purpose S. Bernard hauing proposed manie other motiues to the loue of God , S. Ber . ser . 20 in cantica . saith , Sed est quod me plus m●uet plus vrget , plus accendit &c. But there is an other thing which more moueth vrgeth , & kindleth , or inflameth me , for aboue all things , ( sweete Iesu ) the cup● which thou didst drink for me , I meane the woorke of our redemption maketh the● most amiable , and louelie vnto me ; This doth dulie chalenge to itselfe all our lou● This , I say , is that wherby our deuotion is most sweetely allured , most iustly exacte● and most vehemently affected . Thus he . Therefore I say , let them procure● to haue alwaise in mind our Sauiours passion , to the end , that by th● continual consideration of that infinit loue , which he shewed toward● them therein , they may with the helpe of his grace , kindle in themselue● the fire of loue , which may neuer cease to cast out flames of feruent affection , and holie desires of his vnion , and moue them to esteeme him , i● their harts , & call him , their onlie hope , their cheefe delight , their eternall good , their ioy , their glorie , their life , the spouse of their soule , thei● refuge , their stay , their strenght , their end , their felicitie , their Lord , thei● God , their all in all : for such is the infinit bountie , and goodnes of Go● to his creatures , and speciallie to the soule of man ; that he cannot forbeare to communicat himselfe thereto , when he seeth it surprised with his loue , Cant . 4. and thirst after him alone , and therefore he saith to such a soul● in the Canticles . Vulnerasti cor meum , soror mea , sponsa . Thou hast wounded m● hart , my sister , and spouse , veni coronaberis , come thou shalt be crowned .

22 Furthermore , those which are entred into the Vnitiue way , and do beginne alreadie to tast how sweete our Lord is , are to vnderstand , that although he doe , of his infinit goodnes , bestow ineffable consolations vppon his seruants , in the exercise of comtemplation , yea sometimes rapts , reuelations , the spirit of prophesie , and apparitions of our Sauiour , and his Saincts , Blosius in institut . S irituali c . 7. as shall appeare heareafter , yet they ought not to seeke or desire the same , no not so much as sensible deuotion , except it be onlie to the end , that they may by the meanes thereof , become more feruent in his loue , and be more vnited with him . And although I haue spoken of this point alreadie , Chap. 19. nu . 33. & 47. yet I thinke good to add further here ( for it can not be to oft aduised ) that nothing is more dangerous to a contemplatiue soule , Idem in Canone vitae spiritualis ca. 25. thē spirituall gluttonie , if I may so tearme it , I meane a greedy desire of spirituall delectation , for the soule that is once infected therewith , & seeketh to mixe the dung of her owne delights , with the sweete , and precious balme , of Gods grace , will within a while grow to loue Gods gifts more then himselfe , and serue him rather for hire , then for loue , yea , and lie open to all kind of illusions of wicked spirits , as I haue signified before .

23 And as this is to be feared in the inordinat desire of sensible deuotion , so it is much more to be doubted in the expectation , and desire of rapts or reuelations ; For although they be euident tokens of Gods mercifull assistance ( when they are of God ) yet being extraordinary , Idem ibid . ca. 26. and not necessarie to saluation , they can hardlie be desired , without vaine curiositie , or presumption , in which respect God permitteth manie times , that the diuell ( transforming himselfe into the Angel of light ) doth worthily delude those which curiouslie , or presumptuouslie seeke , 2. Cor . 11. and expect them : and therefore , as we ought not to desire them , so we also doe well not to admit them easilie , but rather to resist , and reiect them , Idem ibid . M. Teresa de Iesus nella vita sua . c . 23. & 24. vppon consideration of our owne vnworthines ( except it be with the aduise and warrant of our spiritual father ) for therevppon it will follow , that if they be illusions , they shall not deceiue vs , and if they be deuine fauours , almightie God ( who giueth them ) will in respect of our humilitie not onlie afford vs sufficient light to discerne , Nu . 11. and know them for his , but also increase them in vs with gifts of his grace , as I haue more amplie signified before vppon an other occasion .

24 And to omit other meanes how to examin them , whether they be of God , or no , on speciall rule may be , to consider what effect they worke in our soules , for if they be of God , they alwais leaue behind them great comfort , light , peace of soule , and profound humilitie , but when they are of the diuell , they worke the cleane contrarie effect , for howsoeuer they please , and content for the time , yet they discouer their poison in the end , leauing the soule drie without deuotion , troubled , and replenished with vaine glorie , and presumption . But the best , and surest way to preuent , and auoid illusions , is ( as I Chap. 19. nu . 48. 49. 50. & 51. haue declared before ) to Cassian . li . 4. de iustit . monachor . li . 4. c . 9. & 37. Item collat . 1. c . 11. S. Greg . li . 1. i● 1 . R●g . c 1. in fine . B. Ignatius reg . 13. de discernendis spiritib . discouer them , and all other temptations , to some learned , and discreete spirituall father , and to follow his direction , with all due obedience , and abnegation of our selues , for the pure loue of God , for no way in this life is so secure , and gratefull to God , as the way of true obedience ( as shall appeare most manifestlie hereafter , when I shall treate of the euangelicall , and Christian perfection ) And this I dare be bold to say , further , that it was neuer yet seene or heard of , that anie man remaining in the vnitie of the Catholike Church , and submitting himselfe to the direction of a superiour , with true abnegation of himselfe , was either anie long time deluded , or yet did finallie perish in the practise of contemplation .

25 To conclude , there is nothing more requisit to our perfect vnion with God ( which is the end of the vnitiue way , M. Teresa in vita sua ca. 11. Blosius in Appendice ex Tha●lero c . 1. whereof I now treate● then the perfect , and true resignation of our will to Gods will , withou● all reseruation , to doe or suffer what soeuer it shal pleas him , yea thoug● it were to endure the paines of hell vntill the day of iudgement ; for i● we expect that God shall geue himselfe to vs , it is great reason , that w● first freelie , and wholie giue our selues to God , and most happie are we if wee can make that change , that is to say , purchase heauen for earth God for our selues , all things for nothing .

26 Now then this disposition being made , the matter , and subiect o● their meditation may be , either the glorious misteries of our Sauiour● resurrection , apparitions , ascension , and sempiterdal glorie in heauen , o● the attributs of almightie God , as his infinit power , wisdome , bountie beautie , iustice , sanctitie , and other ineffable properties of the deuine nature , which fill a well disposed , & prepared soule with such admiration ▪ and loue of the incomprehensible excellencies , and perfections of God ▪ that manie times it leoseth it selfe , being , as it were , ingulfed , and drowned in a sea of heauenlie delights , tasting euen in this mortall state , the inspeakeable ioyes of immortalitie , as I will make manifest after a while .

27 In the meane time , I wish it to be obserued , that whereas I haue here mentioned two kindes of meditation , the one consisting in the consideration of Christs humanitie , as it was passible here in earth ( which belongeth to the illuminatiue way ) and the other concerning his glorified bodie , and diuinitie in heauen ( which is proper to the vnitiue way ) the royall prophet seemeth to allude to both , when he saith . Montes excelsi ceruis petra refugium herinacijs . Psal . 103. P Luyz de la Puente , introduct . de la orat . mental . §. 4. Cassian . collat . 10. c . 10. The high hills are the habitation of stagges and the rocks , or rockie caues , are the refuge of hedge hoggs , that is to say , ( as Cassianus an ancient , and notable contemplatiue noteth ) those that walke in the vnitiue way , and haue alreadie arriued , to the perfection of contemplation , mount vp like staggs , and feede vpon the highest mountaines , that is to say , the high misteries of Christs glorie , and dietie , whiles in the meane time , those that are still in the illuminatiue way , that is to say , enuironed with the pricks of imperfections , like hedgehoggs , haue their refuge to the rocke of our Sauiours humanitie , in whose sacred woundes they repose , as in foraminibus petrae , the holes of the rocke , wherof the booke of Canticles speaketh : and hereto may also the saying of the prophet Isayas be applied , where he saith . Ingredere in petram , & abscond●re in fossa humo a facie timoris Domini . Enter into the rocks , and hide thy selfe in the ca●es of the earth , from the face of Gods wrath , that is to say , consider the multitude of thy sinnes , and haue thy refuge to Christ , who is the rocke , and hide thy selfe from the rigour of his iustice , in the sacred woundes of his humanitie . And this , as I sayd before , is most proper to those that walke in the illuminatiue way , whose speciall exercise is to represent continuallie to themselues the humanitie of our Sauiour Christ , and to haue him alwaies in their memorie , to conuerse with him by spiritual conferences , and iaculatorie praiers , and to condole with him for his paines and trauailes , to acknowledge , and bewaile their owne ingratitude , and infirmitie , to craue pardon for their sinnes , and grace to imitate his vertues , whereto speciallie tendeth all their endeuour .

28 Neuertheles , it is to be vnderstood , that the most perfect contemplatiues , and most vnited with God , doe also make greate vse , P. Luyz de la Puente vbi supra . and profit , aswell of the misteries of Christs life , and humanitie , as of the meditations which belong , to the purgatiue way : for although , they are most commonlie so eleuated with the wings , as I may say , of a seraphical charitie , that they transcend all creatures whatsoeuer , and mount to the high misteries of the diuinitie , wherein they soare like spiritual , and high flying falcons , and solace themselues , as in their proper pitch , yet they stoupe manie times to all sorts of inferiour meditations , and serue themselues thereof in most excellent manner , and with exceeding greate fruite . For euen as in the three degrees of the soule ( to wit , vegetatiue , sensitiue , and reasonable ) the last being superior to the other two , doth not onlie doe her owne functions , but also theirs in farr greater perfection then they themselues can doe : euen so it faleth out in the three states , or sorts of men , which giue themselues to the contemplation of God , for those which haue alreadie beganne , and made some good progresse therein , doe exercise the meditations of nouices , or young beginners , with farre greater benefit then they , and those which are come to the state of perfection , doe vse the meditations of both the other , farre more excellentlie then they both , according to a farre greater measure of Gods grace wherewith they are endewed .

29 And therefore the most perfect contemplatiues , doe often returne to the verie first groundes of the purgatiue way , that is to say , P. Ribera nella vita di M. Teresa l. 4. c . 8. to the remembrance and consideration of their former sinnes , & bad life ( though past neuer so manie yeares before , ) aswell to renew , & reuiue in themselues , a gratefull memory of Gods mercy towards thē , & of their obligation to him , for deliuering them from the same , as also continually to retaine a true knowledge of themselues , & of their owne infirmitie , which is , as I may tearme it , the daylie bread , wherewith the greatest daynties of the contemplatiue life ; Idem ibid . are to be eaten , and spiritual health mainta●ned , for no man is so great a giant ( I meane of such strength , and hig● perfection in contemplation ) but that he had neede manie times to r●turne to be an infant , M. Teresa nella vita sua ca. 13. that is to say , to consider his owne weakenes , 〈◇〉 rather his owne nothing , humbling and annihilating himselfe in t●● sight of God , who exalteth the humble , and raiseth manie times his de●rest seruantes and friendes , from the lowest consideration of their ow● basenes , and infirmitie , to the highest contemplation of his diuiniti● imparting vnto them so much more grace , light , and true knowled● of him , by how much better , and more trulie they know themselues

30 The like also may be said of the meditations belonging to the ill●minatiue way , to wit , of the blessed humanitie , life , passion , and death 〈◇〉 our Sauiour Christ , as that they are the ladder , by the which the mo●● perfect contemplatiues , clime vp to the speculation of his diuinitie , an● to perfect vnion with him , finding in him infinit causes , not onlie of e●cessiue loue , as I haue touched before , but also of wonderfull admirati●● and astonishment , in which respect he was figured in the ould law , 〈◇〉 the propitiatorie ouer the arke , Exod . 25. and two Cherubins were made behou●ding the same , & also looking one vppon an other , as though they we●● amazed , and astonished .

31 For what can be more stupendious , then to consider in our proptiatorie ( that is to say in our Sauiour Christ ) a most perfect coniunctio● of the highest , with the lowest , of the most simple , with the most co●pounded , of the Creator , with the creature , of God , with man , and tha● as there is in the blessed Trinitie three persons , & one substance , so the●● is in him one person , and two substances , one perfect consent , & agre●ment of two different wills , one adoration of diuers dignities , and on●● dominion of diuers powers . Furthermore that he is both our Creato●● and our companion , Ber . de consid . li . 5. our God , and our neighbour , our Lord , and o●● brother , our king , and our friend , our iudge and our aduocate , our b●ginning , and our end , vncreated , and yet incarnat and the sonne of ma● without the helpe of man , and that he being omnipotencie , it selfe , w● oppressed being bountie it selfe was reiected being perfect , and tr●● beautie was deformed , being true light was obscured , being true wi●dome was held for a mad man , and treated like a foole , being infinit m●iestie was outraged , being immensitie , was measured , & abridged , bein● iustice it selfe , was condemned , being true felicitie . was tormented , an● finallie that being eternitie , and life it selfe , he died : wherevnto if w● add , that all this was an effect of his infinit loue , to those that were h●● vngrateful creatures , and slaues , rebellious subiects , disobedient , an● vnnatural children , to remedie their miseries , to supplie their defects , to honour them , to exalt them , to glotifie them , and that to this end , he not onlie imparted to them all his owne good , yea himselfe , but also tooke vppon himselfe their miserie , & the verie penaltie of their sinnes , making himselfe mortall , and miserable with them , to make them immortall , and deuine with him ; what admiration , exultation , and deuotion , will the attentiue meditation of all this , worke in a well disposed soule , I meane a soule purified by Gods grace from sinne , and enflamed with his pure loue , for of such I speciallie speake now ?

32 Therefore such a soule , doth not stay it selfe here , but aspiring to the contemplation of the deitie it selfe , passeth further to the meditation of the glorious resurrection of our Sauiour Christ , and of his apparitions , and other actions whiles he remained here in earth : whereof I forbeare for breuities sake , to say anie thing in particular , to the end I may the more amply treate of some pointes , concerning his glorified bodie in heauen , his Angels , and Saincts , the ioyes of his kingdome , and lastlie of the most excellent , and incomprehensible perfections of the deuine nature . In all which neuertheles , I will be mindfull aswell of my purposed breuitie , as also of mine owne insufficiency to treat of such high misteries , and therefore , I will endeuour rather to giue some tast to the reader of these pointes , then anie complete instruction for the meditation thereof , which I leaue to those that purposelie treat of this mistical Theologie , and haue more habilitie both of skill , and practise thereof , then my selfe .

33 The contemplator , meaning to meditate vppon the pointes before mentioned , may propose to himselfe our Sauiours ascension into heauen , and accompanie him thither in cogitation , behoulding there , with what triumph the Angels receiued not onlie him , but also the blessed soules of the patriarkes , prophets , and other iust men of the ould testament , which attended on him thither , and how excessiue was their contentment and ioy , to see the celestiall court augmented , and peopled with new colonies of such worthie inhabitants , vnder the conduct of such a glorious captaine ; who though he was of infinit power , euen whiles he was here on earth , and fought against both the infernall , and terrestiall potentats , yet would not vse his force , but ouercame them by infirmitie , conquering them , and death it selfe by his death , and being enriched with their spoyles , Ephes . 4. Psal . 67. led captiuity it selfe captiue with him to heauen , where he tooke possession of his Fathers kingdome , and reigneth with him eternallie in incomparable maiestie , and glorie , enioying a name ( as the Apostle saith ) aboue all names , whereat , Philip . 2. all the knees in heauen , 1. Pet . 1. earth , and hell doe bowe , whose glorie ( saith S. Peter ) the Angel● desire , and delight to behold , for the inspeakeable splendor , and brightne● thereof , Apoc . 21. he being , as S. Iohn in the Apocalipse calleth him , Lucerna , th● lampe , or torch which giueth light to the heauenlie Ierusalem , with th● consideration whereof , we may excedinglie comfort our selues . For wh● would not infinitelie reioyce , to see anie friend of his , and much mor● his Sauiour , and redeemer , so glorious after a most painfull life , an● ignonimious death suffred for him , especiallie seeing we may als● consider , and behold our owne nature infinitelie exalted , and glorified in our Sauiour , whereby we may haue a firme hope through hi● merits , to be hereafter partakers of his glorie , aswell in bodie , a● in soule .

34 Furthermore , being now mounted with our Sauiour into th● heauenlie tabernacles , we may consider the inexplicable greatnes , an● magnificence thereof , Barac . 3. whereof the prophet saith . O Israel , quam magna &c. O Israel how great is the house of God , and how vnmeasurable is the place of th● throne ? It is great , and hath no end , it is high , and immense . Thus saith the prophet , and no meruel , if almightie God , that made the world , so greate , huge , and beautiful , as we see , for the vse , and habitation of men , made also for himselfe and his Angels , a dwelling worthie of himselfe , and of his omnipotent maiestie , for the remuneration of his elect , and the eternal manifestation of his power and glorie , where ( saith the prophet Daniel ) thousands of thousands doe daily , Dan . 7. serue him , and tenne times a hundred thousand of thousand of thousands assist before his throne . In which words the prophet expresseth , after the manner of the scripture , a certaine number , for an vncertaine , that is to say , for a number that is incomprehensible , and infinit to men , Dionys . caelest . Hierar . ca. 9. being such ( as Dionisius Areopagita testifieth ) that it exceedeth the number , not onlie of all the men that euer haue bene , are , or euer shalbe , but also of all the materiall , or corporal thinges in the world . Iob . 25. And therefore Iob saith , Nunquid est numerus militum eius , is there anie number of his souldiars ?

35 And these infinit numbers of Angelical spirits ( who alwaies attend to doe the will of God ) are deuided into three Hierarchies , Dionys . de caelesti Hierar . c . 7.8 . & 9. S. Greg . ho . 34. in Euang . ante medium . S. Tho . 1. par . q . 108. per totum . euery Hierarchy , containing three distinct orders , as the Seraphin , Cherubin , & Throin in the first Hierarchie . The Dominationes , principatus , and Potestates , in the second . The virtutes Archangeli , & Angeli , in the third . I which three Hierarchies , the Angels are no lesse different amongst themselues in degree of glorie , then in function , being subordinat euerie order , & each Hierarchie , one to an other with admirable order , and proportion , of whose gradual distinction , names , and seueral functions , S. Bernard discourseth notablie , S Bernar . li . 5. de consider . ad . Eugen . teaching that the Angels are those which are ●mployed in the protection , helpe , and custodie of men , and are called ●or proper Angels .

●6 That the Archangels are those which being superiour to Angels , ●resent by almighty God to reueale the most important , and highest ●isteries to men , as the Archangel Gabriel was employed in the message ●o the blessed virgin for the incarnation of our Sauiour .

●● The Vertues are those , that haue the power , and office to doe mi●●culous , and prodigious workes for the glorie of God , and the admo●ition , terrour , and conuersion of sinners .

●8 The Potestates are such , as represse the power , and malice of wicked ●pirits , and the malignitie of the aire , & elements , which would other●ise many times , be more noysome to mankind , then they are .

●9 The Principatus are those , by whose wisdome , & ministery al prin●ipalitie in earth is guided , limited , transposed , or changed .

●0 The Dominationes ar those , who haue presidence , & rule ouer al the ●boue named , & by whome al their operations ar ordered , & disposed .

●1 The Throni are those , in whome almighty God sitteth as in his ●hrone of maiestie , imparting vnto them , and to others by them , tranquilitie , peace , and stability .

●2 The Cherubin are those , which drawing a flud of knowledge , out of the fountaine of the diuine wisdome , doe communicat the same to the inferiour orders of Angels , & other seruants of God .

43 Lastlie the Seraphin are those , that being wholie enflamed with a deuine loue , doe kindle the same in other Angelical spirits , & also in men , when it pleaseth God so to ordaine .

44 And to conclude , S. Bernard , alluding to the seuerall offices of all the foresaid orders , saith , that in the Seraphin , God loueth as Charity , in the Cherubin , he knoweth as truth , in the Throni he sitteth as equitie , in the Dominationes , he ruleth as Maiesty , in the principatus he gouerneth as the beginninge or first cause of all thinges , in the Potestates he preserueth , and defendeth as Health , or saluation , in the virtutes he worketh miracles , as vertue , or power , in the Archangels he reuealeth as light , and in the Angels , he assisteth as piety . Thus saith S. Bernard , giuing to vnderstand , that almightie God , S. Bernar . vbi supra . not onlie dwelleth continuallie in these holie spirits , but also worketh , and effecteth , all their seueral vertues , and operations in them , and in other his creatures , by their ministerie .

45 And here may verie well enter in consideration , the excellencie of the Angelical nature , most eminent in power , and wisdome , beautie , agilitie , obedience to the will of God , and prompt executio● thereof , Psal . 102. Aristot . 8. Phys●text . 32. & 12. melaph●s●te●t . 43. Plato 1 de leg . being as the psalmist saith potentes virtute &c. Mighty , and pote● in vertue and power to doe , or execute that which God commaunded them , an● therefore to their charge is committed the motion of the heauens , an● spheres ( according to the opinion of all the philosophers , and S. Aug. l. 83 quaestionum , q . 79. S. Greg . l. 9. Moral . c . 10. D. Tho . opuse . 10. ar . 3. & opuse . 11. a● . 2. & S. Bonauent . in 2. dist . 14. ar . 3. q . 2. mani● deuines ) the H●br . 1. & D. Amb●os . in Comment . i● Apoc . c . 5. protection of the Church of God , the Daniel . 10. & D. Basil . l. 3. centra Eunomium . gard , and defenc● of kingdomes and prouinces , the Genes . 48. Matth . 18. Act. 12. tuition of euerie particular ma● ( aswell to defend him from wicked spirits , and other corporal danger● as to illuminat , and direct him for his saluation ) the 4. Reg . 19. Act. 12. execution of Go● decrees , both in the temporal 4. Reg . 19. Act. 12. punishment of sinners , and also in th● temporal Tobiae 5 vsque ad 12. & Genes . 19. reward of the iust , the I●an . 5. S. B●rna●d . l. 3. d● cos●derat . ad E●gen . operation of miraculous , and wonderful workes , the Daniel . 9. & 10. & Genes . 18. reuelation of his misteries , and secrets to his seruants the Luc . 1. Matt . 1. & 2. intimation of his will , and messages , when occasion requireth The Tob . 12. Ap●c . 8. presentation , & oblation of our praiers , and good workes to Go● the Luc . 16. transport of our soules to euerlasting ioy , M●tth . 24. and lastlie the seperation of the good from the bad at the day of iudgement ; all which i● the contemplator dulie consider he cannot but vnderstand withall , th● obligation he hath to yeld them ( as S. Bernard . ser . 12. in Psal . 90. S. Bernard aduiseth ) deuotion for the●● beneuolence , loue , and confidence , for their care of him , and due reuerence for the●● presence , and continual assistance : in regard whereof the Apostle also commaundeth , that women be decentlie couered in the Church , 1. Cor . 11. propter Angelos , i● respect of the presence of the Angels . And Idem ibid . S. Bernard , caute ambula , sait● he , vt eui adsunt angeli , walke warely as hauing alwaies Angels present wit● thee , and then he addeth further , in quovis angulo , angelo tuo &c. In euen corner doe reuerence to thy Angel , darest thou doe that in his presence , which th●● durst not doe in mine ? Thus saith S. Bernard .

46 And with these considerations , we may sty● vp in our selues , a gratefull remembrance of our dutie to honour , loue , and serue the blesse● Angels , and speciallie our owne proper Angel , and to recommend ou● selues to his speciall care , and protection , crauing most humblie pardo● of him , for our ingratitude towards him , in hauing so oft times reiected his holie suggestions , and had so litle regard , and respect of him , as to offend God most abominablie in his presence . Finallie we may also here consider how much we are bound to praise , and thanke almightie God for his merciful prouidence , and loue towards vs , not onlie in geuing vs such noble , potent , wise , louing , and faithful gardians to keepe vs , as the Psal . 90. psalmist saith in all our waies , but also in exalting vs to the participation of their glorie , as our Sauiour testifieth speaking of the reward of the iust in heauen . Matth . 22. Et sunt ( saith he ) sicut Angeli , and they are like to the Angels , whereof resulteth also an other consideration , of ●ur infinit obligation to his deuine maiestie .

●7 For whereas Lucifer , and innumerable other Angels , Isay . 14. Psal . 109. Genes . 2. & 3. were cast ●●owne into hell for their sinne , and man created to fill their ruines ( as ●he scripture saith ) ( who also fell from God , deseruing eternal damna●ion ) it pleased his deuine maiestie , to giue a redeemer to man , and not ●o the Angels , to the end he might ( not withstanding his transgression ) ●upplie the places of the spirits that fell : whereby we may receiue inef●able consolation , if we consider therein , aswell our owne benefits , as other mens , and that an infinit number , and amongst others manie of ●ur owne ancestors , parents , and friendes , do alreadie enioy the blessed ●ellowship of Angels , being ranked some with the Seraphins , D. Greg . Hom. de 100 o●ibus . Ioan . 14. 1. Cor . 15. some with ●he Cherubins , others with the Thrones or Dominations , and other inferiour orders , there being , as our Sauiour taught , manie mansions in the house of his Father , wherein one soule differeth in glorie from an other , as one starr doth in light from an other with such a glorious varietie , that the verie sight thereof , is no smale encrease of the accidental glorie , of Gods Saincts , distinguished amongst themselues , with diuersitie of rewards , according to their diuerse vocations , and merits here in this life , where some were Apostles , some Patriarkes , some Prophets , some Martires , other Confessors , other virgins , besides an innumerable companie of other saued soules of all sorts , and vocations , and of all nations , and people , all triumphing now ouer the malice , and miserie of the world , in the sight , and fruition of God their Creatour , in whom they see , and know , not onlie all the secrets of nature , and all naturall causes , but also what els they desire to know , yea , the abstruse misteries of his most blessed diuinitie , and Trinitie , wherein consisteth their essential glorie and mans finall and true felicitie .

48 Here then may we congratulate with all the blessed soules , for their incomprehensible ioyes , and happines , but especiallie with the most glorious virgin Mary , the mother of God , exalted both in bodie , and soule , not onlie aboue all the soules of men , but also aboue all the Angels , being as S. Chrisostome saith incomparably more glorious then the Seraphins , Chrisostom . in litur . & ho . 1. in 1. c . Matth . Iohan . Dan● . orth . li . 4. and more beautifull and worthie then all the world , and therefore worthilie called by S. Iohn Damascen . Domina omnium creaturarum , the lady and mistres of all creatures . In which respect , aswell the Angels , as the glorified soules , excedinglie reioyce to see her glorie , neuer ceasing to praise , and magnifie her for the inestimable benefits , that both heauen , & earth receiueth by her , wherein we ought also to concurre with them , saying with saint , Cyril . Salue Sancta Deipara &c. All hayle holy mother of God , the notable ornament and honour of the wole world . Sanct . Ciril Alexan . Hom. contra N●storium Ephesi . Habita in consil . Ephesino . To . 6. Ephesini cocil . c . 6. S. Athanas . in Euangel . de Santiss . deipara . All hayle the inextinguible , or v● quencheable lamp , the crowne of virginity , the scepter of the true Christian fa●● the indissoluble temple of God , which contained him , who cannot be conteined comprehended anie where &c. Or with S. Athanasius thus . Exaltamus te mag● & Canora voce &c. we , exalt or extol thee , with a hygh and loud voyce sayi●● hayl full of grace our Lord is with thee , pray for vs , o mistres , lady , queene and m●ther of God &c.

49 Thus may we say with these ancient and holie Fathers , recomme●ding our selues to her intercession , and protection , as also to the praie● of all the blessed companie of Saints , and especiallie of those which a● our particuler patrons , setting before our eies , the examples of all the rare vertues , desiring , and determining by the helpe of their praiers , 〈◇〉 imitate the same , as the Genes . 15. faith , and & 22. obedience of Abraham , the Iob . 1. patiē● of Iob , the mansuetude of Num . 12. Moyses , and Psal . 131. Dauid , the burning charitie 〈◇〉 Rom . 9. S. Paul , both towards God and his neighbour , the teares , and repe●taunce of Matth . 26. S. Peter , and L●c . 7. S. Mary Magdalen , the inuincible constanc● of the martirs , the immaculat chastitie of the virgins , the profound h●militie , resignation , and true contempt of the world , of all the blesse● Apostles , Anchors , hermits , & religious , to the end , that following the● stepps here in this life , we may in the next be partakers of their felicit● in terra viuentium , Psal . 141. Aug. de . ver . do . ser . 64. Idem manual . ca. 17. in the land of the liuing , which they alreadie possess● where the ioy is so vnspeakeable that ( as S. Augustin saith ) it is mo●● easie to tell what is not there , then what is there , where there are n● dangers , no feares , no enuie , no wrath , no ambition , no temptation , n● hunger , no thirst , no wearines , no neede , of sleepe , or rest , no pouertie , n● sicknes , but life without death , youth without age , light without darkenes , ioy without sorrow , peace without discord , and eternal glorie which as S. Anselme saith , is nothing els , but a perfect accomplishment & consummation of the will , and desire of the iust , a ioy of all ioyes , a contentment , & pleasure of all pleasures , and a good of all goods without anie mixture of euil , 〈◇〉 sorrow , and with euerlasting securitie .

50 Thus may we entertaine our selues , with no lesse fruit , then spirituall contentment , in the meditation of the heauenly court , and the inestimable ioyes thereof . And therefore S. Bernard exhorting vs thereto , saith . S Ber . ser . 4. de ascensione domini . Quid concupiscere poterit in hoc seculo nequam &c. What can he desire i● this wicked world , whose eye doth alwayes behould , bona Domini in terra viuentium , the goods of our Lord in the land of the louing &c. Who is there that doth vse to meditate , vppon the ioyes , the pleasure , the beatitude , and the eternal glory of the children of God , and will not out of the abundance of his inward consolation , breake forth into the words of S. Peter , and say , bonum est nos hic esse , it is good for vs to dwell here ? Thus saith S. Bernard , Matth . 17 with much more to the ●ame purpose , to shew the fruit , and benefitt that followeth of these meditations , which must needes breede in our soules , a true contempt of this miserable world , with a feruent loue , and desire of heauenlie thinges , wherevppon the Apostle himselfe saith . Si consur●eristis cum Christo &c. If you be risen againe with Christ , Coloss . 3. seeke after those ●hings , which are aboue , where Christ is sitting on the right hand of his Fa●her , take a tast , and feeling of supernal , or heauenlie things , and not of those things , which are vppon the earth . Thus saith the Apostle . And therefore the royall prophet , being inflamed with the loue of heauen , by the frequent meditation thereof , exclaimeth . Psal . 85. Quam delecta tabernacula tua Domine &c. How louelie are thy tabernacles , o Lord , my soule fainteth in me for the feruent desire I haue to be in the courts of our Lord ?

Of certaine other meditations proper , to the Vnitiue way , and of the excesse of spirit , called by the contemplatiues Ecstasis , and of rapts , and the diuersity of deuine fauours , and the ineffable consolations , which God imparteth to his seruants in the perfect practise thereof ; whereby it is euident , that true vnion with God , and consequentlie the cheefe felicity of man in this life , and of common wealth , consisteth in Christian contemplation . CHAP. 21.

1 WHen we haue in this sort taken , as I may say , some view of the celestiall kingdome , and of the glorious inhabitants thereof , we may with due reuerence , humility , & resignation of our selues , insinuat our selues further to the contemplatiō of the diuine nature , not with intention to sound the bottomles profunditie , of that vast , and vnmeasurable sea , but with a desire , onlie to consider some part of the deuine attributes and excellencies , to the end we may excite our selues the rather to the admiration , praise and loue of our Creatour , acknowledging all , and euerie one of his diuine perfections , to be ineffable , infinit , and incomprehensible . For who can conceiue the most admirable proprietie of the deuine essence , which being most pure , simple , & absolute of it selfe , dependeth on nothing , but giueth essence to all things , and being whole aswell within all thinges , as without all thinges , is as it were , both their center , & their circumference , or rather as I may say , an intelligible sphere , whereof the center is euerie where , and the circumferent no where , for being in all places , he is contained in no place , being in all things , he is included in nothing , & being without all things , he is excluded from nothing , but is more present , and inward to euerie thing then anie thing is to it selfe , and though he be onlie , and simplie one , yet he is most manifold in operation , yea all in all of whome by whome , 1. Cor . 8. and in whom ( as the Apostle saith ) all thinges are , or haue their being . And againe who can comprehend , or sufficiently admire , the infinit excellencie of his deuine attribuits , and proprieties , as of his power , Psal . 35. wisdome , bountie and iustice , of the which euerie one is , Abyssus multa , an inscrutable deapth and profunditie .

2. For first to say somewhat of his power , who can conceiue how vnmeasurable it is , seeing it extendeth it selfe , as farre as his will , which is infinit : for although he will not doe all that he can , yet he can doe all that he will , Psal . 113. and therefore as he hath made , and done all , saith the psalmist , that he would in heauen , and earth , so also he could , if he would doe infinitelie more , yea , and in an instant annihilat all things in the world , with the like facilitie that he made them , to witt , with his only word , or will .

3 Furthermore his omnipotencie sufficientlie appeareth , not onlie in the huge immensitie of the world , and infinit multitude of his creatures in generall , but also in euerie creature in particuler , euerie one of them being a miracle in it selfe , though the dailie sight of them diminisheth the wonder , it is no lesse miraculous , that one graine of corne sowed in the ground , is multiplied into so manie graines , for the sustenaunce of man , Matth 24. as wee dailie see , then that our Sauiour Christ , multiplied two fishes , and fiue loaues , to feede fiue thousand men , it is no lesse maruelous , and miraculous to create , and giue life to so manie soules , as God dailie doth , then if he should dailie reuiue as manie dead men . Finallie there is not so litle , and contemptible a creature vppon earth , which could haue bene at first created , or could be still conserued , and multiplied , without an infinit power in God the Creator , and therefore he is worthilie called omnipotent , or almightie , omnipotent in that he created all things of nothing , omnipotent in their conseruation , omnipotent in their multiplication , omnipotent in their disposition & gouerment , omnipotent in punishing , omnipotent in pardoning and rewarding , from whose omnipotent power , is deriued all the power in heauen and earth , the power of Angels , good and bad , the power of the elements ( which farre exceedeth all humane power ) the power of princes , and magistrats , Rom . 13. the power of armies , and finallie all strength , and power of men , and of all other creatures , which , I say , floweth from the maine sea of his omnipotencie , and returneth thither againe , seeing that all created power is ordained , for no other end , but for his seruice .

4 Therefore , we may here applie all this particularlie to our selues , and acknowledge , all the power , force , strength , and authoritie that we haue , to be of God , praising , and thanking him most humblie for it , crauing not onlie his grace , that we may alwaies vse it to his seruice , but also pardon for all our former abuse thereof . Also we may humblie beseech almightie God , that seeing all power , and authoritie is from him , it may please his deuine maiestie to giue vs grace , to obey our superiours with all humilitie , and due obedience , acknowledging his deuine power and authoritie in theirs . Finallie we may consider how great cause of feare all wicked men haue , seeing they haue such a powerfull enemie , whose omnipotent will nothing can resist , Rom . 9. as also that good men haue no lesse cause of confidence , and ioy hauing such a potent patron , friend , and father , to protect , and defend them , Rom . 8. for si Deus nobiscum , quis contra nos , if God be with vs , what neede we care who is against vs ? Thus much for the deuine power .

5 In like maner , how infinit is his wisdome , which knoweth not onlie all things in generall , but also euerie thing in particular , & all the partes nature , vertue , & power thereof , & ( as the preacher saith , Eccl. 1. ) he knoweth the number of the starres , of the sands of the sea , of the drops of rayne , and of the daies of the world , all thinges past , present , and to come , not by discourse , but all at once . Moreouer his wisdome searcheth the very harts , and reines of men , it knoweth not onlie our future actions , but also our future cogitations , he foresaw , saith S. Augustin , S. August . in Psal . 140. the denial of P●ter in the heart of Peter , though then it had no cause , as it was a sinne ( either in the will of God , who neuer willeth anie sinne ) nor in the will of Peter , who as then determined the contrarie , Psal . 138. I●b . 31. and therefore the psalmist saith , intellexisti cogitationes meas de longe , thou hast vnderstood my cogitations a farre of , omnes vias me as praeuidisti , thou hast foreseene all my waies , & gressus meos , saith , Iob , dinumerasti , thou hast numbred all my paces : whereby we may iustlie conceiue , aswell feare to doe euil , euen in the least thought , or cogitation ( seeing it cannot be hid from him ) as also desire to doe well , seeing our most secret good workes , thoughts , and intentions , are all manifest to him , and shal be rewarded by him .

6 But what tongue , or pen can expresse , or vnderstanding comprehend , the wonderfull wisdome that God hath shewed in the creation , and conseruation of the world , consisting of contrarieties , which combat continuallie one with an other , and yet are conserued by his wisdome with a most admirable equalitie , order , beautie , vtilitie , and benefit to all his creatures , which he also guid●th , & disposeth by his prouidence , extending the same particularlie to euerie thing , and speciallie to his seruants , Luc . 21. yea to euerie hayre of their heads , whereof he saith , no on● shall perish , working neuertheles in man , and in all thinges els according to their owne natures , with such sweetnes , that he seemet● sometimes to haue no operation therein , or eare thereof , yet drawin● alwaies good out of euil , and neuer permitting euil , but for a greater good , and turning all thinges in fiue , yea the euil wills of th● wickedest men , to the execution of his owne will , and to his glorie for the which he created man , and all things els ? And therefore th● psalmist iustlie exclaimeth with the admiration of the wisdome o● God in all his workes . Psal . 103. Quam magnificata sunt opera tua Domine , omni● in sapientia fecisti ? &c. How magnificent are thy workes , o Lord , thou hast made or donne all thinges in wisdome ?

7 And what shall I say of the inscrutabilitie of his iudgements , proceeding also from the bottomles depth of his wisdome ? For who ca● giue anie reason , why he rather chose the Iewes for his people , then th● Gentils ? Why he ordained the conuersion of the parts of the world s● soone , 1. Reg . 12. and of the Indians so late ? Why hauing taken from Roboam par● of his kingdome for his Fathers offence , he gaue it to Ieroboam , a wickeder man then he ? Why one man is borne lame , or blind , and an othe● with all his limes , and eyes ? Why one man is poore , and miserable and an other rich , and prosperous , and such like ? Whereof , and o● all such other his deuine iudgements , in the disposition of mens affaires , the reason is no lesse iust , then certaine though reserued , and locke● vp ( as I may say ) in the secret cabinet of his profound wisdome , to b● made manifest at the latter day , at what time we shall exclaime with the Apostle . Rom . 11. O altitudo diuitiarum , sapientiae , & scientia Dei &c. O hov● high , and profound are the riches of Gods wisdome , and knowledge ! How incomprehensible are his iudgements , and vnsearcheable are his wayes !

8 Here then may we consider , that all wisdome of men , is but , as i● were , a litle beame of light , cast forth from the sonne of Gods infini● wisdome , Sap . 1. that therefore it is the particular gift of God , not possible to be procured by humane industrie , other then by humble praier , in which respect let vs humblie craue it of almightie God , saying with the psalmist . Illumina tenebras meas Domine . O Lord , illuminat my darkenes , Psal . 17. Sap . 9. and with the wise man . Da mihi Domine &c. Giue me o Lord the wisdome that assisteth thy seat , to the end it may be with me , and labour with me , that I may know , what is acceptable to thee . Lastlie , let vs acknowledge with the Apostle , 1. Cor . 3. that all worldly wisdome is more folly , and say with Iob . Ecce timor Domini &c. Behold the feare of God is true wisdome , and to eschew sinne is true vndertstanding . Iob . 28.

9 Moreouer how can the infinit bountie or goodnes of God , be ey●her comprehended , or sufficientlie commended , seeing no creature in heauen , or earth hath anie goodnes at all , but onlie by participation ●hereof , being good , because he is good , and made all his creatures good , communicating his owne goodnes to them , from the highest to the ●owest . From whence proceedeth all the benefits , that man receiueth by heauen , and earth , but from his bountie ? Whence is mans beautie , his strength , his health , his welth , his ease , his honours , his vertues , whence I say , doe they flow , but from the fountaine of his deuine goodnes ? How bountifull is he not onlie to his seruants in protecting , comforting , cherishing , pardoning , and rewarding them , but also to his verie enimies , in conseruing them , in expecting them to repentance , in offering them his grace , and in reconciling them to him , if the fault be not in themselues ?

10 How admirable was his bountie in his Incarnation , whereby he communicated vnto vs , all his owne good , yea himselfe , and tooke vppon himselfe our humanitie , mortalitie , and miserie ? How stupendious was his goodnes in our Redemption , as also in the deuine sacraments , and spirituall power left in his Church , and speciallie in feeding vs with his owne blessed bodie , and bloud , all I say , stupendious for the manner , for the effects , & for the fruit , & benefit to mankind , as I haue sufficiently declared diuers times before ? How bountifull , & liberal is he in rewarding his owne gifts , & graces in vs seeing he rewardeth vs for that which he geueth vs ; first imparting his grace vnto vs , to the end we may merit , and then rewarding our merits farre aboue our merits , recōpensing our transitorie , vnperfect , & weake workes with temporall , spiritual , and euerlasting rewards , surpassing all vnderstanding & imagination of man ? The due consideration whereof , cannot but moue vs to two things , the one to loue , and praise him , for his infinit bountie and mercie , saying with the psalmist , confitemini Domino , quoniam bonus , Psal . 105. quoniam in seculum misericordia eius ; Confesse ye our Lord , for he is bountifull , ond good and his mercy is for euer . The other is to pray continuallie for his grace , that we may imitate his deuine bountie , communicating to our neighbours , the gifts , graces , goods , and talents which he hath bestowed vppon vs.

11 Furthermore what shall I say of his iustice , which is no lesse ineffable , & incomprehensible then the former , whether we consider it , as he punisheth , or as he rewardeth , seeing he is no lesse exact in the one , then in the other , punishing all sinne whatsoeuer without exception of persons , times , or places , from whose hand no man can escape , from whose eye no man can be hid , who searcheth most curiouslie into euerie corner mans conscience , which is more cleare to him , then the sunne , and s●●ueth him for an vnreprouable witnes against euery sinner . Scrutabor sai● he , Sophon . 1. Hierusalem in lucernis . I will search Hierusalem with candels , and torch meaning that he will sift , and straightlie examine , the hearts , and conciences , of his owne seruants . Therefore how much more narrowl● will he sift the consciences , and actions of his enimies ?

12 And so seuer is his iudgement , that those sinnes , which seeme man but light , and are , as we call them venial , deserue in his sight m●●● rigorous punishment , as may appeare by the sinne of Moyses , consisti●● in a litle distrust , Numer . 20. for the which neuertheles he was excluded from t●● land of promise , 3. Reg . 13. as also a prophet , in Samaria , was killed by a lyon , b●cause contrarie to the commaundement of God , he did eate a litle in t●● way , being deceiued by an other prophet , who pretended , to haue had latter reuelation to inuite him to eate , what then may we thinke of h●● rigour , and seueritie in the punishment of mortall sinnes , which he p●nisheth not onlie corporallie , and by desolation of whole kingdome and countries , by famins , plagues , warre inundations , fire from heaue● serpents , and such like , but also eternallie , by vnspeakeable torment Lastlie so terrible is he in his iustice , and iudgements , that his verie ele●● seruants , and freends are aduised by the Apostle to worke their saluation , c●● timore , Philip . 2. & tremore , with feare , and trembling , what terrour then , and ho●rour ought the wicked to haue , who dailie deserue the extremitie of h●● wrath , and vengeance ?

13 But what ? is not his iustice also as complete in rewarding ? F●● although he be our Lord , and creatour , and therefore oweth vs nothin● for our seruice , in respect of it selfe , yet hauing out of his bountie , an● liberalitie promised vs reward for the same , and for euerie good work● he hath thereby made himselfe our detter , if we serue him , and is of h●● iustice so exact in the performance of his promise , that he leaueth 〈◇〉 good act ( be it neuer so litle ) nor good thought vnrewarded , yea an● recompenseth sometimes the seruices of his very enimies , yea thoug● they serue him vnwittinglie . He aduanced the Romans , as S. August●● saith to the monarchie of the world for their morall vertues , Aug. deciuit . dei . li . 5. c . 15. Ezech . 29. & recompensed Nabuchodonosor king of Babilon , for the seruice which he did hi● vnwittinglie in the expugnation of Tyrus . How then will he reward hi● seruants , for good workes proceeding of his grace , and directed t● his seruice ?

14 Therefore the Apostle most confidentlie expected the crowne o● iustice , for the good course , which , as he saith , he had runne here in hi● seruice , quam reddet mihi Dominus ( saith he ) in illa die iustus iudex , 2 Tim . 4. which ●wne our Lord being a iust iudge , will render vnto me in the day of iudgement , ●●d no maruaile seeing he rewardeth euerie cupp of cold water giuen in 〈◇〉 name , whereby his seruants may receiue infinit comfort , Matth . 10. seruing such 〈◇〉 omnipotent , wise , bountifull , and iust Lord , who accepteth , and re●ardeth such small seruices , yea , and for one teare , or sigh of true repen●●nce , giueth in recompence his owne euerlasting kingdome , and the ●●ernall fruition of himselfe . To conclud we are to consider , that as he infinitlie to be admired , praised and beloued of vs , for his mercie , ●●untie , & iustice , in rewarding vs : so also we ought no lesse to admire , ●●aise , and loue him for his iustice in punishing vs , saying alwais with ●●e psalmist , Iustus es Domine & rectum iudicium tuum ; thow art iust o Lord , ●●d thy iudgement is right . Psal . 118.

I omit for breuities sake manie other things , which might be consi●●red , aswell concerninge his iustice , as other his ineffable vertues , and ●ill touch onlie a further consideration of the three former attribuits ●he power , wisdome , and goodnes of God ) whereby we may be lead 〈◇〉 some speculation of the inscrutable misterie of the most blessed Tri●tie , acknowledging in the omnipotencie of God , the person of God ●●e Father , in his wisdome , the person of God the Sonne , and in his ●ountie , or goodnes , God the holie Ghost .

●● For although all the three persons ( being of one substance , and ●quall one with an other ) are like omnipotent , wise , and bountifull , ne●erthelesse these attributes may be particularlie , and seuerallie applied , ●●ther to one of them , then to an other , in respect of certaine properties ●elonging to their seuerall persons , as omnipotencie is applied properly 〈◇〉 God the Father , as to the beginninge , or roote from whence the ●ther two persons spring ; And wisdome is peculierlie applied to God ●●e Sonne ( who is called sapientia Patris , the wisdome of the Father ) because ●e is produced by the vnderstanding of his Father : S. Aug. li . de Trinitate ca. 15. And lastie goodnes ●r bountie , is attributed to the holie Ghost , because goodnes proceedeth ●rincipallie from the will , as the holie Ghost proceedeth from the will ●f the Father , and the Sonne , being their loue , and as it were the linke whereby they are eternallie vnited .

●7 Moreouer we may also by the further consideration of the infinit goodnes of God , receiue some further light for the better vnderstanding ●f some other misteries , belonging to the diuine nature ; For seeing that God is infinitelie good , and therefore most communicable , I meane , that ●eeing it is most requisit to his infinit goodnes , that he communicate himselfe to some one or other infinitlie , and with the greatest communication that may be ( that is to say ) that he giue , and impart not onl● his giftes , and proprieties ( as he doth to his creatures ) but also his who●● essence , nature , and substance ( for other wayes he doth not commun●cate so much as he may ) it must needes follow , that there is a distinctio● of deuine persons , to whom the diuine nature is communicated , wh● consequentlie hauing the same deuine nature , and essence , must need●● also be infinitlie good , & consubstantial , that is to say , of one substanc● and nature , and therefore also coequal , and one God , which when w● haue considered , let vs then lay all reason aside , and haue recourse 〈◇〉 faith , and by the light thereof consider , and admire the rest of our Chr●stian doctrin , concerning the three deuine persons , and their deui●● proprieties , without further curiositie , to penetrate , that impenetrab●● misterie , Prouerb . 25. least by searching into maiesty , ( as Salomon saith ) we be oppr●●● with glory , for what created vnderstanding can conceiue how the vnit●● of one God can stand with a Trinitie of persons and their equalitie wit● a paternitie , filiation , and procession , how the Father behoulding , an● knowing himselfe from all eternitie , begate the worde his Sonne ; ho● the holie Ghost proceedeth from them both ; and lastlie how euerie person is distinct , and yet hath the other two persons in him selfe .

18 Therefore that which our contemplatiues aduise to be done in th● speculation of these incomprehensible verities , Blosius in institut . spirituali c . 8. & in speculo spirituali . c . 10. 2. Cor 10. is , to humble our selues in the presence of God , to acknowledge our owne weaknes , basnes , & vnworthines , to captiuat our reason , and vnderstanding to faith , to admire praise , and magnifie the deuine nature , and to exult , and reioyce wit● all ioy and iubilation , that our Lord , and Creator is of infinit perfection maiestie , and glorie , and finallie to resigne our selues wholie into hi● hands , as his creatures and bondslaues to be disposed at his pleasure which being donne with a pure hart , a liuelie faith , and a feruent loue what maruaile is it , if we be so suspended in the most sweete , and delectable speculation of beautie , and bountie it selfe , that our soule do melt , as I may say , with the heat of his loue ? Or rather what maruell i● it if almightie God being infinitlie good , and seeing a soule created by himselfe to his owne image , clensed by his grace from sinne , purified , and purged from passions , and peruerse affections , adorned with hi● giftes , Psal . 41. wholie resigned into his handes , thirsting after him , as the stagg dot● after the fountaints of water , languishing in his loue , wayting , and attending in atrijs eius , Cant . 5. Psal . 83. in the courts of his pallace , to haue some sight of him , and saying with the psalmist Exquisiuit te facies mea &c. my face hath sought thee , o Lord , and I will seeke to see thy face , ( not out of a presumption , or a conceit of my owne worthines , Psal . 28. but out of a pure loue , and a desire to behould thee , the more to loue prayse , and admire thee ) what maruaile , I say , is it , if as the ●oadstone draweth the yron , or the sonne the vapours of the earth , so ●lso his diuine maiestie draw vnto him such a soule , embrace it , cherish ●t , yea , and be , as it were , enamored of it , and say vnto it , Cant . 2. & 3. as he saith in the Canticles . Surge amica mea , & veni . Aryse my loue , and come vnto me . Quam ●●lchra es amica mea ? How fayre art thou my loue ? Veni sponsa mea . Ibid . ca. 4. Come my ●●ouse , &c.

●9 For so tender , and feruent is the loue of God to a cleane , Blosius in speculo spirituali . ca. 11. and pure ●oule , that he contracteth an indissoluble matrimonie with it , vniting himselfe vnto it , or rather as the contemplatiues speake , transforming it ●nto himselfe : For as yron put into the fire , and made red hoat , though ●t changeth not , nor looseth the substance of yron , yet becommeth ●ire : euen so the soule of man , conioyned , and vnited with God , by a pure , and sincere contemplatiue loue , is as it were , deified , 1. Cor . 6. Blosius vbi supra . and becommeth deuine , being made one spirit with God , and though it doe not yet see him , as he is in his glorie , yet it learneth by experience , how sweete he is , and that his deuine nature , and perfections doe infinitelie surpasse all that which can be said , written conceiued , or imagined of him , yea and more certainelie knoweth him , by an inward touch , and feeling of him , then we can see , or know , the visible sunne , by the sight of our corporall eyes , and yet as a certaine contemplatiue saith . Idem ibid . Prae cognitione fit , quasi sine cognitione , & , in sapienti quadam ignoranti constituitur . It knoweth so much of the deuine nature , that it knoweth as it were nothing at al , but is reduced to a kind of wise ignorance , knowing only that God ( whome it now feeleth , enioyeth and desireth to see and know ) passeth all humaine knowledge and vnderstanding , and that the surest , li . 7. de deuin . nomin . lib . de mystica theolog . c . 5. and easiest way , to come to the knowledge of him , is ( as S. Dionysius teacheth ) to abstract from him , al those thinges , which man either seeth , or knoweth , or can conceiue , and therefore the same authour denieth him to be a substance , or a soule , or a spirit , or a life essence , or aeternytie ( meaning in such sort , as man can vnderstand , or conceiue them to be ) for that hee incomparablie , ineffablie , and infinitlie exceedeth and excelleth all created substance or essence , or whatsoeuer can be conceiued or imagined by anie creature .

20 And this the Caligo , that is to say , the obscuritie or darkenes , whereof the contemplatiues speake , according to the royall prophet . Psal . 96. Nubes & caligo in circuitu eius . Clouds and darkenes doe inuiron him . And therfore allso Dionysius saieth . Dionys . ad dorotheum . 1. Tim . 6. Diuina caligo est lux inaccessabilis in qua Deus habitare dicitur &c. The diuine darknes is the inaccessable light wherein God is said to dwell . In which respect , Aristotle , saith verie well and trulie , that the vnderstanding of man is no more able to conceiue those thinge● which are most manifest in nature ( that is to say those thinges , Metaphys . li . 2. tex . 1. which belong to the diuine essence ) then the eye of the owle , can behold th● beames of the sunne . But now who can expresse the ineffable ioy , and consolation , that the soule of man feeleth when being eleuated by grac● aboue all force , and power of nature , it is lead by almightie God , in cellam vinariam ( as the Canticles say ) into the wyne cellar , Cant 2. Psal . 36. where it drinketh of the fountaine of life , and is filled with a torrent of pleasure , and as th● royall prophet also speaketh , Ibidem . inebriatur ab vbertate Domus Dei , is mad● drunke with the abundant , and sweete plenty of Gods house , reposing , and sleeping ( as I may say ) in the contemplation of almightie God , who is so carefull to conserue the repose of such a soule , that he saith in the Canticles . Cant . 2. Adiuro vos filiae Hierusalem &c. I adiure yeu ye daughters of Hierusalem , that you doe not disquiet , nor awake my beloued , vntill she alist to aryse ; wherevppon S. Bernard , S. Ber . ser . super cant . 52. expounding this text , calleth this sleepe , excessum mentis , an excesse of mynd , or the supernaturall eleuation of a soule rauished with the sweetenes of contemplation , and this excesse is commonlie called Ecstasis when it worketh anie extraordinarie effects , in the bodie , as it doth diuerslie , in some more , and some lesse .

21 For sometimes it forceth a man to expresse the internal iubilation of the soule , 1. Reg . 19. with the externall voyce , and to sing as Saul did when the spirit of God fell vppon him in companie of the prophets . And the like we read of one Richardus , Richard . ●ampolitan . de incendio amori● . a learned , and holie English hermit , who ( as he writeth himselfe ) was continuallie replenished with such sweetenes of a heauenlie melodie in his soule , that he could not forbeare to sing , praise and giue , thanks to almightie God all the day .

22 Sometimes againe it maketh a man exult , and leape for ioy , and contentment , as the royall prophet did before the Arke , who also saith of himselfe Cor meum & Caro mea &c. My hart , 2. Reg . 6. Psal . 83. and flesh exulted , or lept for ioy in the lyuing God , & of this we haue had a notable example in our daies in B. Fa . Philip Nerio an Italian , and founder of the congregation called the Oratory , Antonius Gallonius in vita eius . or Chiesa noua in Rome , who was commonlie so transported with deuine consolations ( as oft as he said masse ) that he could not stay his bodie from continuall motion , and exultation , in which respect he was forced for the most part to say masse priuatelie .

23 Sometimes also it eleuateth , or abstracteth the soule from the senses in such sort , Dan . 10. Apoc . 1. Haymo in Apoc . Act. 10. that the bodie remaineth , as it were senseles , or dead for the time , as the prophet Daniel , & S. Iohn the Euangelist testifie of themselues : and the like may be thought of the excesse of spirit , which happened to the Apostle S. Peter , when he saw the vision of the sheete , full of all kind of beastes . And such no doubt , was the extasis , or excesse of S. Paule , 2. Cor . 12. when he was , raptus in tertium caelum , rapt into the third heauen , not knowing as he saith whether he was in his bodie , or out of his bodie ; and of this kind of Ecstase , or excesse of spirit , I shall haue occasion heareafter , to alledge manie examples both ancient , and moderne . Chap. 27.

24 Finallie the eleuation of the soule , otherwhiles is such , that it violentlie draweth vp the bodie after it into the aire , and then it is most properlie called raptus , a rapt , Chap. 27. whereof I omit to lay downe examples here , because I shall doe it verie amplie hereafter .

25 And therefore that , which I wish to be noted further for the present , concerning the effects of contemplation , is , that as there are diuerse degrees of perfection therein , so also , there are diuers degrees of spiritual consolations , and heauenlie fauours , which God dailie bestoweth vppon his seruants , in the vse & exercise thereof .

26 For some attaine onlie to the vnion of the will with God , and receiue thereby ineffable consolation ( not withstanding , Camino de perfecion . M. Teresa nella vita sua c . 14. 15. 16. 17. 18. 19. & 20. that their vnderstanding , memorie , and phantasie remaine at liberty . ) And some haue their vnderstanding aswell vnited with God as their will , with farre greater consolation then the former , though their memorie , & phantasie being free , doe somewhat importune them , and interrupt the integritie of their repose . And some others againe , haue all their powers so combyned , and vnited with the deuine essence , that they remaine ingulfed , and absorpt in the contemplation thereof , some more some lesse , wherevppon follow sometimes these admirable rapts , whereof I haue partlie spoken alreadie , and will speake more heareafter .

27 But the highest degree of contemplation , Bozius de sig . eccle . li . 9. c . 13. sig . 37. Henric . Harphius de mystica Theolog . li . 3. par . 4 c . 30. is to be perfectlie vnited with God in soule , and to receiue extraordinarie , and continuall illustrations of the vnderstanding , and other deuine consolations , without suffring anie ecstase , or rapt , in such sort , that the soule be wholie occupied , and fixed in the contemplation of God , and yet neither the actions , or functions of the bodie , nor anie pious , or lawfull negotiation be hindred thereby , so that the comefort of contemplation , and the merit of action do concurre in the highest degree ; which kind of contemplation the humanitie of our Sauiour Christ , had continuallie in the highest perfection , and it hath pleased him also to impart the same in a high degree to manie of his seruants , especiallie to his Vide Lodouic . Blosium in Append . institut . spirt●al . c . 2 ex Thaulero . blessed mother as it may be well presumed , his Apostles , besides manie others in latter times , as to Bozius vbi supra . S. Hildegardis a holie woman , who had such vnion with God , and thereby such a continuall illustration of spirit , that her soule dilated it selfe into farre countries , and saw what passed there , whether shee slept , or waked , and yet neuertheles , she had no alienation of her soule from her senses , or alteration in her bodie ; And the like may be said of B. Fa . Franciscus Xauierus , P. Ribadeneyra , in vita eius . of the societie of Iesus , in these our dayes , who whilest he preached in the east India , saw in spirit , a battayle , which passed betwixt the Portugueses , and the infidels , and recommended the Portugueses to the prayers of his audience , in respect of the great danger wherein they were at that tyme , as afterwards it proued to be true . And to these may be added manie hollie men and wemen in the church of God , who haue excelled in the spirit of prophesie , and haue had also continual or verie frequent illustrations of soule , at such tymes as they had no extase or rapt , as the holie Abbots S. Hylarion and S. Benet S. Francis of Paula S. Brigit , S. Katherin of Siena and many others , whom I omit to auoyd prolixity .

28 But of these diuers degrees of deuine fauours in contemplation , S. Bernard treateth notablie in his sermons vppon the Cantilces , D. Ber . super cant . ser . 23. where he saith that the same is signified by the diuersitie of the Aromatical oyntements , whereof the yong wemen , which accompanie the spouse , make mention , Cant . 1. saying . In odorem vnguentorum tuorum currimus . We runne , o Lord , to the sweete sauours , and smell of thy oyntments . And the like he also obserueth in the same place , by the occasion of diuers cellers , whereto the king led his spouse . Cant . 1. S. Bernard . ibid . Introduxit me rex , saith shee , in cellaria sua . The king brought me into his cellars . Whereuppon S. Bernard , saith , that the king or bridegroome , hath manie different cellars , manie chambers , and mansions , whereto euerie contemplatiue is not indifferentlie admitted , but that euerie one hath a place of pleasure , or consolation assigned him , pro diuersitate meritorum , according to the diuersitie of his merits ; wherein he giueth to vnderstand , that euerie one feeleth in his soule a different sweetenes , and delectation , according to the different measure of his desert , so that he may say ( saith S. Bernard ) secretum meum mihi , Isay . 24. my secret is to my selfe . And further he saith , that the accesse to the cabinet , or secret closet of the king , is reserued onlie for the spouse her selfe , that is to say , for a soule enflamed with such a pure seraphical loue of God , that it pleaseth him to contract , as it were , a coniugal vnion , or matrimonie with it , whereby it is perfectlie vnited with him , and as I signified before , transformed into him , and yet neuertheles , saith he , the spouse her selfe cannot in this life attaine ad omne quod vult secretum , to all the secret that shee desireth , meaning that perfect fruition , and sight of God , wherewith she shal be eternallie beatified in the life to come .

29 Thus doth this great master of contemplation , signifie the diuerse degrees of spirituall comeforts , which God imparteth to his seruants , in the exercise thereof . Though whosoeuer arriueth to the least , or lowest degree of vnion with God , findeth such inestimable consolation , that he may trulie say with the royal prophet . Quam magna est multitudo , Psal . 30. &c. How great , o Lord , is the multitude of thy swetenes , which thou hast hidden , or laid vp in store for them , which feare thee . As S. Augustin witnesseth of himselfe , Aug. conf●ss . li . 9. ca. 10. and his mother , both of them replenished with such a heauenlie comfort , & ioy at Ostia not farre from Rome , that they detested all earthly delights , and as it seemed to thē , did for the time participat of eternall beatitude .

30 Hereuppon also S. Bernard saith . Quae anima semel à Domino didicit , D. Ber . super Cantica . ser . 35. &c. The soule which hath once learned of almightie God to enter into it selfe , and there diligentlie te seeke his presence , and face , I know not whether it would thinke the paines of hell more horrible , and insupportable for a time , then after the tast of this spiritual delectation , to goe out againe to feele the alurements or rather the molestation of the flesh , and the insatiable curiositie of the senses . Thus saith S. Bernard , not of the highest kind of contemplation , nor yet of that which allienateth the soule from the senses , but of that which is ordinarie amongst those that practise the contemplatiue discipline , though worldlie men ( who are drowned in the beastlie delighes of the world , and the flesh ) doe neither know , nor beleeue it , neither yet can conceyue it to be true , for the Apostle saith . Animalis homo non percipit ea quae sunt spiritus Dei . 1. Cor . 2. The sensual man hath no feeling of those thinges which belong to the spirit of God ; and yet reason may teach them , that as the soule in dignitie , farre excelleth the bodie , so also the proper pleasures and delectations thereof doe farre exceede all corporall delights , and that therefore the true felicitie of man in this life , must needs consist therein and be so much the more pure and perfect , by how much lesse the soule doth participat of any bodilie pleasure or delectation of the senses : for which respect the philosophers themselues called the boddie the plague of the soule , and held it for the greatest impediment of mans felicitie , as I haue amplie declared before in the seuenteenth chapter where I treated of philosophical contenplation . Plutar . in vita Catonis

31 This shall suffise for this time , touching the practise of our christian contemplation , & although I may perhaps seeme to some to haue bene ouer long , yet the importaunce of the matter considered , I hope the discreet , and deuout Reader , will not think anie thing superfluous , that I haue said , considering that for breuities sake , I haue omitted verie manie thinges , which otherwaies had bene verie necessarie to haue bene handled for the better explication thereof , as those which are exercised in matters of contemplation will easelie perceiue .

32 And therefore to the end that such as desire to vnderstand more of the practise of contemplation , may not only know where to find it , but also receaue further satisfaction concerning as well the importance , as the continual vse , and custome of it in Gods Church , I thinke it not ami●● for the conclusion of this chapter , to set downe diuers learned and a●proued authors , both auncient and modern , who haue either purpose treate , or by the way handled this subiect : I say diuers authors , for i● should take vppon me to lay downe all those that haue written thereo● I should be no lesse tedious to the Reader , then to my selfe , in respect the incredible multitude of them , besides that I should vndertake mo●● then I could performe , or perhaps anie man els , for that manie ha● written of it in many languages , in which respect I will content my sel● with these that follow , noting in the margent the times when they fl●reshed

S. Paules disciple conuerted by him at Athens . act . 17. S. Dionysius Areopagita de mysteca theologia . c . 1.2 . & 3. & de diuinis no●nibus ca. 4. where he treateth admirablie of the perfection of conte●plation , that is to say of a perfect vnion with God by the meanes of 〈◇〉 extaticall loue .

Aboute the yeare of our lord . 340. Ioannes Climacus , in scala paradisi . wherein he leadeth his reader to th● height of contemplation , by 30. steps or degrees .

Anno Domini . 3●0 . S. Basill in his monasticall constitutions . ca. 1. & 2.

Anno 437. Ioannes Cassianus in collationibus patrum , wherein he teacheth ampl●● the perfect practise of the contemplatiue life , geuing notable rules a●● precepts for the same .

Anno Do . 590. S. Gregory the greate in diuers parts of his woorkes , and especiall●● Ho 16. & 17. in Ezechielem . Also li . 5. ca. 14. in 1. Reg . & li . 5. Moral . ca. 2● 23. 25. & 26. li . 6. ca. 27. & 28. & li . 23. ca. 13.

Anno. Do . 1140. S. Bernard de vita actiua , & contemplatiua : In parabola de nuptijs filij regi● In scala claustralium . In his sermon de conuersione ad clericos cap . 21. & 2● In serm . 5. de assumptione : In his treatise de interiori domo , especiallie , a ca. ● ad c . 21. and afterwards ibidem ca. 48. and 49. and lastlie in his sermon vppon the Canticles especiallie ser . 23. 31. 33. 35. 49. 52. & 62.

Anno. Do . 1140. Richardus de Sancto victore , in his two bookes intituled Beniamin mi●● & Beniamin maior , wherein he treateth no lesse notablie , then amplie o● the preparation to contemplation , and of the admirable effects of it .

Anno 1260. Albertus magnus in his treatises de paradiso animae , & de adhaerendo De●

Anno 12●0 . S. Thomas Aquinas in a particuler treatise de beatitudine , and in 22. q . 180

Anno 12●4 . S. Bonauenture in diuers treatises , to wit de mystica Theologia Die par● bono , siue de incendio amoris : de itinerario mentis ad Deum : de stimulo amoris , 〈◇〉 7. itineribus aeternitatis , and de 7. gradibus contemplationis .

A● o 1410. Ioannes Gerson de mystica Theologia : de monte contemplationis : de meditatione de oratione , & eius valore : and in diuers other notable treatises , which 〈◇〉 pretermit .

Anno 1460. Dionysius Richel , ( commonlie cailled Carthusianus because he was a ●onke of the charter house ) li . 2. de vita , & fine solitarij , & li . de laude vitae ●●tariae , ca. 8.35.36.37 . and in other particuler treatises Anno 1460. de contemplatione : 〈◇〉 meditatione , & de oratione , to whome I might add ( if I thought it need●●ll ) a doozen at least of the same order : who haue written most excel●●ntlie of contemplation , and meditation .

Circa an . 1540. Finallie in the last age there wrote diuers learned and holie men ●●rie notablie of the same subiect , as Lodouicus Blosius , a holie abbot of the ●rder of saint Benet in canone vitae spiritualis , especiallie from the 14. chapter 〈◇〉 the end . Also in speculo spirituali . ca. 10. & 11. institutione spirituali , & ta●●lla spirituali : and in speculo Mona chorum .

Henricus Harphius of the order of S. Francis de mystica Theologia : B. P. ●●natius de Loyola , founder of the Societie of Iesus in exercitijs spiritualibus , ●●d to omitt manie others , P. Rosignol , of the same Societie yet liuing , ●ho hath latelie written de perfectione , & de actibus virtutum .

All these haue written in latin of Christian contemplation , besides ●anie others , whome I purposelie omit for breuities sake : And those ●hich vnderstand the spanish , and Italian toung may read certaine mo●ern authors , who haue also written of it most excellentlie in those ●●nguages : as in spanish F. Luyz de la Puente of the Societie of Iesus in two ●omes intituled . Meditationes de los misterios de nuestra sancta fe , con la pratica 〈◇〉 la oracion mental .

F. Luyz de Granada , of the order of S. Dominick de la meditacion M. Teresa a holie and admirable woman , of the order of the ( Carmelits ) del camino ●e la perfecion , and in the storie of her life , which she wrote by the commaundement of hir ghostlie father .

Also F. Pedre de Alcantara of the order of S. Francis in a litle treatise in●itled Tratado de oracion y meditation .

And lastlie P. Ribera of the Societie of Iesus in the life of M. Teresa afore●aide , which he wrote after her death .

And these 4. bookes last mencioned , being written first in spanish , are ●ranslated into Italian , in which language there be also manie other ex●ellent woorkes concerning the same matter , as Essercitio della vita spirituale , withoute name of author translated out of latin .

Instructione di meditare del padre Bartolomeo Ricci della Compania di Giesu . Pa●adiso de contemplatiui del P. F. Bartolomeo da Saluthio minore osseruante , and di●ers other woorkes in the Italian tongue , and in other languages which 〈◇〉 pretermit for that these may suffice for the full instruction of anie man that shall desire to see the important , and necessarie practise of contemplation .

It is obiected that to make a common wealth happy by such a christian , contempl●tion as hath been discribed , all the Citizens must be religious men , such as haue ●bandoned the world . The obiection is answred ; & it is proued that euery me●ber of a Christian common wealth ( of what degree , state , or vocation soe●●● he be ) may be a perfect contemplatiue : and happie in his vocation : Also wh● is the perfection which Christ requireth in euery Christian man : & by the w●● some what is said of the actiue and comtemplatiue life , according to the opinio● as well of philosophers , as of our deuins . CHAP. 22.

BBut now perhaps some will say , that to make a commo● wealth happy by such a contemplation , as I haue heere de●cribed ( according to the opinion of either Aristotle an● Plato , or yet of our deuines ) wee must imagin and frame common wealth either of philosphers or Monkes , & Friers , and oth●● religious persons , seeing that none could in the opinion of Aristotle 〈◇〉 Plato , be happie by philosophicall contemplation , but philosophers , 〈◇〉 that to other Christian contemplation , & the felicitie consisting ther●in , are necessarily required abnegation of will , pouertie of spirit , an● contempt of the world , which are proper to such as professe religiou● perfection , whereas all common wealths doe , and must needes consi●● of men ( as I may say ) of an other mould , to wit , princes , noble men magistrats , souldiars , men of occupation , and of such other vocation● as seeme not to be compatible with the contemplatous , and religiou● life .

2 Hereto I answere , first concerning the opinion of Aristotle and Plat● that they required not to the perfection of common wealth , a barren and fruiteles contemplation , without action , but a concurrance of th● contemplatiue and actiue life , and therefore they taught , that the vnderstanding of man , is partlie speculatiue , and partly practicall , & tha● as it is speculatiue , it doth contemplat God , and heauenlie things ( whic● is properlie the act , or office of wisdome ) and that as it is practicall , i● attendeth to matters of action , that is to say , to worke , as occasion requireth , either for our priuate , or for the publicke weale ( wherein consisteth the speciall force , and office of prudence ) and that of these two , the first parte is by nature farre more worthy , and noble then the other , aswell for the dignitie , and worthynes of the obiect ( which as God , and his aeternall truth ) as also for the vnspekeable delectation , that it yealdeth , besides many other reasons alleadged by Aristotle , which I ●mit for breuities sake . Aristot . li . 7. pol . D. Tho . in eundem . lec 2. Ibid . c . 11.

And in this respect , these philosophers taught , that the practical vn●erstanding , is subordinat to the speculatiue , as to the most worthy , & ●o the end whereto it is naturally ordained , and that all action is in like ●aner referred to speculation , no lesse then warre to peace , busines to ●epose , and labour to ease , and rest : whereupon it also followeth , that ●●though these philosophers place the felicitie of man and of common ●ealth , principally in speculation , or contemplation , yet they require ●lso to the perfection thereof , the practise of all the morall vertues , Polit . li . 7. ca. 11. as ●he meane to the end .

And therefore whereas Arictotle teacheth , that there are two felici●ies aswell of common wealth , as of euery man , the one consisting in ●peculation , and the other in action , he farre preferreth the first , and ●ouldeth it to be then most perfect , when it is seconded with the latter : 〈◇〉 which respect he declareth also , how all vertues are necessary helpes ●o the speculatiue felicitie : As first that wisdome is requisite , Ethic . li . 10. because ●he speculation , or contemplation of God , is the propre act thereof : Se●ondlie that the habits of naturall knoledge are also necessarie , for that we are by the meanes of them , ledd to the knowledge and comtemplation of God : Thirdlie that those vertues which restraine the passions of the mind ( as temperance and mansuetude ) doe in like maner helpe thereto , for that without them , men should be wholie withdrawne from the contemplation of God , to the delights , and pleasures of the senses , and to sensible thinges , yea , and would hould them for their felicitie : Lastly ●l the vertues whereby we either get , or conserue temporall goodes , are in like sort requisit to contemplation , for that without some mediocritie , and sufficiencie of temporall commodities , neither contemplation , nor yet the life of man can subsist . Whereby it appeareth , that the practise of al vertues , and consequentlie the practicall & political felicitie , is necessarie to the speculatiue , and that they tend thereto , as to the end whereto nature hath ordained them . And therfore Aristotle saith . Non vacamus , vt vacemus , we doe not rest , to the end we may repose , that is to say , we exercise , and practise vertue , to the end we may rest in the contemplation of God .

5 Now then for as much as the concurrence of both these felicities , practicall and speculatiue , is requisit to the perfect happines of common wealth , and that the practicall is subordinate to the speculatiue , as the meanes , and way thereto ( in which respect Aristotle aduiseth the lawmaker to frame , and ordaine his lawes in such sort , that the prince , and people may by the exercise of vertue , tend speciallie to contemplation , therefore it seemed to those philosophers , that all the commo● welth , might worthilie be counted happie , if it did generallie practis● the moral vertues , & thereby tend to the contemplatiō of God , though neither all , nor yet the greatest part thereof , but onlie the principal members should attaine thereto : Aristo . li 10. Ethic . c . 8. Plato de rep . Dialo . S. and therefore Aristotle speciallie required contemplation in the prince , and magistrats ; and happie saith Plato , i● the kingdome , vbi philosophi regnant , vel reges philosophantur : where eithe● philosophers raigne , or kinges become philosophers . For as the bodie of man i● trulie said to liue , though all the parts thereof , haue neither life , nor ye● feeling alike ( both life , and sense resting speciallie in the vitall parts , and principallie in the hart ) and as an vniuersitie instituted for learning , may worthilie be counted learned , if there be therein eminent men in all faculties , and the rest tend also thereto by dilligent studie , and obseruation of the statutes : euen so also the common welth instituted for contemplation , may iustlie be counted contemplatiue , and consequentlie happy , if the magistrats , and other principal men , ioyne contemplation with action . Though the farre greater number being the inferiour sort , doe not arriue to that perfection , but rest onlie in action , which is the way to the other .

6 And such a common welth , I say , the philosophers counted happie , because it should be both well , and wiselie gouerned by the prince , and magistrats , and also protected by almightie God , the authour of happines , in respect of the vertue , aswell of the people , as of the princes : so that we see how in the opinion of the philosophers , the common welth becommeth contemplatiue , and happie , partlie by the practise of vertue which is the high way to contemplation and felicitie , and partlie by the merit of the principal members thereof , which being happie by the vse , aswell of the contemplatiue , as the actiue life , doe communicate both political , and speculatiue felicitie to the whole common welth , as the hart , head , and other principall parts of mans bodie , do impart the influence of humour , and life to the whole . Thus much for the opinion of the philosophers .

7 And now to answere the other part of the obiection , concerning the contemplation of Christians . Yt is first to be vnderstood , that our Christian contemplation doth not exclude action , but admit it in the highest degree of perfection ; which being declared , it will consequentlie appeare , not onlie that our contemplatiō is most necessarie for common welth , but also that euerie man in a Christian common welth , of what degree , or vocation soeuer he be , may be a perfect contemplatiue , and vnited with God , and consequentlie as happy , as man may possiblie be in this life ; which point being fullie explicated , I hope the difficultie proposed wil be fullie satisfied . For first it is to be considered that there are in Christian religion , three kind of liues dedicated to the seruice of God , Aug. de ciu . Dei . li . 19. ca. 19. paulo post principium . in the which , or in any one of them , a Christian man , may as S. Augustin teacheth , doe his dutie , and be saued .

8 The first is , an Actiue life , wherein a man doth employ him selfe , and his talents in external workes , or actions for the pure loue of God , and the benefit , either of his owne soule , or of his neighbours , or of both .

9 The second is , a Contemplatiue life , wherin a man giueth himselfe wholie to the internal workes of the knowledge , and loue of God , by the continual exercise of reading , meditation , praier , and contemplation .

10 The third is a life mixt , and compounded of both the other , to wit , both of the actiue , and of the contemplatiue life , when our action is ioyned with contemplation , in such sort , that neither our neighbour , is depriued of the benefit of our labours , nor we our selues of the swetenes of contemplation .

11 Of these three kinds , the two first , are distinguished , S. Bernard ad Sororem de modo bene viuendi ser . 53. paulo post principium . by S. Bernard thus . The actiue life , saith he , consisteth in the innocencie of Good workes . The contemplatiue in the speculation of heauenlie thinges . The actiue life is common to manie , the contemplatiue life but to few ; the actiue vseth well earthlie thinges , the contemplatiue renouncing the world , liueth onlie to God . The actiue feedeth the hungrie , instructeth the ignorant , correcteth or amendeth those , that erre , reduceth the proud to the way of humilitie , reconcileth enemies , visiteth the sicke , burieth the dead , redeemeth the captiue , and prouideth that which is necessarie for euerie one , but the contemplatiue retaininge wholie in mind , perfect charitie towards God , and our neighbour , ceaseth from external action , to the end it may wholie attend to the desire , and loue of our creator , and with contempt of the world feruentlie aspire to the vision of his face , and sing praise vnto him eternallie , amidst the quiers of Angels , &c. Finallie the actiue life is good , but the contemplatiue is much better . Thus saith S. Bernard .

12 These two kindes of life , are figured and represented in the hollie scripture in the twoo sisters , Martha , and Mary , of whome the one , Luc . 10. to wit Martha , represented the actiue life , being as our Sauiour said : occupata & turbata , erga plurima : busied , and troubled about manie thinges , and therefore hee also said vnto her , porro vnum est necessarium , but one thinge is necessarie , signifiyng that the multiplicitie of thinges , and our ouer great attention thereto , doth diuert vs from vniting our selues with God , our true , and onlie good . The other sister : to wit Mary , represented the contemplatiue life , sitting still at Christs feete , an● feeding her soule with the heauenlie foode of his deuine worde and therfore our Sauiour said of her . ●●ib . Maria optimam partem elegi● quae non auferetur ab ea . Mary hath chosen the best part , which shall not 〈◇〉 taken from her . wherein two thinges are to be noted , the one , that of the two kinds of liues , the life of Mary ( that is to say the contemplatiu● life ) is the most worthy , and not to be left , for that of Martha , whic● was onlie actiue ; for contemplation doth not onlie vnit vs with Go● and make vs like him , as I haue signified before , but doth also giue pe●fection to our externall actions , communicating vnto them integriti● swetenes and feruour , which make them more acceptable to God , an● profitable both to our neighbours , and our selues .

13 The other thing , that may be gathered of our Sauiours words , i● that the third kind of life , composed of both , is to be preferred before either of the other , which our Sauiour signified in calling th● life of Mary , partem , a part , giuing to vnderstand , that the perfection o● Christian life , consisteth of two parts , to witt action and contemplatio● whereof Mary had chosen the better , which neuertheles was but a part and therefore not to be compared with the whole , that is to say , wit● the third kind of life , composed of both , which being most excellen● and perfect , our Sauiour Christ chose for him selfe , ioyning contemplation with continuall action , in preaching , and labouring to gain● soules , as also S. Iohn Baptist , and the Apostles did , besides innumerabl● other great saintes of God .

14 This perfection of the mixt life , proceedeth of the excellency , an● perfection of charitie , which inclineth vs no lesse to desire , and seek● the good of our neighbour , by our labour , and action , then our own● benefit , Aug. li . 19. de ciuitat . Dei . ca. 19. and repose of spirit by contemplation . And therefore S. Augustin , saith . Otium sanctum quaerit Charitas veritatis , & negotium iustum suscipi●● necessitas charitatis . Charitie , or the feruent loue of truth ( that is to say of God ) doth seeke the holie repose of contemplation , and the necessitie of charitable lou● towards our neighbour , doth moue vs to vndertake iust negotiation , or action . Thus saith he , and hereuppon there groweth in Gods most zealous seruants , a counterchange of action , and contemplation , as S. Bernard noteth notablie vppon the Canticles , where we reade , that the bridegrome hauing giuen chardge , that none should disquiet , or awake his spouse from her sweete sleepe of contemplation , Cant . 2. D. Ber . super can . serm . 58. neuertheles raised her himselfe after a while , saying : Surge , propera amica mea , &c. Arise , and make hast my loue . Wheruppon S. Bernard saith : Agnoscite vicissicudines , &c. Behould the mutual succession , or counterchange of hollie contemplation , and necessarie action ; for when the brydegrome hath suffred his spouse to repose in his bosome for some time , he in●●iteth her againe to those thinges which are more profitable for his seruice , not for●ing her against her will , but drawing her thereto , by giuing her a desire of good ●vorkes , to the end shee may fructifie , and be profitable to him , who is her life , and ●or whome she houldeth it her lucre , and gaine to die . Idem . Ibid . serm . 51.

●5 Thus farre S. Bernard , and in an another place : As oft saith he , as a ●ious , and deuout soule leaueth contemplation , so oft it repaireth to action , to the end , ●hat from thence it may the more spedelie , and familiarlie returne againe to con●emplation , as from one neere neighbour , to an other ; for these two ( to wit the ●ctiue , and contemplatiue life ) are as it were chamberfellowes , and dwell togi●her , as Martha , was Maries sister .

●6 Thus saith he , whereby we may see , that our Christian contemplation , when it is perfection , is still seconded with most excellent action , and fruit , in respect that the pure and feruent charitie of our contemplatiues , doth kindle in them such a zeale , & sincere loue towards their brethren ( in whom they acknowledge the true image of God ) that they loue them for Gods sake no lesse , or rather more then them selues , being readye euen to giue their liues for them , Rom . 9. in imitation of our Sauiour Christ , yea , and to say with S. Paule . Opto esse Anathema a Christo pro fratribus meis . I desire to be seperated from Christ for my brethren , rather then they should perish .

17 Seeing then our contemplation doth not exclude action , but admit , and require it in the highest degree of perfection , for the benefit of all men , it foloweth , that it is most necessary for common wealth , wherein euery man ought to desire , and seeke rather the publicke good , then his owne : in so much , that whosoeuer is a perfect contemplatiue , must needes be bonus ciuis , a good citizen , or member of the common wealth , aswell for his sincere loue towards all the other members , and parts thereof , and his endeuour to aduance there good , as also for his perfection in all kind of vertue , wherein a perfect contemplatiue doth excell , as may appeare by all the former discours concerning contemplation , whereuppon it also foloweth , that Christian contemplation , is most requisit in euerie member , or part of the common wealth , & that therefore it may stand with the state of euerie man , of what lawful profession , or vocation soeuer he be , vppon which point , I will somewhat enlarge my selfe , as a matter verie important , and considerable for manie respects .

18 First then , I wish it to be considered , that Christian contemplation , is nothing els but the perfect practise of Christian religion , inducing and leading vs to a perfect vnion with God , as it appeareth euidentlie in the last chapter whereuppon two thinges are necessarilie inferred . The one that whosoeuer is a perfect christian , he is also a perfect contemplatiue , f●● that being a perfect christian , he is perfectlie vnited with almightie Go● the other is , that seeing in a christian common wealth , euerie man may and ought to be a perfect Christian , euerie one also may yea , and ought 〈◇〉 be a perfect contemplatiue , of what state , degree , or condition , soeuer he b●

And to the end , it may be vnderstood what is the perfection , which require in a perfect contemplatiue , or a perfect Christian , it is to be co●sidered that as there are two kindes of perfection in euerie thinge , th● one , necessarie for the accomplishment of the nature of it , and the oth●● necessarie for the ornament of it : as for example , a man that hath a body & a soule is a perfect man ( so farr forth as concerneth the nature of ma● though hee bee crooked , simple and vnlearned , but when he is witha● beautifull , wise , and learned , he hath then an other perfection , whic● maketh him perfect in a higher degree .

19 So also a Christian man may be considered to haue two perfection● the one which is necessarie to make him a true Christian , that is to say the sonne of God , and inheritour to the kingdome of heauen ( which perfection consisteth in faith , and the obseruation of our Sauiours commaundements : for other waies : ) Christ were not a good lawmaker , if hi● law suffised not to make the keeper of it , a perfect Christian ) and th● other perfection , is necessarie for his encreas of merit heere , and glorie , in the other world , which kind of perfection , censisteth in the obseruation of the Euangelical counsels .

20 Of the first of these two perfections , the Apostle speaketh , where he saith to the Corinthians . Fratres gaudete , perfecti estote &c. Brethren reioyce , be perfect &c. And to the Phillippenses . ● Cor . 13. ●●ilip . 3. Iacob . 1. Quicunque ergo perfecti sumus , hoc sentiamus . Therefore whosoeuer of vs is perfect , let vs thinke this . Also S. Iames of the same kind of perfection . Patience hath a perfect worke , to the end you may be perfect , and intire , failing in nothinge . that is to say , obseruing all that which pertaineth to the dutie of a true Christian man . This I say is a perfection , consisting in the exact obseruation of the commaundements of God . But of the other kind of perfection ( consisting in the obseruation of our Sauiours counsels ) he spake him selfe when he said to the rich young man . Matth . 19. Si vis perfectus esse &c. If thou wilt be perfect , goe and sell all , and giue it to the poore , and thou shalt haue a treasure in heauen . Of which kind of perfection , I shall treate amplie heareafter , as also of the Euangelicall counsells , wherein the same consisteth .

21 Therefore it is to be vnderstood , that the perfection necessarie to make euery man a perfect Christian or comtemplatiue , is not the later ( which make not in deed compatible with the state , & vocation of euery one ) but the ●ormer , which may stand with euery mans state , be he rich or poore , mari●d or single , noble or ignoble , prince or subiect , master or seruant , a per●ection I meane consisting in the obseruation of those thinges , which ●uerie man without exception may performe in his vocation .

●2 For our Sauiour Christ , when he came into the world , ment not to ●●fring , & breake the law of nature , or any thing that was agreable ther●o , but to adorne & perfect it . And therefore , whereas it is conuenient , ●ea , & naturall to common wealth to be composed of diuers vocations , ●ualities , and conditions of men , it is to be vnderstood , that our Sauiour Christ meant not by Christian religion to prohibit , the lawfull state , or ●ondition of any man , but to make euery man more perfect in his voca●ion , & more profitable to his common welth : As that the prince by ●eing a Christian , should be perfect in his degree , the magistrates in ●hers , the souldiars in thers , the lawer , phisition , merchant , artificer , ma●ied man , bachiler , master , seruant , & al other of what lawful quality , or ●ondition soeuer , should euery one of them be perfect in his degree , and ●ocation , ( as may appeare by the precepts of our Sauiour & his Apostls , 〈◇〉 the holie scriptures for men of al degrees , & stats ) so that he is to be ac●ounted a perfect Christian , or contemplatiue , who arriueth to the per●ection of Christian religion in his state , and vocation , though others in a ●ore perfect state of life , may be more perfect , and merit more then he .

●3 Terefore , it is now to be considered wherein consisteth christian re●igion , & the duty of a true christian : for the which wee shal not neede to ●eeke any other master , or teacher , then our Sauiour Christ himselfe , in his deuine sermon vpon the mountaine , wherein as S. Aug. saith , Aug. lib . de serm . dom . in monte ca. 1. he taught ●erfectum vitae Christianae modo , the true & perfect maner of Christian life , when he first published his admirable doctrin , consisting in pouerty of spi●it , in purity of hart , in remission of iniuries , in suffring persecution , in the ●oue of our enimies , in perfect patience , in trust in his prouidence , Matth . 5. & 6. & in all perfection of life : & afterwards againe when he assembled the people , & preached vnto them perfect abnegation of their parents , children , & of them selues for the loue of him , & finally , the daly & continual caraig of the crosse , in al which , what taugh he but our christian religion , Marc . 8. Luc . 14. & the duty of euery christian man without exception ? And therfore he concluded his sermon vpon the mountain with this notable similitude . Euery man saith he that he reth these my words & doth thē not , Matth . 7. is like vnto the foole that built his house vpon the sand , & the raine fel , & the land fluds came , & the wind blw , & ouerthrw it , & the ruine of it was very great . Thus saith our Sauour , not only those who were present at his sermon , but also of al such as should either heare it by preaching , or read it in the holie scriptures , and especially of such should professe the Christian faith : and in like maner when he preach● to the people , the abnegation and hate of our selues before mentione● hee admonished them to cast their account , Luc . 14. and to consider well , wh●● they should take vppon them by following him , and therefore he prop●sed vnto them two similitudes : the one of a man that meaning to bui●● a tower sate downe , & seriously waighed with him selfe , what it wou●● cost him : and the other of a king , who meaning to make warre with a●other prince , did first dulie consider , how he should be able to maintai● it , and concludeth : that euen so euerie man should maturelie ponder , 〈◇〉 waigh with him selfe , that except hee renounce al those thinges , whic● he possesseth , he cannot be his disciple .

24 But heere perhaps some may thinke , that this doctrin of our Sau●our cannot be practised generally of all men in a common wealth , wit●out the ouerthrow thereof , for if euerie man renounce , and forsake 〈◇〉 he hath , what forme of common wealth may be imagined , where no man can haue anie thinge in possession , for the maintenaunce either 〈◇〉 him selfe , or of the common wealth : and if euerie man must forgiue h●● enimies , without seeking reparation of wrongs , then the whole common wealth , is also bound by the same precept , to suffer it selfe to be oppressed , and ouerthrowen , and can neuer defend it selfe , against forray● enimies , nor seeke restitution : Besides that it seemeth to bee aboue th● power of our corrupt nature , to loue our enimies , and that the continuall cariage of the crosse ( which our Sauiour seemed to commaund ) wa● but a counsell , and that therefore it bindeth onlie those which take vpo● them a state of religious perfection , and belongeth not to secular men , 〈◇〉 whome a common wealth in great part consisteth .

25 To all these doubts , I will answer particularlie , and breefelie : An● although I make no doubt , but that some part of our Sauiours doctrin● before mencioned , is vnderstood by some , and according to the rigou● of the letter may wel be thought , rather to pertaine to his counsels , the● his precepts , yet the same is interpreted by the holy fathers , that it toucheth al men alike , and may , yea and ought to be performed by euerie man of what degree or state soeuer hee be .

26 As first for the renounciation of welth , and possessions , our venerable S. Bede saith notablie thus . Beda . in 14 . ●ucae . Distat renunciare omnibus , & relinquer● omnia , &c. There is difference betwixt renouncing all things , and leauing , o● forsaking all thinges , for it belongeth but to a few and them men of great perfection , to forsake , and abandon all thinges , as to lay a side all care of the world , and to thirst onlie after eternall , and heauenlie thinges : but it belongeth to euerie man , which professeth the faith of Christ , to renounce all thinges , that is to say , so to ●ould , and possesse the commodities of the world , that he be not detained in the ●oue of the world by them : to haue temporall thinges onlie in vse , and eternall ●hinges in desire , and so to deale in matters of the earth , that he may tend with all his ●ind , & affection to heauenlie thinges . Thus saith S. Bede .

●7 In like sorte S. Augustin teacheth that the renounciation of riches , which our Sauiour requireth in his desiples , that is to say in Christians , ●eformed not onlie by those who forsake all that they haue and giue it ●o the poore , D. Aug. ep : 86. but also by him Qui plus diligens Christum &c. who louing Christ more then his riches , doth traunsfer his hope from them to him , & doth vse ●hem in such sort , that he bestoeth and giueth them freelie , and thereby laieth vp a ●●easure in heauen , and is redie to forsake them , as also his parents , children , breth●en and wife , whensoeuer the cast , or exigent shall be such , that he cannot enioy ●hem , except he fersake Christ . Thus saieth S. Augustin , who interpreteh in ●ike manner , that other commaundement of our Sauiour . Mathew . 5. Aug. li . de . ser . Do . in monte . ca. 1. If anie man ●ricke thee one the right cheeke , turne to him the left , and if anie man contend with ●hee for thy coate , giue him thy cloake , which precept ( for so S. Augustin calleth ●t ) is to be vnderstood , saith hee , of the promptitude , and preparation of ●arte to suffer all kind of iniuries , and not of the execusion of it , in al ●ases . For that sometimes it is necessarie aswell for iustice sake , as for the ●epression of wicked men , that reparation of wronges bee sought and procured , so that the partie wronged do for his owne parte , remit the ●niurie fullie in his harte , and say with the prophet . Psal . 5.6 . Paratum cor meum Deus , paratum cor meum : My harte is redie o Lord , my harte is readie , too ●uffer this , and much more : and therefore S. Augustin concludeth thus . August . vb supra . In his ergo omnibus generibus iniuriarum , &c. In all these kindes of iniuries , our ●auiour teacheth vs , that the mind of a Christian ought to be most patient , mercifull , ●nd readie to suffer more .

●8 Thus he . who also answereth to the same effect , concerning the common wealth , teaching how it may obserue this Christian precept of patience , and yet make warr aswell to defend it selfe , as to offend an enemie . and to recouer anie thing that shallbe vniustlie taken away , and detained from it , sunt autem , saith he , August . ad Marcelli num ep . 5. icta praecepta patientiae &c. These precepts of patience , are euer to be kept in the praeparation and disposition of the harte , as also the good will neuer to render euil , for euil , is alwaies to be fulfilled in will , & desire . Though manie thinges may and must be done , euen against the will , for the iust punishment , and correction of wicked men , and so if earthlie , or temporall common wealths obserue these precepts of Christ , they shal make warr euen with beneuolence , for the maintenance of pietie , and iustice in a peaceable societie , and for the benefit of their verie enemies , in chastising , yea , and ouercomming them , for he is ouercome to his owne good , who is thereby depriued of libertie to sinne , seei●● that nothing is more vnfortunate , then the felicitie of sinnes , whereby their imp●nitie is nourished , and continued , for their further punishment , and their euil wi●● ( which is their inward enemie ) is still strengthned , & augmented . Thus farr 〈◇〉 Augustin .

29 Hereto I add further , that the precept of our Sauiour being vnde●stood , according to the rigour of the letter , bindeth onlie in some case and this our Sauiour himselfe taught vs by his owne practise ( as S. A●gustin also obserueth : Aug. Ibid . ) for although he receiued diuerse contumelies , an● iniuries without any contradiction , offring himselfe still to receiue mo●● ( according to his owne precept ) yet being strooken on the face befo●● Annas , he offred not his other cheeke to receiue an other blow , but e●postulated the matter with the striker , Luc . 18. saing . If I say ill , beare witnes of th● euil , If I say well , why doste thou strike me , so that discretion ( which is the mother of all vertues ) is specially to be vsed , in the practise of this precep● as to consider when , and how farre it may be conuenient to fulfill it , fo● that it cannot be presumed that our Sauiour meant it should bind to th● hindrance of a greater good .

30 Therefore to declare , in what case , it ought to be obserued , & whe● not , it is euident that when a priuat man receiueth an iniurie , the sufferanc● whereof may bee to the glorie of God , and edification of others , with out preiudice of the common wealth , or of anie other person but him selfe , then he may with greate merit , and is in christian perfection boun● to yeald so much of his owne right , as not to demand reparation of th● wrong : but when the tolleration of the iniurie , may redound either t● the dishonour of God , or to the dammage of the weale publike , or of an● third persone , yea or to the encrease of the offenders insolencie and offence ( whereas by his correction , and chastisement , there might be hop● of his amendement ) the wronged ought not to dissemble the iniurie , bu● to seeke a lawfull reparation by way of iustice , & yet so , that he do it wit●out all rancour , or desire of reuenge , & with a pious compassion of his aduersaries offence & punishment : And this I doubt not but manie goo● Christians doe fullie performe , as all men may , and are bound to do● in like case , aswell for the publike good , which must needs redound thereof to the common wealth , as for the discharge of euerie man● dutie towards God , and his neighbour , in regarde of our Sauiour● precept , especiallie , seeing the remission of our sinnes , dependeth thereon , according to the expresse wordes of our Sauiour , who therefore taught vs to pray to him , to bee forgiuen as we forgiue . And thus it appeareth , that this precept of remission of iniuries , being practised in this sort , as I haue here declared , is not onlie most pious , but also most politicall , and necessarie for the common wealth , of which point I haue also said somewhat before , and meane to treate more amplie hereafter , Chap. 24. for the confutation of cer●aine friuolous obiections of Macchiauel touching our Christian man●uetude .

●1 And now to say somewhat , concerning the precept to loue our enemyes S. Hierome saith thereof thus . Multa praecepta Dei , Hieron . in 5. ca. Matth . &c. Many men waighing the precepts of God by their owne imbecillitie , and not by the strength ●f good , and holye men , thinke them impossible to be obserued , and say that it suffi●eth to vertue , not to hate our enemyes , and that whereas we are commaunded ●o loue them , the precept exceedeth the power of mans nature , it is therefore to ●e vnderstoode , that Christ commaundeth not impossible , but perfect things , such ●s Dauid performed towards 1. Reg . 23. Saule , and 2. Reg . 18. Absalon ; and Act. 7. Steuen the martyr ●owards his persecutors ; and Rom . 9. Paule desired to be seperated from God , for the ●aluation of those which persecuted him , and Luc . 23. Iesus himselfe , both taught , and ●ractised the same , saying father pardon them , for they know not what they doe . Thus saith S. Hierome , which may bee confirmed out of S. Chrisostome , explicating notablie how this precept is fulfilled .

32 Sicut quod dictum est , saith he , non concupisces , Chrisost . in ca. Matth . 5. &c. As that which is said in the commaundement , thou shalt not couet , was not said to the flesh , but to the soule , so also , it is to bee vnderstood of this precept ( that it was giuen to the soule , and not to the flesh ) for our flesh cannot loue our enemy , but our soule may , and the reason is , that the loue or hatred of the flesh consisteth in sense , but the loue , or hatred of the soule is in the vnderstanding ; therefore when , being hurt , or wronged by any man , we feele in our harts , a hatred towards him , and desire of reuenge , and yet forbeare to execute it , then our flesh hateth our enemy , and our soule loueth him . Thus saith S. Chrisostome , D. Gregor . li . 22. moral . 6. 10. & 11. to whome I will add a notable discourse of S. Gregory concerning the same precept . Inimici autem dilectio , saith he , veraciter custoditur , &c. The loue of our enemy is trulie kept , or performed , when we neither are sorrie for his rising , nor glad of his fall , and yet it may manie times so fall out , that we may with charitie reioyce at his ruyn , and without enuie be sorrie for his aduancement , as when we beleeue that by his fall some good men will ryse to Gods glorie , and by his rising some others may vniustlie bee oppressed ; but in this point wee had neede to examine our selues discreetelie , least wee bee deceiued , and vnder the collour of other mens hurt , or profit , giue way to our owne hatred , and therefore we must well waigh what min● wee ought to beare concerning the punishment of an offender , and th● iustice of the punisher , for when almighty God doth strike and punis● a wicked man , we ought not onlie to reioyce at the iustice of th● iudge , but also to haue compation of the miserie of him , that is punis●ed. Thus saith S Grigorie : And thus wee see , how our Sauiours precep● of the loue of our enemies , may with the helpe of Gods grace easilie bee fullfilled by anie man of what state , or condition soeuer h● bee .

Chrisost . ho . 36. Theoph . autor . op . imp . ho . 26. 33 And now to conclud with the cairage of the crosse . S. Chriostom● Theophilactus , and some others expound , that precept to be vnderstoo● of the redie preparation of our will to die for Christ , when occasion sha●● require , to the end we may allwayes truly say with S. Peter . Domine tecu● paratus sum &c. Lord I am redie to goe with thee to prisone , yea to death . Thoug● S . Hillarie Eutyhmius , Luc . 22. Hilar . in cap . 10. Matth . Euthym . in ca. 14. Lucae Gal . 6. and others extend it further , to wit , to the cont●nuall mortification of our selues , in such sort , that wee may say wit● the Apostle . mihi mundus crucifixus est & ego mundo . The world is crucifi●● to me , and I to the world . And how necessarie this is to euerie Christia● man , the same Apostle teacheth also saing . Qui Christi sunt , carnem sua crucifixerunt cum vitijs & concupiscentijs suis . Those which are Christs , haue crucifi●● their flesh wit their vices & concupisences . so that he onlie may make accou●● to be Christs ( that is to say a perfect christian ) who crucifieth his own passions , Ibid . 11. affections , and concupiscences , practiseth perfect patienc● remitteth iniuries , and is readie to abandō parents , wife , children , fri●des , lands and goods , yea and his one life , rather then to offend God i● the least thing in the world , and from this abnegation no man is excepted , be he prince or subiect , publike , or priuat person , rich , or poor● and whosoeuer dischargeth his dutie in this behalfe , performeth , tha● which is requisit to the christian perfection , whereof I now speak● which as I haue said , doth not of necessitie require of seculer men , an● other renounciation , or contempt of honours , dignitie , substance , an● wealth , but such as may stand with the lawful vse & possession of the● To which purpose the psalmist saith . psalm . 61. 1. cor . 7. Diuitiae si affluant nolite cor apponere . 〈◇〉 your riches abound do not sett yeur harts thereon : and the Apostle in like man● aduiseth maried men to haue wiues , tanquam non habentes , as though th● had none , and rich men to enioy the commodities of the worlde , ta●quam non possidentes as though they possessed them not , and to vse the worl● it selfe , tanquam non vtantur , as that they had no yse of it at all , hauin● alwaies befere their eyes , the instabilitie , frailtie , and deceitfull casua●litie thereof .

34 And this , the very philosophers required in some sort , not only of ●heir wise , and contemplatiue men , but also of euery man , and there●ore , Seneca saith of riches , thus . No man is worthy of God , Senec . ep . 18. but he which ●espiseth riches , whereof , I doe not deny thee the vse , but only would haue thee to ●●ssesse them with quietnes of mynd , which thou shalt doe in some sort , if thou per●vade thy selfe , that thou mayst liue happely without them , and dost regard ●●em , as thinges that are transitory , and shall perish . And agayne , it is , saith he , great , and rare matter not to be corrupted with the vse of riches , Idem ep . 20. and he may be ●unted a great , and notable man , who in riches is poore , but he is most secure that ●ath them not .

Thus saith , Seneca , teaching , as we Christians doe , not only contempt ●f riches , and a certayne pouerty of spirit in the aboundance of worldly ●ealth , but also the great danger , that doth accompany them , and the ●ecurity of a poore , and meane estate . Though neuertheles , this diffe●ence is to be noted , betwixt our doctrin , and his , that he requireth the ●ontempt of riches to auoyd partly the distraction , & vexation of mynd , ●nd partly the corruption of manners , which commonly groweth of the ●nordinat loue thereof ; and we require it , not only for those reasons , which are indeede very important , but much more for the loue of God , ●nd to imitate the volontary pouerty of our Sauiour Christ , Marc . 4. and that we ●ay the better , and more easily obserue his commaundements , who ●herefore compareth riches to thornes , Math . 5. which chooke vp the seede of Gods word in the harts of men , and not only assigneth pouerty for the ●●rst beatitude , Luc . 6. but also saith of rich men ( such I meane as place their ●onfidence , and felicity in riches ) that it is as hard for them to enter into the ●ingdome of heauen , as for a camel to passe through the eye of an nedel . Matth . 19.

●6 Now then to come to the more particuler answere of the obiection wherein it was supposed , that the state of princes , noble men , rich men , ●ouldiars , merchants , maried men , & such others , cannot stand with con●emplation : I say , that as all lawfull states , or conditions of life in common wealth , admit the perfect practise of Christian religion , so also they consequently admit contemplation , which ( as I haue signified sufficient●y before ) is nothing els but , the perfect practise of Christian religion , consisting in prayer , accompained , with the feruent loue of God , and charitie towards our neighbour , puritie of conscience , resignation of will , and other Christian vertues , from the vse and practise whereof , no man is excluded , and therefore , as any man may be a perfect Christian in any degree , or lawfull vocation , S. Gregor . in Ezechi . li . 2. Ho . 17. so also he may be a perfect contemplatiue as S. Gregory teacheth expresly in these woords , contemplationis gratia &c. The grace of contemplation is not geuen to the highest or greatest , and not to the least , but oft times to the highest , and oft to the lowest , and som●times to the maried men , though it is most frequent in those that a● remoued or sequestred from the world : if therefore no estate , or vo●●tion of the faithfull , bee excluded from the grace of contemplation , followeth that whosoeuer hath his hart recollected within himsel●● may bee partaker of the light thereof : Thus saith S. Gregory : here●● there is dailie experience , and alwaies hath bene , as shall appeare in t●● next chapter .

To proue that anie Christian man may bee a perfect contemplatiue in anie lav●full vocation , diuers exampls are alledged of holie , and contemplatiue King● Wherouppon it is inferred , that meaner men , who haue lesse occasion to ●●uert them selues from contemplation , may bee perfect contemplatiues . CHAP. 23.

1 ALthough manie fearing the danger , which doth common●● accompany worldly welth , honours & busines , do retire them selues wholie from the affaires of the world , & abandon all th● commodities , and pleasures thereof , to the end , they may th● more easilie be vnited with God by perfect loue , & contemplation , neuertheles there may be , & euer hath bene great contemplatiues of me● of al sorts , degrees , & conditions in euerie cuntrie , and common wealth yea , of those whose stats seeme most incompatible with contemplatiō by reason of there aboundance of all wordlie honours , welth , pompe & pleasures , and of their continuall occupation in affaires & busines , meane kinges and princes , of whome , I will alledge some few example● partlie of those who liuing , Iob . 29 Vide Bed . in comment . in Iob . c . 29. Theophanes ep . 2. de patientia . Isidor . de vita & morte Sanctor . Caesarius dia. 3. Vide Pineda in Iob . Iob . ca. 1. 29. 30. & 31. either vnder the law of nature , or law o● Moyses , beleeued in Christ , that then was to come , and partlie o● Christians , that haue professed the faith of Christ , since his comming .

2 The first shall be Iob , who being king of Edom , & flowing in prosperitie , and worldie welth , was replenished with al those vertues , which a●● requisit to the perfection of contemplation , in a man of his estate , as tru● humilitie , contempt of the riches and honours wherein he abounded mansuetude , patience , charitie , and pittie to the poore , coniugal chastity iustice , puritie of hart , and the feruent loue of God , as appeareth in th● holie scriptures , which make him a verie mirrour of all vertue , besid● that S. Bernard proposeth him for a perfect patterne both of the contemplatiue , & the actiue life , gathering the same out of his owne words , when he said . Si dormiero dicam quando surgam , & rursus expectabo vesperam . If I sleepe or repose , I will say when shall I rise , and then againe , Ibid . 7. I will expect ●●e euening : meaning saith S. Bernard , that when he had reposed in the eue●ing or night of contemplation , he desired the morning , that he might ●rise to action , & then againe expected the euening , to the end hee ●ight returne to repose of contemplation : Thus saith S. Bernard , D. Bern . ser . de cantico . regis Ezech . and ●hat heauenlie contemplations , Iob receiued in his contemplatiue exer●ise , & praier , it may be gathered by the reuelations , and gift of prophe●●e which hee had , euen in his affliction , and by the fauour which al●ighty God did him to speake to him , yea & to appeare vnto him , as 〈◇〉 seemed by the words of Iob , saying . I haue heard thee o Lord with my eares , Cap. 42. ●●d now my eies also see thee .

And who may be counted , or was in deede more contemplatiue then Moyses , being so vnited with God , and so familiar with him , that God ●alled him . Fidelissimum in omni domo sua . Num . 12. The most faithfull seruant in all his ●●use , and talked with him face to face , and shewed himselfe vnto him , not ●s he did to others , by representations , and figures , Ibid . S. Aug. de Symbolo ad Catecumenos li . 4. c . 3. & in Genes . ad litter . D. Tho . 22. q . 174. ar . 4. c . but palàm saith the ●cripture , manifestly , in so much , that some of the Fathers hold , that he saw ●he verie essence of God : And yet neuer anie man had more cause of dis●raction from contemplation then he , hauing the conduct of such per●erse people , so mutinous , and rebellious , through so manie dangers , in ●he desert , for so manie yeares together , that if we should measure him ●y the humor , and custome of worldly men , we might thinke he should ●aue litle liste , and lesse leasure to attend to contemplation , but he being ●ndewed with heauenlie wisdome , & grace , and knowing that al states ●tand principally by the protection of God , sought the assurance of his ●tate , & the good successe of his actions , by the meanes of contemplatiō , ●ssuring himselfe that his vnion with God , would be a meanes to vnite ●he people with God and him , & therefore he ioyned together the con●emplatiue , and actiue life in al perfection .

● This S. Gregory obserueth saying of him , D. Gregor . de p●st . cura . par . 2. c 5. that he went continually in & out of ●he tabernacle , & that whiles he was there , he was rauished in comtemplation , & whiles he was abroad , he attended to negotiation , & that in the tabernacle , he ●id contemplat the heauenly secrets of almighty God , & abroad , he bore the heauy burthen ●f his earthly charge . And how aualeable his contemplatiō was to his state , & to al his subiects , it appeareth sufficiently by their victory against the Amalecits , obtained by his praiers , vpon the mountaine , Exod . 17. Exod . 31. & 32. num . 14. & 21. whiles Iosue and his army fought , as also by his frequent pacification of Gods wrath towards thē when God had determined other waies to distroy thē for their sinnes .

5 In like manner , was their euer a greater comtemplatiue then king Dauid , seeing that neither the pompe of his royal dignity , nor the plentie of his princely wealth , nor the prosperous course of his victories , nor yet 〈◇〉 serious occupation in publike affaires , could with hould him , from t●● continuall and exact exercise of contemplation ? For , as he testifyeth himselfe , he vsed to Psal . 142. meditat on all the workes of God , to Psal . 76. swepe , and cle●● his spirit , or conscience by diligent examination , to Psal . 6. wash his bed euery nig●● with teares , to Psal . 118. prayse God seauen times in the day , and to Ibidem . ryse at midnight to co●fesse him , and further , that in this Psal . 38. meditations , he felt a burning heat , a●● such aboundant consolation , that he inuiteth all men to the triall , a●● tast thereof by his owne experience , saying . Psal . 39. Gustate , & videte , quoni● suauis est Dominus . Tast , and see , for our Lord is sweete ; and so feruent was 〈◇〉 loue to God , ( which is most requisit to contemplation ) that he comp●red it to a continuall Thirst . Psal . 41. Citiuit , sayth he , anima mea ad Deum font● viuum ; My soule hath thirsted after God , who is the liuing fountaine ; yea , a●● so vehement , was his burning , and languishing loue to God , that 〈◇〉 very soule fainted , Psal . 83. and , as it were , melted there with : Concupiscit , sayth 〈◇〉 & deficit anima mea in atria Domini : that is to say , so ardent , and feruoro●● is my loue to my Lord , and so excessiue my desire of the ioyes of 〈◇〉 kingdome , that my soule fayneth , and fayleth me , in the contemplati●● thereof . Thus sayth he , signifying the Extases , or rapts which he had , 〈◇〉 doubt , many times in his meditations , no lesse then the other Prophe● of God , in whom the same were ordinary . If therefore kings , and prin●● were so contemplatiue in the law of nature , and the law of Moyses , wh● may they now be in the law of grace ?

6 This may appeare by many notable Christian princes in all countrye● who haue excelled in Christian contemplation , and haue bene so vnit● with God thereby , that their memory remayneth glorious in the Churc● which hath canonized very many of them for Saints , as namely Hen●● duke of Bauyer , the first Emperour of that name , twoo Wenceslai kin● of Boemia , S. Beda eccles hist . gentis Angelic . Lewis king of France , Lucius , Sebbi , Sigbert , Oswald , Oswy● Edmond , and the two Edwards , the Martyre , and Confessour kings of E●gland , Canutus , king of Denmarke , Lewis the ninth king of Fraunce , St●phen king of Hungary . Bosius de sig . Eccle . li . 11. c . 1. sig . 50. To . 1. Cazimirus king of Polonia , Henricus king of Slauoni● Olaus king of Norway : Pelagius king of Spayne , and diuerse others who● I omitt for breuities sake , whose liues were so exemplar to the world , 〈◇〉 acceptable to almighty God , that his deuine Majesty glorified them wit● notable , and euident miracles , partly whiles they liued , and partly aft●● their deaths , where vppon followed their canonization by the hol● Church , to the greater glory of God , and their eternal honour , as wel i● earth as in heauen .

7 Henry the Emperour aforenamed , was no lesse renowned , & famou● for his prowes in warre , then for his iustice , and religious pietie in peace , whereby he greatlie aduanced the christian faith , for he subdued first the Vandals and Boemians ( who being then infidls , infested greatlie the christian empire ) and after expelled the Saracins out of Italy , in which warres and diuers others , hee shewed more confidence to God , Bonfin . de reb . Hung . des . 2 li 1. Baron . an . 1022. then in his owne force , and therefore hee allwayes made his whole army communicate , and receiued the Blessed Sacrament before hee gaue battaile , and vsed also him selfe verie great and extraordinarie deuotions , whereby he had sometimes , miraculous victories , being assisted by Angels , Whome hee saw other whiles goe before his armie together with S. Lawrence , S. George and S. Adrian , to whome hee had perticular deuotion . And such was his care and desire to aduance by al meanes , the glorie and seruice of God , & the propagation of christian religion , that hee procured the conuersion of the Hungarians , in so much , that he was called by many their Apostle . Besides that he was so pious towards the Church , that he partly founded ●nd partlie restored , and repared manie monasteries , & Cathedral Churches , being withall most liberall to the poore , and wounderfully addict to all workes of pietie , which hee accompaned with such feruour of deuotion , that he was no lesse contemplatiue in frequent , or rather con●inuall praier , then actiue in procuring the good of others : in so much , that it is written of him , that he passed sometimes whole nights in contemplation in diuers Churches , and places of deuotion , and that also hee receiued there verie greate and particuler fauours , and consolations of almighty God , by visions , and reuelations , and sometimes by raps , and as Rubertus witnesseth : hee neuer determined , Rupert in vit . S. Hereberti . or attempted anie matter of ●mportance concerning him selfe , and others , but he first disposed himselfe thereto by praier , and almes , vt mens eius saith he , & actus caelesti regimine gubernarentur , to the end , that his mind , and action might be gouerned by heauenlie direction .

8 Furthermore , amongst manie other most excellent vertues , which he had in great perfection , one was most singular , and rare in a man of his state , to wit , such contenencie , and intire chastitie of life , that although hee was maried manie yeares , to satisfie the importunitie of his subiects , Baron . an . 10 24. ex Leone ostensi . li . 2. c . 47. who pressed him thereto , yet both hee and the Empresse , his wife ( called Cuneguntis ) by mutuall consent , liued chast all their liues , as appeareth at this death , at what time hee said to her friendes , in her owne presence , that he restored her vnto them a virgin as he receiued her of them , which was sufficientlie testified to be true , by her owne vertuous life , both before his death , and after , whereby shee merited , to be canonized also for a Saint , aswell as he .

9 And such was his religious humilitie , and reuerent respect to th● clergie , Baron . an . 1006. Ditmarus . in Chron . Baron . an . 1007. that being present in a Sinod of Bishops at Francford , he prostrated himselfe vppon the ground , before he would speake vnto them , an● would not arise vntill Willegisus Arch-Bishop of Mentz , lifted him vp , a● Ditmarus bishop of Meresburg ( who was present ) testifieth . Also whe● Romualdus the Abbot of S. Emeran died , and was to be buried , the Emperour would needes helpe to carrie him to his graue , and so did , bearin● parte of the beere on his shoulders . Finally being by the euil counsel , & calumniations of some abused for a time , and wholie auerted from th● holie bishop of Colen Herebert , and admonished at length by a vision in hi● sleepe , of the bishops innocency , and sanctitie , he went vnto him , an● laid himselfe prostrat at his feete , crauing pardon of him for the wrong opinion which he conceiued of him .

10 And to conclude , though to auoyde prolixitie , I am forced to let passe manie notable thinges which might be obserued in his life , I can not omit one , to shew by his example , the benefit which groweth of th● continuall meditation , and expectation of death , which is most proper t● the contemplatiue life .

Surius in vita S. Henreci . 14. Iulij . vide Baron . an . 1007. This Henry , before hee was Emperour being one night long at his deuotions in Ratisbone , in the Abbay , and at the tombe of S. Emeran , vnderstood by reuelation that there was a writing in a wall neare to the sepulchar of S. Wolfgang which he was admonished to take out , & reade and therein he found onlie two wordes , to wit , post sex , after six , whic● when he saw , he imagined that it might be some forewarning of hi● death to ensue within six daies , whereupon he prepared himselfe , to die with all care , and diligence , and seeing the six daies passe without th● effect , which he expected , he perseuered in his former preparation , fo● six weekes , and when he saw his expectation also deceiued therein , h● continued the same first for six months , and after for six yeares , whic● being expired , it pleased God to fulfill the prophesy , though not as he● expected , for vppon the first day of the seauenth yeare , he was chose● Emperour , hauing in the meane time laid such a sound foundation o● vertue , by meanes of his continuall preparation for death , that hi● imperiall honours could neuer change his manners , in so much that fo● the two and twentie yeares , which after the count of the Germans he raigned most prosperouslie , hee still continued his former course , o● true pietie , and vertue : Whereby we may see , how true it is which th● Preacher saith . Eccles . 7. Memorare nouissima tua , & in aeternum non peccabis . Remember alwayes thy last , that is to say thy end , and thou shalt neuer sinne Thus much for the emperour Henry .

11 The other two of whome I haue promised to treate , shallbe of our owne countrie , the one a Martire , & the other a Confessor , to wit , S. Oswald , and S. Edward , S. Oswald being first a Pagan , and conuerted to the christian faith in Scotland , whiles he was banished there , came , by the death of his brother Eangfred , to bee king of Northumberland , and was so eminent in all vertue , Beda . histor Anglic . li . 3. c . 1. that it is hard to say , whether he excelled more in the contemplatiue , or in the actiue life : For first to speake of his contemplation , S. Bede witnesseth that his deuotion was such , that from the time of mattins ( which was at midnight ) hee continued verie oft in praier vntill it was day , Beda . histor . Anglic . li . 3. c . 12. and that being acustomed alwayes to hould vpp his hands towards heauen , when he praied , he got such a habit by the frequent vse thereof , that whensoeuer he sate , he held his handes vpright .

●2 And of this his deuotion proceeded no doubt the feruour , and zeale hee had to pious actions , and to all workes of charitie , as first to gaine sinners to God , wherein hee laboured notablie : For hauing procured the bishop Aidan to come from Scotland to preach to his people , who were then Pagans , and vnderstood not the Scottish tongue , he was content to be the bishops interpreter , expounding in the Saxon tongue that which the bishop preached in Scottish , whereby hee conuerted them speedilie to the christian faith , and calling into England manie religious men to labour in that haruest , and vineard of almightie God , hee bestowed liberallie for their maintenance , and built manie Monasteries , and Churches , in so much , that within a while , the Christian religion florished notablie in his dominion , which therefore it pleased almightie God to enlarge in such sorte , that within a few yeares , all the princes of Britanny ( which as S. Bede witnesseth were then deuided into foure tongues , to wit Britons , Picts , Scots and English ) became subiect vnto him , and yet neuerthelesse saith hee ●auperibus , & perigrinis semper humilis , benignus , & largus fuit , Ibid . hee was alwayes humble , benigne and liberall towards the poore , and strangers : whereto Polidore addeth , Po●id . Virgil . li . 4. that Mira fuit in homine sanctitas &c. His sanctity ●r holines was wonderfull , & his loue to piety , for he neuer rendred euil for euil , but following the example of our Sauiour Christ , the king of kings , wished well to his verie enemies , & to those who had done him iniurie , desiring to doe good to all men , he visited & comforted the sicke ; he released prisoners , he paied the debts of such as were poore , & not able to pay them , he defended widowes , & punished their oppressors . Finallie his pietie , and liberalitie to the poore , was suc● that vnderstanding once whiles he was at dinner , Beda . histor . Anglic . li . 3. ca. 6. that there were manie poore folkes at the court gate , he caused a siluer platter full of meate t● be caried vnto them from his owne table , and not onlie the meate , bu● also the dish , to be distributed amoungst them , which when the holie bishop Aidam , who dined with him saw , he tooke him by the right hand and said . Nunquam putrescat haec manus . God grant this hand may neuer ro●● Whereof , Idim . Ibid . & Polid . verg . li . 4. S. Bede noteth a notable effect , witnessing , that his arme , an● hand , being cut of from his bodie by the Painims , when he was slaine and after recouered by his successour , remained incorrupt vntill hi● time , who also addeth that . Loculo inclusae argenteo in ecclesia Sancti Petri seruantur & digno a cunctis honore venerantur . they are kept saith he , enclosed in siluer case , in the citty called Bella , and the Church of S. Peter , where they ar● worthilie reuerenced of all men . Thus saith S. Bede .

13 Moreouer this great charitie , and deuotion of this holie king i● time of peace , was accompanied with noe lesse valour in time of warr● as may appeare by the great ouerthrow he gaue to Caduallo Britons , whom he slw , and a great part of his huge armie , deliuering the English natio● from the most fierce , and potent enemie , that they had of manie yeare● in which warrs he also shewed the great pietie , and confidence in God which concurred with all his other actions . For being come to th● place of battaile , Beda . li . 3. ca. 2. hee cased a crosse to bee made , saith S. Bede , with al speede , and a hole to be digged , wherein he sett it , with his owne hand and held it vp vntill it was fastened there by his souldiars , which bein● donne , he commaunded all his armie to knele downe with him , and t● pray to God for victorie , Idem Ibid . in respect that their warr , and quarrell wa● iust , and so saith S. Bede , the next morning setting vppon their enimies Iuxta meritum suae fidei victoria potiti sunt : According to the merit of his faith they obtained the victorie . And S. Bede further addeth , that in the same plac● of his praier . Innumerae virtutes sanitatum , noscuntar , esse patratae , ad indicium videlicet , & memoriam fidei regis , There are saith he , innumerable mirac●● done vpon the diseased in the recouerie of their health , in token , and memorie of th● kinges faith .

14 And this deuout valour , or valerous deuotion , hee shewed also i● the like occasions , and specially in the last battaile which he gaue to th● Pogan king of the Mercians called Penda , against whome he made warr● for the defence of Christian religion , in which battaile it pleased God , to suffer him to be slaine to giue him the crowne of Martiredome . For , his armie being discomfited , and he himselfe so inuironed with his enemies , that he saw he was presentlie to die , such was his charietie , that hee was more carefull for the soules of his souldiars , then for his owne , in so ●uch that he was slaine praing for them : whereuppon their grew this ●rouerbe . God haue mercy on their soules , quoth King Oswald , Beda . hist . Anglic . li . 3. ca. 12. when he vas killed ●●mselfe . And how great ( saith S. Bede ) was his faith to God , and his deuotion , appeareth after his death by manie miracles , for in the verie place , where he died ●●●ting against the Painimes , manie diseased persons , and sick cattle doe still recouer ●●eir health . Thus saith S. Bede , who recounteth amplie , and particularlie ●●rie manie euedent , and famous miracles , which it pleased God to shew ●●well at his tombe , as at the place where he was martired , and this shall ●●ffise for king Oswald . Wherein I wish thee good Reader , to note by the ●●ay of what religion he was , and others in our cuntry , in that our pri●itiue Church , seeing he sett vpp crosses , and praied for the dead , and ●●at relickes of Saints , were so reuerenced in those daies , which was a ●housand yeares agoe .

And now to say somewhat of king Edward , commonlie called the ●●nfessor , The fame of his great vertue , and deuotion , and the testimonie , ●●at God gaue thereto , by manie manifest miracles , is so notorious , that 〈◇〉 connot bee doubted , but that hee was a most perfect contemplatiue , ●reatlie vnited with almighty God , and highlie in his fauour : & there●ore Polidor vergil , obserueth verie well of him , Polid . Verg . hist . Anglic . li . ● . that God gaue him a con●inuall and prosperous peace , for ninteene yeares together , to the end he ●ight the better , and more fullie satisfie his holie disire in the contem●lation of heauenlie thinges , which was , saith he , all his studie , and de●ight , and therefore Mathew of Westmister calleth him . Regem pacificum , Math . West . an . 1065. Angliae dicus , indagatorem solertissimum : A peaceable king , the ornament of ●ngland , and a most diligent searcher of the heauenlie secrets .

And although he was counted simple ( being so humble and meeke , ●hat he could not be angrie , and therefore was held at the first to be vnfit ●o gouerne ) yet as Willam of Malmesbury writeth of him , hee was won●erfull reuerenced of his subiects , and greatlie feared of his enemies , & ●ouebat saith he , eius simplicitatem Deus , vt posset timeri qui nesciret irascij , and God fostered , and protected his simplicitie , to the end he might be feared , G●liel . Malm . who could not be angrie . Thus saith Willam of Malmesbury , who liued in his time , or presentlie after . And further testified of him , that amid the busines , ind affaires of his kingdome he lead an Angels life , being affable , and courteous euen to the poorest , liberall to all good , and religious men , an enemie of exactions , spare of diet : And though hee was rich , and sumptuous in his royal robes , vppon festiuall daies ( as was fit for the dignitie of his person ) yet it euedentlie appeareth , that he rather sought Gods glorie therein , then his owne delictation : His onlie warldly recreation , was hunting , and hawking , whereto neuertheles 〈◇〉 would neuer attend , saith the same authour , vntil he had heard deui● seruice ; his loue to his people was singuler , as appeareth both by 〈◇〉 remission of the great and grieuous impositions laid vppon them , 〈◇〉 his predecessors , as also by the care he tooke of the administration 〈◇〉 Iustice , A●red . in vit . Edwar . and of the ordinance of good lawes ; his chastitie was adm●rable , insomuch , that hauing marryed a faire and beautifull Lad● at the earnest suite , and request of his nobilitie , he persuaded her 〈◇〉 make a vow of chastitie , and so they liued both of them contine● during their liues : And so he was ( as Alredus writeth of him ) hu●ble towards priests , pitifull to the poore , a father of orphanes , a p●tron of widowes , Ared . in vit . Ed. var. and a contemner of riches . Finallie his puritie 〈◇〉 conscience , and feruour of deuotion in praier , and contemplation v● such , that God imparted vnto him exceeding fauours , of visions , r●uelations , and the spirit of prophesie , besides manie famous miracl● which God wrought by him , G●lic● . Malmesbur . both in his life , and after his death , 〈◇〉 all the authours that write of him do testifie , and is euident also 〈◇〉 the hereditarie gift or grace of God giuen to his successors to heale th● disease , ●olid . Virg . hist . Anglic . li . 8. Ibidem . called the Kings euil , and to blesse rings for the crampe , a● falling sicknes , which was practised by the kinges of England fro● his time , so long as Catholike religion remained there .

16 Now then of these examples I inferre two thinges , the fir● concerning kings and princes , to wit , how erroneous , and impio● is the suggestion that sicophants commonlie vse to whisper into the eares , that the deuotion , and religious pietie , which I call contemplation , is more fit for cloisters , then for courts , and better beseemin● monkes , or priests then princes : whereas it appeareth , by the foresai● examples , and manie others which might be alleadged , that neithe● the princes power , nor his dignitie , and maiestie , nor his lawfull recreations , nor the defence of his state , and person , nor yet the iu● offence of his enemies , is anie way hindred by his integritie of conscience , and religious deuotion : but his power increased by the assistance of the deuine power , his dignitie , and maiestie augmented , hi● recreations made more sweete , and pleasant , his state assured , his enemies daunted , his name eternised , and his kingdome , or dominio● translated in the end , from earth to heauen , and from miserie to immortalitie , and euerlasting glorie .

2. ●●g 6. 17 And therefore when Michol daughter to king Saul dispised , and derided king Dauid her husband , for dauncing in Leuits attire before th● A●ke of God ( when it was remoued from the house of Ob●d●●●● ●to the citie of Dauid ) he said vnto her , that seeing God had cho●n him , rather then her father , or anie of his house , to be king of ●s people , he would the more humble himselfe in his owne sight , to ●he honour , and praise to God , not doubting but he should by that ●eanes be more glorious euen in the sight of men : and how much ●e irreligious vanitie of Michol , displeased almightie God , Ibid . the scrip●re , declareth , signifying that in punishment thereof she became ●rrein .

This religious humilitie , and feruent deuotion of king Dauid , see●ed to S. Gregory , more laudable and admirable , then his great valour ●d victories in warr , and therefore he saith notablie thus . D. Greg . exposanoral . li . 27. in c . 37. Iob . 1. Reg . 16.17 . Let vs ●sider , saith he , what great giftes , and vertues Dauid receiued of al●ghtie God , and how humble he was withall , for who would not ●ue benne extolled in mind , if he had broken the iawes of lyons , ●membred beares , and ouerthrowne a giant , as Dauid did ? Or if ●ing a priuat man he had bene annoynted king in steede of one al●adie in possession , and in the end obayed of all without contradi●ion , as Dauid was ? 2. Reg 3. 2. Reg . 16. And yet when the Arke of God was remoued to ●erusalem , he daunced before it amongst the common people , as ●ough he had bene no better then they , and so he , whom God ●d preferred before all men , contemned himselfe for the loue of God ●d matching himselfe with the meanest , neither remembred his ●incelie power , not yet feared , that by dauncing before the Arke , ●e should be lesse esteemed of his subiects , but acknowledged him●lfe , as meane as the meanest , to render honour to God , who had 〈◇〉 highlie honoured him . What other men thinke of his act , I now not , but for my part I more admire him dauncing then figh●ng , for when he fought he subdued his enemies , but when he ●aunced before the Arke of God , he ouercame himselfe .

●● Thus saith , S. Gregory , giuing therein a notable document to ●rinces , co consider by the example of king Dauid , how honorable 〈◇〉 is for them to humble themselues in matters that appertaine to the ●onour and seruice of God , thereby to acknowledge of whom they ●ould their honour , and state , and to shew themselues gratefull ●o him for the same : as not onlie king Dauid did when he daun●ed before the Arke , but also our good king Oswald , when he ●as content ( as I haue signified before ) to be interpreter betwixt ●he Bishop Aidan , and his people for their instruction in the faith , ●nd erected a Crosse , holding it vp , with his owne hands , vntill his souldiars had fastned it in the earth . And the like also may be obserued in that which I signified of the holie emperour Henrie . w● helped ro cary on his shoulders , the body of S. Romoald , to his buriall , 〈◇〉 laid himselfe prostrat before the Bishops in a Sinod at Francford . Alr●d in vit . Edward . Wher● I may add a rare example of religious humilitie & piety , in king Edw● the Confessor , not mentioned before , to wit , that hee disdained no● carry on his backe , an Irish criple , borne lame , and strangelie deform● from his pallace at Westmister , vnto S. Peters Church , for that the cri● humbly requested the same of him , hauing had as hee said , a reuelati● that he should recouer his leggs , if the king would doe him the char● to beare him one his backe to the Church : And it pleased God to glor● himselfe in the humilitie , and charitie of this holie king , that the cri● was cured of his lamnes in the sight of all the people , whiles he was ●pon the kings backe .

Baron . an . 6 28. 20 But most nitable in this kind , was the example of Heraclius , the E●perour , who hauing recouered out of Persia , the holie Crosse , where our Sauiour suffred ( which the Persians had before taken away fro● Hierusalem ) caried it vpp to the mount Caluary , vppon his owne sho●ders bare footed , and simplie appareled , hauing attempted before to ca● it in his ryall robes , which he could not doe , nor so much , as remoue o● foote with it , vntill he had put them of . Whereby almightie God taug● him , and all princes to humiliat themselues in his sight , and to consid● that though they are more potent , and mighty then other men , and w●thylie honoured , obaied , and serued of their subiects , yet before hi● they are but terra & cinis , earth and ashes , that is to say , made of the sa● mould , that other men are , and as subiect to him , as the meanest . Th● much for the first point , which I wish to be obserued in the example b●fore alleaged .

21 The other is that for as much as the greatest emperours , and king● may be perfect contemplatiues , without preiudice , yea , and with inco●parable benefit to themselues , and their states , it cannat be denied , b● that inferiour persons , of what degree , or state soeuer they be may al● arriue to the perfection of contemplation , seeing they haue lesse ca● of distraction , and that nothing is required thereunto ( as I haue amp● shewed alreadie ) but the grace of God , and the perfection of Christia● religion , which doth stand with euerie mans state , & vocation & is t● onlie meanes to perfect the same .

22 Therefore although in respect of the infirmitie , and malignitie 〈◇〉 mans nature , it cannot be expected , that euerie one in the commo●wealth , shallbe contemplatiue , or trulie religious , yet it is euident , by 〈◇〉 this former discourse , that euerie one may be , and that the greater is th● number of contemplatiues in the common welth , the more happy it is , ●nd consequentlie , that the true felicitie of common wealth consisteth ●n christian contemplation , not onlie in respect of the ineffable conso●tions spirituall , and tast of immortalitie , which euerie member there●f , may euen in this life receiue thereby ( as I haue proued at large in the ●1 . chapter ) but also of the temporall fauour and protection of almigh●e God , redounding thereof both to the whole state in generall , and to ●uery one in particular , as I will proue more particularlie in the third ●arte of this treatise , when I shall treat of the different fruit of true , ●nd false religion in kingdomes and states .

●ertaine friuolous obiections of Macchiauel against Christian religion are answered , and his impietie , and ignorance discouered . CHAP. 24.

HAuing hetherto proued the excellency , & necessitie of christian religion , for the perfection of common welth , Macchia . li . 2. de discorsi sopra Tito Liuio . c . 2. I thinke it conuenient to answer here two folish and impious obiections of Macchiauel : the one , that our Christian religion ●eaching as it doth , all humilitie , mansuetude , patience , contempt of the ●orld , pouertie of spirit , and remission of iniuries , maketh men base ●inded , cowerdlie and timorous , in which respect , he preferreth the re●igion , and valour of the Painimes before ours , for such reasons , as shall ●e declared , and examined hereafter .

● The other obiection is , that our christian names taken from Saints , ●re not so fit for common wealth as the names of Caesar , Pompey , & other Pagans , renowned greatlie for their valour , by whose example , men might bee stirred vpp to the execution of famous , and valarous acts .

● Thus teacheth , or rather trifleth this Atheisticall politicke , no lesse ●bsurdlie , then wickedlie , bewrayng aswell his owne ignorance , & folly , ●s his notable impietie . And first concerning the first obiection , what can bee more absurd , then to thinke that the vertues , of humilitie , mansuetude , patience , and remission of iniuries should anie waies hinder the magnanimitie , valour , and fortitude of men ? would anie man teach this , that knoweth what belongeth to the nature of these vertues ? For who knoweth not ( if he haue but anie tast of morall philosophy ) that no one vertue can be had in perfection , but with a connexion of all the rest ( if not of the acts , yet at least of the habits ) whereby a man that is trulie vertuous , shalbe sufficientlie disposed , and able to doe all the acts of vertue , as his estate , time , place and occasion shall require ? and therefore a●though on the one side magnanimitie doth raise , and eleuate the mind 〈◇〉 man to worthy , and great actions , and one the other side humilitie do● as it were , depresse him to a lowlie , and base conceit of himselfe , and 〈◇〉 acts correspondent thereto : yet by reason of different respects , they a● oposit , and contrarie the one to the other , but one man may haue the h●bits , and performe the acts of them both , when iust occasion shallb● offred : yea it may rather be trulie affirmed that without true humilitie 〈◇〉 man is trulie magnanimious , but a coward and slaue to his owne pass●ons , and by them hindred to practise true magnanimitie .

4 For as magnanimitie inciteth a man to vndartake great , and honor●ble actions vppon the consideration of the high , and worthy end wher● to God hath ordained him , ( and in respect of the dignitie of Gods imag● in him , S. Thom . 22. ● . 129. ar . 3. ad 4. and of other good gifts , and fauours receiued at Gods hands ) 〈◇〉 also humilitie , respecting the defects , and imperfections in man , moue●● him to haue a true conceit of his owne infirmitie , or rather of his owne nothing , and to shew it in due time , place , nd occasion by eternall acts : s● that a magnanimious Christian , will not onlie doe generous and hono●rable actions when it seemeth to him conuenient for the honour , an● seruice of God , but also will deiect himselfe to all offices , and actions o● humilitie , when like iust occasion shall require it . And therefore wher● as al morall vertues are reduced to foure heades , ( to wit , Prudence , Iustice Fortitude and Temperance , which are therefore called the foure Cardina● vertues ) it is to be vnderstood , that humilitie and magnanimitie , are so fa● from being opposit , or contrarie the one to the other , or yet to Fortitud● that S. Thomas accounteth them both as potentiall parts of Fortitude , reducing them thereto , D. Tho . virt . q . 1.12.26 . as to their head .

5 And forasmuch as magnanimity is as Aristotle saith , decor & ornamentu● virtutum , a beautie , grace , and ornament to all other vertues , and tendet● alwaies to perfection in the exercise and practise of them ( that is to say when it concurreth to the operation of anie other vertue , Aristot . Ethic . li . 4. c . 3. it maketh th● act most excelent and perfect ) thereuppon it followeth , that when 〈◇〉 magnanimious man doth the acts of humilitie , he surpasseth all othe● men therein , performing them in the highest degree of perfection : An● noe maruaile seeing that he which is trulie magnanimious , being withall trulie prudent ( for otherwaies hee could not bee trulie vertuous ) an● esteeming euerie thinge according to the true worth , and valew thereof , hath such a base conceit , of al earthlie and humane thinges ( in respect of the heauenlie and deuine ) that no man contemneth them so much as he , when occasion requireth .

6 Therefore Cicero teacheth expresslie that magnanimitie is : Animi cum ●●tione magnificentia humanas res , vt decet , contemnens : A magnificence , Tuscul . q . li . 4. or ●reatnes of the mind ioyned with reason , contemning all human thinges , as it is con●enient . And further he saith , that the magnanimious , and valiant man , s . Constans , sedatus , grauis , & humana omnia premens . Constant , sober , quiet , ●raue , and one that treadeth all humane thinges vnder his feete . So that ●lthough he be inclined to honour and glorie , yet it is with such modera●ion , and due regard of his owne desert , that he is neither vaine , glorious , ●or presumptuous , nor ambitious , waying al his deserts , and actions in the ●alance of reason ( for otherwise , he should loose the commendation of ●is vertue , and fall into vice ) and therefore whensoeuer he seeth the re●pect of humane honour , glorie , or earthlie commodities , encountred ●ith the consideration of Gods honour , and glorie , or of heauenlie , and ●uerlasting ioyes , he so much despiseth the former in respect of the latter , ●hat he treadeth them vnder his feete , and triumpheth ouer them by true ●umilitie , contemning yea , and abandoning both them , and himselfe , for ●he glorie , and seruice of God , saing with S. Paule : omnia arbitror , vt stercora , Philip . 3. ●t Christum lucrifatiam . I hould all thinges for no better then dung , and dirt , that 〈◇〉 may gaine Christ . Whereby it appeareth that magnanimitie is not empeach●d by Christian humilitie , and that the true magnanimious Christian , may ●rulie say with the same Apostle : Scio , & humiliari , scio & abundare &c. Philip . 4. I ●now how to be humble , I know how to abound , I am framed , and disposed euery where and in all occasions to be full , to be hungrie , to abound , to suffer pennry , yea , I ●an doe all thinges in Christ , who strenghtneth me . Thus saith the Apostle , who ●as a true mirrour , aswell of perfect magnanimitie , as of true humilitie , and ●ll other vertues .

● The like is also to be vnderstood of the concurrence of Christian mā●uetude , or meekenes , with true Fortitude , seeing that no man can bee ●rulie , and perfectlie valiant , if hee bee not withall , mansuit , benigne , and meeke .

For whereas mansuetude , or meekenes , is the vertue which properlie represseth the excesse of anger , and desire of reuenge , it is euident that no man can haue perfect Fortitude , without mansuetud , for he that is transported with choller , anger , and an appetit of reuenge , is rather to bee counted temerarious , or furious , then valiant , Cicero Tuscul . quaest . li . 4. seeing that true valiour neuer draweth a man beyond the bonds of reason , for as Cicero saith . Non est vlla fortitudo , quae rationis expers est . It is not anie fortitud , at all which is without reason .

8 Therefore the Lacedemonians , who were a most valiant people , Pl●tar . ●pus . de Ira reprim●nda . were accustomed alwaise before their battailes , to sacrifise to the muses , to the end they might be able ( as they thought by some good influence , or instinct of theirs ) to moderat their passions , and vsed also to temper th● exorbitant choller of their souldiars in warre , with the sound of soft , & sweete instruments , Idem . in comparat . Marcel . & Pelopidae . and specially of flutes . And Plutarck commendet● greatlie the valour of Chrysantus ( of whome Xenophon maketh mention 〈◇〉 for that he had such absolut commaund ouer his passions , and was with all so obedient , and obseruant of militarie disciplin , that hauing lifted v● his sword to strike his enemy , & hearing the sound of a retraite , he withdrew his hand , and forbare to strike out his blow .

9 Seeing then the proper office of Christian mansuetude , is no othe● but to restraine , and represse the furius excesse of anger , in such sort , tha● we may be masters thereof , and vse it as a whetstone to valour , and fo●titude ( that is to say , onlie to sharpen it in due manner , time , place , an● occasion ) who seeth not the ignorance and folly of Macchiauel in that h● holdeth Christs precepts , and counsels of perfect meekenes , benignitie , & patience , to be preiudiciall to true valour , and consequentlie to commo● wealths : as though it could be with anie reason imigined , that the meaning of our Sauiour Christ , was to bind vs to the performance thereo● with the publicke detriment of common welth , or the priuat iniurie o● anie third person , or the dishonour of God , which were not vertue , bu● vice , Chap. 22. nu . 28. and an offence to God , as I haue declared more particularlie , in th● 22. chapter , where I haue also signified out of S. Augustin , how christian may , and doe iustlie make warre , notwithstanding our Sauiours precepts of sufferance of wronges , & remission of iniuries .

10 Furthermore who knoweth not that the pardon of iniuries , whe● no third parson , nor the common welth , is damnified thereby , proceedeth of true generositie , and magnanimitie , & is an euident signe of mo●● excelent vertue : Aristot . li . 4. ethic . c . 3. & li . de virtut . And therefore Aristotle discribing the vertue of th● magnanimious , and valiant man , saith that he is nether vindex iniuriarum , vindicatiue , or a reuenger of iniuries , nor yet memor earum , nor so much as mindfull of them , but both forgeueth and forgitteth them . And Plato teachet● that Neque vlcisci decet &c. Plato . li . 8. de rep . A man ought not either to reuenge anie iniurie don● vnto him , nor to hurte anie man what wronge , or dammage soeuer he hath receiue● of other men . And Cicero speaking of the clemencie of Iulius Caesar in pardoning his enemies , preferreth it before all his famous conquestes , an● victories yealding thereof this notable reason : that his exploitis and victories in warre were not so entirelie , and wholie his owne but tha● his armies , and souldiars , yea fortune , and chance might challenge parte● of his praise , whereas the praise of the victorie , and conquest which hee got ouer his owne passions , and himselfe , when he perdoned his enemies , was holie his owne , and not to be communicated with anie other . And finally he concludeth notablie thus . Animum vnicere &c. Cicero pro M. Marcel . To conquer ● mans owne mind , to represse anger , and passion , to be moderate in victorie , and not ●●lie to raise a potent , and noble enemie , when hee is falne , and ouerthrowne , but also to amplifie , and encreas his former dignitie , he that doth this , I will not compare ●im with the worthiest men , but I iudge him to be most like to God . So he .

●1 We read also , that the remission of iniuries was notablie practised ●y manie other eminent men amongst the Paynimes , as by Licurgus the ●awmaker of the Lacedemonians , who hauing one of his eies strooken ●ut by a young man , that meant to haue killed him , Plutar . in Licur . not onlie pardoned him , but also tooke him into his house , and taught him philosophy , ●hereby to correct his manners , and made him in time a notable subiect , ●nd member of his common welth .

●2 Also Phocian , a famous captaine of the Athenians , being most vniust●ie , and vngratefully condemned to death by his common welth , charged his sonne , both to forgiue , and forgot it

●3 And Seneca , highlie commendeth Augustus Caesar , Seneca . li . 1. de clement . ca. 9. for pardoning a great noble man called Cinna , who had conspired his death , which clemency , hee saith , wrought most notable effects , not onlie in Cinna himselfe ( who euer after remained most affectionat , and faithfull to Augustus ) but also in all other men . For whereas Augustus hauing in forme● times bene most cruell , & vnidicatiue , was neuer free from conspiracies , nullis amplius insidiis saith Seneca , ab vllo petitus est : he was neuer after endaingered by the treasonable attempts of anie man . And of this point , manie other examples might be alledged , which I omit , seeing it is euident inough , that our Sauiour Christ commaunding remission of iniuries , ordained no more for the substance of the act , then that which the Painimes themselues both highlie praised , and most prefitablie practised , though the end and motiue which moued them thereto , was no other but either some vaine glorie , or els the desire to gaine mens affections , by the reputation of clemencie , or perhaps to auoyde the anguish , and torment which accompaned the passion of anger , and desire of reuenge , whereas wee Christians , remitting iniuries , for the pure loue of God , and our neighbour , doe gaine not onlie worldlie honour , ease , & contentment of mind , and the loue of men as the Painimes did , but also the loue of God , & our assured hope of a heauenlie , & euerlasting reward .

14 What then can be imagined in Christs doctrin of humilitie , mansuetude , and remission of iniuries , either contrary , or anie way preiudiciall to true fortitude ? Was there euer anie man more meeke , and humble , 1. Reg . 24. 2. Reg . 16. & 18. or that more freelie pardoned his enemies , then king Dauid , in whome our Sauiours ineffable mansuetude , humilitie , and charitie was prefigured ? And yet there was neuer anie man either more valiant or victorious thē he●

15 And the like may be said of Moyses , who was not onlie , most valian● but also as the scripture saith . Mitissimusomnium &c. The most meeke , and ge●tle of all men that liued vppon earth . Num . 12. And such were also the other two Chr●stian , and contemplatiue kings aboue named , to wit Henry the Emperou● and our king Oswald of England , in whom singuler valour , and milita● fortitude , notably concurred with perfect humility , mansuetude , and tr●● Christian simplicity .

16 And of this concurrence of all the moral vertues in Christians , M●chiauel could neuer haue bene ignorant , if he had not bene so graceless● as not to consider the effects of Gods grace , & that the same only giue● perfection of morall vertue , as I amply proued before . Besides that h● euidently shewed either his ignorance in history , or his malice in disse●bling that which he had read , seeing he ascribed want of valour , an● cowardise to Christians , whose valorous acts , and victorious conquest are celebrated by the histories of all countries , by the which it is man●fest that christians are much to be preferred before Paynimes , for marti●● prowes , and military valour , as may appeare by the famous victories 〈◇〉 our Christian Emperours , Eginard in vita Caroli . Baron . an . 772. & 804. Paul . Aemilius . in Carolo Magno & Carolo Martello . Baron . an . 731. Ioan . Vassaeus in Annalib . Hispan . Baron . an . Constantin Theodosius , and Charlemayne all thre● surnamed Magni , the great : in respect of their most famous , and worthy e●ployts in warre , of whom the last , to wit Charlemayne , twice ouerrann● and conquered all Germany , which neither Iulius Caesar , nor all the force o● the Roman Empyre could euer subdue before his tyme : to whom may b● added Charles Martel , and his sonne Pipin king of France , Pelagius , Froila , R●nimirus , and three Alfonsi , all kings in Spayne , and Ferdinand count of C●stil , and many others who with smale forces in respect of their enemies ouerthrew infinit numbers of Painymes , Saracens , or other Infidels .

17 I omit to speake of the great prowes , and valour of many other inferiour princes & Christian captaynes , renowned in all histories , 451. 8. 530. Aeti●● b Bellisarius , 553. narses , Paul . Aemil . in Philip . 1 Baron . an . 1098. Godfroy of Bullen , Naucler . gener . 49. Franciscus Sfortia , our two Englis● Captaynes , Polydor . Vergil . li . 23. Talbot , and g Aucut , the former terrible in France euen vnt● this day , and the latter famous in Italy . Besides Guicciard . li . 5 & 6. Consaluus surnamed the great captayne , and many others euen in our daies , whose valorous acts 〈◇〉 omit , not to trouble thee ( good Reader ) with a needles proofe of common experience , which is as cleare in it selfe , as the day light , or sunne shyne : and therefore it may be wondred how Machiauel could be so bewitched , or rather dronke with the dreggs of Atheisme , as to teach that our Christian religion maketh men cowardly , and base mynded .

18 But now let vs examine breefely the validity of the reasons , which moue him to preferre the Paynimes before Christians , for Magnanimity , ●nd valour . The first is because the Paynimes placed their felicity in worldly honour , dominion , and victories , and therefore directed al their ●ctions thereto : whereas Christians doe place it , saith he , in pouerty of ●●irit , humility , and contempt , of the world , in which respect he suspo●●th them to become base minded , and cowardly . Wherein I beseech thee ●od Reader , to note his malitious folly , in that he maketh Christian hu●ility , and contempt of the world , the end , or felicity of Christian reli●●on , whereas it is but the meanes to the end : for who knoweth not , if ●e be a Christian , as Machiauel professed to be , that the felicity which ●hrist promised , and the Christians expect , is to be vnited with God , first this life , and after eternally in euerlasting blisse : and that the same is to 〈◇〉 obtayned by pouerty of spirit , contempt of the world , and other ver●es , and yet so ; that no lawful vocation in any good common welth nor ●y mans duty towards his country , nor the lawful desire , or possession 〈◇〉 riches , and honours , nor the execution of valorous , and magnanimious ●ts either in warre , or peace , is hindred thereby , but all the same perfited 〈◇〉 the highest degree , as I haue sufficiently proued already in all this for●er discourse concerning Christian religion , and especially in this , and ●●e two last chapters .

●● Whereby the malice of Machiauel may appeare , in that he not only ●raftily dissembleth our Christian doctrin , concerning aswel mans felici●● , as the meanes to obtayne it , but also idly compareth the end ( which ●e Paynimes proposed to themselues ) with some part of the meanes that Christians vse to arriue to their end , and therefore he maketh not his op●osition , and comparison , betwixt the desire of honour ( which was the ●nd of the Paynimes ) and mans vnion with God , and euerlasting ioye , which is the end ; and felicity of Christians ) but with humility , pouerty ●f spirit , and contempt of the world , which our Christian religion teach●th , as the way to our end .

●0 Yf therefore we compare our end , and true felicity , with that other ●nd , and supposed happines of the Paynimes , and examine whether of ●oth may be more forcible , and potent to moue men to acts of magnani●ity , and valour , we shall easely see Machiauels absurdity extreame igno●ance , and folly .

●1 For first , who is so simple that knoweth not , how farre the assured ●ope , and expectation which Christians haue of eternall ioyes , and felici●y , ouerwayeth all temporall respects of transitory honour , pleasures , or commodities ? Which is euident in common experience , seeing that , infi●it numbers amongst Christians in all tymes , and ages since our Sauiour Christ , haue abandoned all worldly welth , honours , delights , yea their very liues for the loue of God , and the hope of heauenlie ioyes , and li● euerlasting .

22 Secondlie who knoweth not also , that the true Christian is no mo●● debarred , or excluded from the lawfull desire , acquisition , and possessio● of welth , honour and dignitie , then the Painim , yea , and that Christia● both may , and doe possesse , and enioy all worldlie honour , and commod●ties no lesse then anie Painim euer did , and with so much more conten●ment , and securitie , by how much more they referr the same to the h●nour , and seruice of God , and vse it onlie as a meane to obtaine eterna● felicitie : Matth . 6. according to our Sauiours precept . Primum quaerite regnum D● &c. First seeke the kingdome of God , and the righteousnes , or iustice thereof , a● all thinges shal be added vnto you . Where vppon it followeth , that the Chr●stian , hath not onlie the end , and temporall happines , that the Paynmes sought ( to wit honour , welth , and dominion ) in greater perfectio● then they : but also the assured hope , and expectation of euerlasting ioye● which being added to the other , and incomparablie exceeding it in es●●mation and valew , must needes be of farre more force to moue men the acts of valour , and euerie way to dischardge their duties to the prince , and common welth , then the bare , and onlie hope , or desire any temporall , and transitorie felicitie , as for example .

23 Let vs put the case , that a Paynim , and a Christian goe together the warre to fight for their countrie , and that the Paynim hath this on● hope , that if he behaue valiantlie , and escape death with victori●● he shall haue great honour , and temporall reward , and if he be sla●ne , he shall leaue behind him an eternall fame of his valour . A● on the other side the Christian hath not onlie the same hope of tempora● honour , fame , and reward ( whether he liue , or die ) but also an assur● expectation of eternall felicitie ; who then seeth not that the Christia● hath both greater aduantage of benefits , and also a farre greater motiu● and spurre to valour then the Paynim ? Besides that , it cannot be denie● but that he , who putteth his felicitie in wordlie thinges , wil be loth 〈◇〉 leaue them , and consequentlie loth to die , and therefore the wise ma● saith verie well , Eccl. 41. and trulie . O mors , quam amara est memoria tui , &c. O dea● how bitter , is the memorie of thee , to a man , that hath peace , and contentment● his substance ? That is to say , that placeth his felicitie in the world , and 〈◇〉 worldlie thinges .

24 Whereuppon it followeth , that such a one is commonlie timorou● fearefull , and loth to venter his life in any occasion : whereas he , whic● according to our Christian doctrin , esteemeth the world , and all the h●nour thereof , to be no better then traslie , and holdeth death to be bot● and end of humane miseries , and the way , or dore to eternal felicitie , and saith with the Apostle . I desire to be dissolued , or to die , and to be with Christ . Philip . 1. such a one I say , willinglie , and ioyfullie , ventereth his life in anie iust occasion , and therefore is trulie valiant , which is so euident of it selfe , that ●t needeth no further proofe . So that I may well conclud , that if Machia●●l had not bene either extreemelie ignorant , and blind in not knowing the end , and felicitie of Christian religion ( being himselfe by profession a Christian ) or els most malitious in dissembling his knowledge thereof , he could neuer haue bene so absurd to affirme that Painimes , were more valiant , and magnanimious then Christians , by reason of the end , and felicitie which they proposed to them selues . And thus much for his first reason .

●5 His second reason is that though Christians do esteeme Fortitude , for a vertue , yet they place it , principallie in suffring , and not in doing , or attempting , which as he supposeth , maketh them more patient in suffring ●niuries , or torments , then couragious in assailing their enemies , and in that respect hee houldeth them to bee lesse valiant then the Painimes . Wherein he also notably bewrayeth his ignorance , concerning the nature , and office of true Fortitude , seeing that Aristotle , and all the Painim philosophers , requiring thereto specially two thinges : the one patience to suffer , and the other , courage to attempt , doe principally place it in the former , and not in the latter , as appeareth manifestlie , not onlie in the Ethics of Aristotle , but also in the Tusculan questions of Cicero , Aristotle . Ethic . li . 3. c . 6. 7. 8. & 9. Tuscul . quest . li . 4. who giuing diuers diuinitions of Fortitude out of the philosophers , al to one purpose , and effect , concludeth it to be according to Crisippus . Scientiam rerum perferendarum , the science , or knowledge to suffer thinges , or affectionem animi in patien●● , & preferendo , humanae legi parentem , an affection of the mind , obeying the highest , and cheefe law , in bearing , or suffring with patience . And againe , in an other place , he saith , that as Fortitude , is most proper to man , Ibid . li 2. Seneca . praefect . li . 3. natural . quest . so it consisteth principally in the contempt of death , sorrow , or payne . And finally Seneca affirmeth that the highest , and most perfect part , or vertue in man , is to suffer all maner of trouble , and aduersitie with alacritie . Whereby we may see , that although courage to assault , or offend an enemie , in a iust cause , is verie requisit to fortitude : yet the speciall commendation , and praise thereof , consisteth in he contempt , and patient suffring of death , or paine : it being most euident , that it is not onlie farre more difficult , but also more contrarie to our infirme nature , to sustaine , and suffer death , or torment then to assault an enemie : and the reason why cowards dare not encounter or assaile other men , or vndertake great attempts , is the feare they haue of death , or of some paine , and harme , and he which is resolut ta endure , and , suffer death cannot want courage to assault , or attempt , and consequentlie hee h● both the conditions requisit to fortitude .

26 And in this respect , our Sauiour Christ ( who was the master & t● mirrour of al vertue ) choose rather to shew his most eminent fortit● in suffring , then in attempting , wherein also the glorious Martirs of ● Church haue imitated him , and thereby excelled all other sorts of men● the vertue of fortitude , seeing , as I haue said , it is most manifest , that th● who haue courage , and force to endure vnspeakeable torments and cr● death , that our Marters ( as well women and children , as men ) haue suff● would haue bene as readie to attempt anie thinge whatsoeuer possible man , or to assaile whole armies of men , if respect of concience , and th● dutie had required it : whereuppon it foloweth that Christians , who Machiauels owne confession doe place fortitude , rather in suffring , then attempting , and shew farre greater resolution , and courage therein , th● euer the Painimes did , doe not onlie conceiue trulie of the nature , office of that most excellent vertue , but also haue it in the highest degre● and greatest perfection that may be , whereby it appeareth that Machiau● second reason , against the valour of Christians , serueth for no other pu●pose , but to discouer his ignorance , and to proue the Christians to be fa●● more valiant , then the Painimes , which he absurdlie denieth .

27 It resteth now , that I examine a third reason , which he giueth to t●● same purpose , affirming that the ancient Painimes were more valiant , t● the Christians are , because they were more disposed thereto by the vse● bloudy representations , and spectacles , as of the continuall slaughter beastes , which were dailie sacrifized euerie where , and of the combats● the gladiators , vsed ordinarilie amongst the Romans , in sight and presen● of all the people .

28 But if this reason were good , it would folow , that butchers , & tho● which dwell neere about the butchery , or shambles , and barber surge● which vse dailie to let men bloud , yea , and hangmen , or other mineste● of iustice , who are accustomed to kill , and quarter men , should bee ve●● valiant , and especially the people of Mexico in the west Indye , before th● were conqured by the Christians , should also by this reason , haue excell● in valour , and fortitude , seeing they vsed to sacrifice men in such abou● dance , that sometimes fiue thousand were sacrifized in Mexico in one da● and yet neuertheles Hernando Cortes the Spaniard with a handfull of me● I meane some six , Acosta ; Histo . Indiae occid . or seauen hundreth , ouerthrew manie thousands o● them in diuers battayles , and in the end conquered their country .

29 And no maruaile , seeing that the vse , & custome of shedding blou● doth rather induce men to a beastlie ferity , fiercnes , and cruell , then 〈◇〉 true valour , for which cause butchers , and hangmen , and such other mi●isters of iustice , are in our countrie , excluded from Iuries of life , & death , ●s cruell , and merciles men , who may consequentlie , bee presumed to bee ●owardlie , and fearefull , and therefore farre from true valour , seeing that ●owardise , and cruelty doe commonlie concurre : Zouar . Annal . to . 3. Nicephor . li . 18. e . 41. Baron . an . 602. Paul . Diacon . li . 16. in fine . & alij . which Mauritius the ●mperour , obserued , and iustlie feared in Phocas , who after slew him , and ●is children : for when Philippicus tould Mauritius that Phocas was coward●e , and fearefull , then saith Mauritius , hee is cruell , and bloudie , as I ●aue signified more at large , vppon an other occasion , in the Chap. 35. nn . 30. first part ●f this treatise .

●0 So that whereas true valour , and magnanimitie ( which neuer passe ●he limits of reason ( are according to the doctrin of all philosophers , all●aies accompanied with humanitie , and pietie , and compassion : this Archpoliticke Macheauel , imagineth a kind of valour , fraught with beast●●e inhumanitie , and bloudie cruelltie , and disposeth men thereto , by hor●ible , and inhumane spectacles of murdring combats , & effusion of bloud , ●he custome whereof , though it may seeme some way to mitigate , and ●emper the exorbitance of feare , yet prouoketh , and draweth men in the end to feritie , and cruelltie , which as I haue said , is commonlie , seconded , with temiditie , and cowardise , and can neuer accompanie true valour , and fortitude .

●1 But what should I say of his other fond deuise , in reiecting , our Christian names , and preferring the names of Painimes , as more fit for common welth ? As though Alexander the great , or Iulius Caesar , Pompey , First part . 10. chap. nu . 11. 12. 13. 14. 2. part . chap. 15. & 16. or Brutus , or anie other Infidle , may be compared with our Christians in ver●ue , seeing I haue made it manifest , a heretofore , that though some Pai●nimes had the fame , and commendation of some one , or a few vertues , yet none of them had euer anie perfection of vertue , and that the same , cannot bee had but onlie by Gods grace , which is proper to Christian religion : In which respect our Christians , following the example , & docttrin of our Sauiour Christ , and being assisted with his grace , and holie spirit , arriue to the highest perfection of vertue , that humane frailtie , may possiblie attaine vnto : wherevppon it foloweth , that the vse of our Christian names , is most politicall , seeing they are motiues to draw vs to ●imitat the most holie , and vertuous exampls of those blessed Saints , whose names , we beare , and so to bee excellent members of our common welth , by practise of all vertue : besides that they doe also admonish , & moue vs to craue their helpe , and succour , and to obtaine Gods mercifull assisttance by their intercession , for our selues , and for the common wealth , with exceeding great benefit to both : as I would shew heere by manie reasons , Chap 15. per totum . and examples , were it not that I haue sufficientlie performed alreadie in the an . 544. procopius de bello Goth . first part of this treatise , when I treated of miraculo● victories , and shewed by euident examples , not onlie that true valour , 〈◇〉 fortitude , is the speciall gift of God , and that all good successe , and vict●rie in warre proceedeth of Gods will , and fauour , but also that man● townes , and citties , whole prouinces , countries , kingdomes , and armi● haue bene verie oft defended , and concerned , miraculouslie by the patr●nage and protection of Angels , and Saints . As the citty of an . 544. procopius de bello Goth . Sergiopolis d●liuered from the seege of Cosdroes king of Percia , by S. Surgius : an . 601. Aimon . li . 4. c . 87. & 88. the arm● of the kinges Theodobert , and Theodorik in France , assisted against Clotarius 〈◇〉 an Angel : and an an . 602. Paul . Dicon . li . 4. c . 5. other armie of Ariulphus duke of Spoleto in Italy , pr●tected , and helped against the Romans by S. Sabinus : besides the like ben●fit , and miraculous victorie which an . 718. Rodericus Toletan . l. 4. c . 2. vassaeus . chro . Pelagius king of Spaine had again● the Sarazens by the assistance of the blessed virgin Mary : as also king an . 749. Baron . to . 9. hoc anno . P●pin of France , had the like by S. Swibert : king an . 880. Polidor . Vergil . li . 5. Guliel . Malmesb . li . 2. ca. 4. Alured in England , again● the Danes by S. Cutbert : an . 825. Vassae . in annal . Rodericus li . 4. c . 13. Ronimirus king of Leon in Spaine , against the Moo● by S. Iames : an . 915. Sigonius de regno Ital . hoc anno . Luitprandus li . 2. c . 14. Pope Iohn the tenth against the same people in Apulia , b● S . Peter , and Paule : cod . Seculo . Ioan . Curopal . hist . Zimisces Emperour of Constantinople , against the Scith●ans , by S. Theodorus the martir : an . 1098. Paul . Aemil . in Philip . 1. Baron . hoc anno . Godfroy of Bullen against the Turkes , Sar●zens , and Persians , by an apparition , and admonition of S. andrew : an . 1212. Roderic . Toletan . l. 8. c . 10 Alpho●sus the eight king of Castil , against the Sarizens , by the blessed virgin Mar● an . 1480. Naucler . in Chron . Generatio . 50 The knights of the Rhodes against the Turkes , by a Saint , or Angel , wh● fought for them in the aire : eod . Seculo . Maffaeus histo . Indiae . The king of Congo , a Christian in Ethiopi● against his brother an Infidel , by the inuocation of the holie name o● Iesus , and of S. Iames : an . 1532. Surius comment . hoc anno . The towne of Guintium in Hungary against Solym● the Emperour of the Turkes by an Angel , who appeared , and fought o● horsebake in the aire : and finally that the eod . Seculo . Pietro Genti●e● Vandonio of the Siege of malta . castle of S. Elmo in Malta , wa● defended against a potent army of the same Soliman in the last age , by th● glorious virgin Mary , S. Paule , and S. Iohn Baptist : Of all which example I declared the particuliers in the fifteene chapter , of the first part of th● treatise , and therefore content my selfe to haue onlie touched the sam● breefflie here in this place , to the end it may appeare what soueraigne b●nefit wee Christians and our common welth , haue by the protection o● Angels , and Saints . whereuppon I conclude , that seeing the vse of the names may animat vs , not onlie to emirate their most excellent vertue● but also to seeke , and procure their helpe , and succur , as well in our publike , as our priuat distresses it followeth that the same are without comparison more behouefull vnto vs , and fit for common welth , then th● names , of Pagans , and Infidelles , who neither after their deathes can releeue vs , nor in their liues could leaue vs anie example of true , and perfect vertue , but onlie a shadow of some good parts ( for so I may rather terme them , then vertues ) and those for the most part stained , if not ouerwhelmed with notable vices .

32 For who seeth not , that he which shal propose to himselfe the example of Alexander the great ( who was held for a mirrour of valour , and fortitude ) shall rather become vicius , then trulie valorous , or vertuous , seeing his vices were so manie , and such , that they not onlie drowned his supposed , vertues , but also drew him to his vntimelie death , making him so odious to his best frindes , that they poysoned him ? And what true vertue was there in Iulius Caeser and Pompey , whose prowes , and valour tended to nothing els but to satisfie their insatiable ambition , which in the end distroyed both them , and their common wealth ? whereas the volour of Gods fathfull seruants , and Saints ( as of Moyses , Iosue , Gedeon , Dauid , the Machabees , and of our christian souldiars , and captaines , S. Mercury , S. George , S. Sebastian , S. Martin , S. Mauritius , S. Eustachius , and manie others ) was accompanied with all vertue , with true christian charitie , mansuetude , patience , and humilitie , and neuer tended to other end , but to the seruice of God , and to the good of their countrie ? Who then can deny but that the names , and examples of these , are more fit to animate men to perfect magnanimitie , valour , and vertue , then the names and examples , of Painimes , who had neither true valour , not any other vertue in perfection ?

33 Now then to conclude concerning these obiections of Machiauel , & his reasons , I doubt not but thou seest good Reader what a graue , and learned doctour the world hath got of this Archpolitike , who to make good his new doctrin ( which was deuised , no dout by the diuel for the destruction of men , and common welths ) not onlie impugneth , the Christian religion , Which he him selfe professed , but also frameth an other morall philosophy , then hath hetherto bene heard of in the world , all tending to the establishment of an inhumane barbarous , and tirannicall pollicy , which howsoeuer it is admired of sensuall , and ignorant men , yet being waighed in the balance of reason , and tried with the touchstone of true , and solied learning , presentlie bewrayeth both the ignorance , and the malice of the forger , or author theteof . And this shall suffise touching him vntill an other occasion be offred .

That the Christian religion which geueth true felicitie to common welth , is no other but the Catholike Roman religion , because the same onlie hath the true Christian , and Euangelicall perfection , consisting in the imitation of Christ : an● that consequentlie it hath the onlie meanes to vnit man with God . CHAP. 25.

1 I Hope , good Reader , thou hast alreadie sufficientlie seene in the precedent discourse , aswell the veritie of Christian religion as also the dignitie , excelencie and necessitie of it in common wealth , seeing I haue euidentlie proued the admirable effect thereof in vniting man with God , wherein consisteth not onlie the perfection of religion , but also the true felicitie of man , and common wealth . And therefore I will now accomplish the rest of my promise , & shew that the christian religion whereof I haue hitherto treated , is no● other but our Catholik religion , so called to distinguish it from the sects that professe also the fayth of Christ in these dayes . And this I shall performe sufficiently , if I proeue , as I hope to doe , two thinges , properly belonging to this subiect , The one is , that no other religion but the Catholike Roman hath the meanes before declared to vnite man , and common welth with God . The other is , that all the sects of these dayes , doe hold , and teach many poynts of doctrin , repugnant both to the verity o● Christian religion , and also to true pollicy wherein neuertheles I meane not to treat particulerly of the opinions of euery sect ( for it would require a larger discourse then can stand with , my present intention ) but only to touch principally Lutheranisme , and Caluinisme , concerning those poynt● only where in they , and all other sects for the must part agree , amongst themselues , and dissent from the Church of Rome , and therefore prouing my intent in them I shall proue yt in all the rest .

2 Now then to speake of the meanes that are in our Catholike Roman Religion to beatify man , and common welth , thou mayst remember , good Reader , that I haue amply proued three thinges , both by philosophy , and diuinity . The first is , that the end , and felicity both of man in this life , and of common welth , Chap. 4. 20. & 21. Chap. 17. & 21. consisteth in mans vnion with almighty God specially by the meanes of contemplation . The second is , that in this vnion with God there is such ineffable sweetenes , and delectation , that it may worthily be counted mans felicity in this life . The third , that the only way and meanes for man , and common welth to attayne to this vnion with God , and felicity , is the perfection of Christian religion , consisting in true faith perfect charity , contempt of the world , Chap. 18. 19. 20. & 21. abnegation of our selues , pouert● of spirit , chastity , and purity of heart , mortification of our passions , & affections , the continual vse of the sacramens of Gods Church , and finally meditation , and mental prayer , all which concurring together , doe make that true Christian contemplation , which I haue proued to be the end , and felicity of man in this life , and of common welth . And therefore , if I shew that all this concurreth in most excellent manner in our Catholike religion , and that no other hath any vse , or true knowledge thereof , it cannot be denyed , but that I proue the same , to be that true Christian religion , wherein the happynes of man , & common welth consisteth .

3 This I hope to proue clearely by euident reasons , and by manifest experience , both which doe couince that the Euangelicall perfection which our Sauiour taught , as well by his example , as by his doctrin is , and alwayes hath bene practised only in the Roman Church . Therefore whereas the perfection of Christs doctrin consisteth partly in his Precepts , partly in his Counsels ( as I will make it manifest heareafter ) I will now declare for the present ; first , what were the Counsels of our Sauiour , Secondly that not only his Apostles , but also infinit other Christians in theyr tyme , obserued the same , Thirdly that there vppon grew the contemplatiue , and religious life , instituted first by the Apostles themselues , and after propagated throughout all Christendome , and deryued to our tyme by the most worthy , and famous men that haue bene in the Church of God : And lastly , that the Roman Catholikes hauing the true practise of our Sauiours Counsels in religious disciplyn , haue also the true meanes to arryue to perfect vnion with God , which is the end , and felicity of man and common welth .

4 For although not only religious men , but also euery man of any lawfull state , or vocation , may be a perfect Christian , and vnited with God ( as I haue amply proued in the 22. and 23. chapters ) yet , for as much , as there are two kyndes of perfection , and diuers degrees therein , if I proue that the highest degree of Christian perfection consisteth in the obseruation of the euangelicall Counsels , and that the Catholike Roman Church , hath the true vse , and practise thereof , yt must needes be graunted , that the same Church , hath the highest degree of Christian perfection : which being proued , it will also follow , that it hath all the inferiour degrees subordinate thereto , and consequently that it hath all the perfection of Christian religion .

5. The Counsels of our Sauiour ( which comprehend in them selues all the perfection of his precepts ) consist principally in three 〈◇〉 to wit , voluntary pouerty , chastity and obedience , which are called his Counsells , 〈◇〉 distinguish them from his Precepts ( to the obseruation whereof , eue● man is bound ( where as no man is bound to obserue his Counsels , fa●ther then he list to bynd himselfe , and therefore our Sauyour inuited an● encouraged vs thereto , with the proposition , and promise of extraord●nary rewards : for as we see in all well gouerned common welths , th●● extraordinary remunerations are giuen to those , that doe heroycall ac● whereto , they are not bound by the law ( as amongst the Romans besyde the ordinary pay ordayned for euery souldyar there were dyuers crowne and other particuler honours appoynted for such as shewed extraordina●● valour , and did notable seruices , beyond theyr obligation ) so also o● Sauiour ordayned in his law singuler , and specall rewards for tho●● which shal performe the heroycal acts of his Counsels , whereto he boun● no man .

6 And although yt may perhaps be expected that before I passe furth●● I should proue , the same more amply , as also that there is a distinctio● to be obserued in the scriptures betwixt our Sauiours Counsells , and hi● Precepts ( which our aduersaryes deny ) yet because I meane to perform both the one , and the other , very fully hereafter when I shall treat of euery euangelical Counsel in particuler ( which I intend to doe only in generall ) I will therefore content my selfe for the present , to shew the groun●des in the holy scripture , from whence we deduce our Sauiours Counsels and then proceede to declare how they were performed by the Apostle● and other Christians in theyr tyme , and deriued from them to vs by a continuall succession of doctrin , and practise .

7 The first euangelical Counsel whereof I spoke , was voluntary pouer●● which our Sauiour counselled , when he sayd , to the rich yong man . Si v● perfectus esse , ●atth . 19. &c. Yf thou wilt be perfect , goe , and sell all that thou hast , and giue it 〈◇〉 the poore , and thou shalt haue a treasure in heauen . The second , which was chastity he aduised , when speaking of the theree kynds of Eunuchs , and particulerl● of those who held themselues for the kingdome of heauen ( by voluntary chastity ) he added , ●id . qui potest capere capiat , he that can take it , let him take it . The thin● ( which was obedience ) or rather al three together he counselled , when he sayd Qui vult venire post me abneget semetipsum , ●atth . 16. ●arc . 8. tollat crucem suam , & sequatur me . 〈◇〉 which wil come afterme , let him deny himselfe take vp his crosse and follow me . In whic● words he included al religious perfection consisting in the imitation of him in his perfect obedience to his voluntary pouerty , in his most chast and singl● life , in the abnegation of himselfe , and in the cariage of his crosse wherin i● added in S. Luke , c . 9. quotidie , euery day , giuing to vnderstand , that he which wil● follow our Sauiour Christ , as he aduiseth must not onlie beare with patience the crosses and afflictions which now , and then may by chaunce fall ●ppon him , or bee laid one him by others , but also must dailie cary his ●wne crosse , that is to say crucifie his owne flesh , as the Apostle saith , Gal . 5 with ●e concupiscences thereof , mortifiyng his passions and affections , with con●inuall penance , and austeritie of life .

● These were the Counsels of our Sauiour , which not onlie he him●elfe , but also his Apostles practised , and performed , as appeareth by ●hat which S. Peter said to him , Ecce saith he , reliquimus omnia , Matth . 19 & secuti ●●mus te , quid ergo erit nobis ? Behould Lord , wee haue forsaken al that we had & ●aue followed thee , what therefore shal we haue ? In which words of S. Peter , ●re included these three pointes of perfection before mentioned , as the ●o first ( to wit , pouertie and continency ) in that he said we haue forsaken ●ll thinges , whereby as S. Ierome noteth against Iouinian , it is signified , D. Hierom . li 1. in Iouin . ●hat such of them as were maryed , had leaft their wiues , aswell as their ●arents , and substance ( for otherwaise they leaft not all ) and this hee ●lso confirmeth by the answere of our Sauiour to S. Peter , Matth . 19. wherein hee ●ade mention of wiues , saying . whosoeuer shall forsake his house , or brethren , 〈◇〉 sisters , or father , or mother , or wife , or lands , for my name , he shall receaue a ●andreth fold , and haue life euerlasting .

Also S. Hierome affirmeth , that though some of the Apostles , Hieron . vbi supra . & Apol . ad . Pam . were ●aryed before their apostelship yet afterwardes , they had no vse of ●heir wiues . And in an other place he saith , that al the Apostles were ei●●er virgins , or post nuptias continentes , continent after their mariage ..

Furthermore their obedience was also signified in that S. Peter said . ●ecuti sumus te , wee haue folowed thee . Meaning that they had resigned ●hem selues wholie to him , to obey him as their Lord , obseruing ●xactlie his commaundements , and instructions , as his disciples , sub●ects , and seruants .

●0 And these vertues were not practised onlie by the Apostles , but ●lso by innumerable other Christians , in their time , partlie seuerallie , & ●artlie ioyntlie : for we read in the acts of the Apostles , that verie ma●y of the first Christians in Hierusalem , liued in common , hauing sold all ●heir possessions , and goods , and laid the price thereof , Act. 4. at the Apostles ●eete , and that Ananias , and Saphira were both of them punished by S. ●eter with suddaine death , for retaining part of the price of that which ●hey had sold . We read also , that manie vsed in the same time , bidem . c . 5. not on●ie to abstaine from mariage and liue continent , but also to bind themselues thereto by vow , as the widowes did , which were receiued to ●he ministerie or office of women Deacons , of whome S. Paule saith , Timoth . 5. that they had a will to marry , hauing damnation because they had broken their first faith ,

Act. 21. Euseb . li . 3. Eccle . hist . c . 30.

Martial . ep ad Tholosa . c . 8.

Abdias in vit . S. Matthei .

Baron in Mar●yrologio 21. die Septemb .

Gregor . Nissen . ho . 4. in cant .

Ambros . li . 2. de virgin .

Epiphan haeres . 78. vide . martyrol .

Baron . die . 23 Septem .

1. Cor . 7.

that is to say , their vow of continency , and chastitie , as shal be decleared further hereafter .

11 Also the acts of the Apostls doe testify , that Philip the Deacon h● foure daughters virgins who ( as yt appeareth by the testimony 〈◇〉 Policrates , alleadged by Eusebius ) remayned virgins all theyr lyues . A● Martialis , a disciple of our Sauiour , saith of himselfe , that he perswad● Valeria the virgin , to vow her chastitie to God . And Abdias witnesse that S. Mathew the Apostle , did consecrat Iphigenia , the daughter o● king in Ethiopia , to the seruice of God , that is to say , hee did veil her 〈◇〉 the custome is still in the Church ) to serue God in virginitie . And Ambrose , S. Epiphanius , and diuers others testifie , that Thecla being co●uerted to the Christian faith by S. Paule , did by his instruction , and pe●suasion , forsake her spouse , to whome she was handfast , and remain● a virgin . And no maruaile that S. Paule moued her thereto , seeing h● exhorted all men , and women to a single , and continent life , after 〈◇〉 owne example , volo , saith hee , omnes esse sicut meipsum . I desire that all m● may be as I am , that is to say vnmaried , and continent , of which point shall haue occasion to speake more amplie heareafter , for here m● meaning is , but to insinuat these thinges concerning the Euangelica● Counsel of Chastitie , leauing the further discourse , and proofe there●● to other occasions , which will bee offred heareafter , as I haue signified before .

12 Therefore to proceede ; not onlie pouertie and continency , but all obedience was practised ioyntlie with them in the Apostles time in retired religious ,

S. Hierom . de script . Eccleciast .

Euseb . Eccl. hist . li . 2. ca. 16.

Cassian . li . 2. ca. 5. & collat 18. ca. 5.

and contemplatiue life , consisting in the practise o● those three vertues , and in all kind of mortification , as appeareth euidentlie by that which diuers ancient Fathers , and other approued autours doe testifie of great numbers of Christians , embracing that ma●e of life , vnder S. Marke the Euangelist , at Alexandria in Egipt , where he was bishop .

13 And for as much , as all Christian perfection ( consisting in the obseruation of our Sauiours Counselles ) was exercised in that kind o● life , at that time , I will relate some perticulers thereof , out of an ey● witnes of the same , though hee was himselfe no chirstian , to wit Phil● the Iew ; Philo . de vita . contemplat . who in his treatise de vita contemplatiua , discribeth the mane● of life which the first Christians led at Alexandria vnder S. Marke ; For which cause S. Ierome placeth him in his catalouge of our ecclesiasticall writers , S. Hieron . de scriptor . ecclesiast . quia librum , saith he , de prima Marci &c. because hee wrote 〈◇〉 booke of the first Church of S. Marke at Alexandria wherein he greatlie commended our Christians , and signified that they liued not onlie there , but also in diuer● other prouinces , and called their houses monasteries . Thus saith S. Hierome , and ●ddeth further , ex quo apparet &c. whereby it appeareth , that the first Church ●f the faithfull was such , as our monkes doe now desire , and endeuour to bee &c. Euseb . eccles . hist . li . 2. c . 16. ●u●eb●●● also affirmeth the same of the first Christians in Alexandria , al●eadging out of the same booke of Philo , that those which professed the contemplatiue life in diuers parts , and especially about Alexandria , renounced all their possessions , and the care of worldlie busines , that ●hey retired themselues from townes , and cities into the fieldes , and ●olitarie places , vnder certaine particular heads , or gouernours : That ●hey had a holy place , or dwelling called Monasterium , a Monastery where ●hey liued , and celebrated their misteries of holie life . That they laid ●he foundation of continency in their soules , to build other vertues ●ppon it . That none of them did vse to eate , or drinke , before the sunne was sett , that some of them did not so much as thinke of meate , once in three daies , yea that some abstained six daies together . That ●heir refection was commonlie bread and salt , and their drinke water , ●nd that those which were more delicat then the rest , added somtimes ●issop to their bread . That there were also amongest them , ancient and ●ould women , professing chast life , and contemning the pleasures of the body , who in their congregations , were seperat from the men . That they had the same exercises of reading the holie scriptures , of singing ●himnes , and psalmes , of fasting , and watching ( especially about the time of our Sauiours passion ) the verie same saith Eusebius that were vsed in his daies , and finallie , that certaine men , Idem ibidem . to whome the charge of the ecclesiasticall ministery was committed , gouerned the rest .

●4 This with much more , which for breuities sake I omit , is related by Eusebius out of Philo concerning the contemplatiue , and monasticall life , of the Iewes , conuerted to the Christian faith about Alexandria , & diuers other places of Egipt , which booke hee intituled , de vita contemplatiua s●pplicum , of the contemplatiue life of suppliants , or those whose speciall office was to pray , and praise God ; whome he also calleth in the same booke Therapeutas , that is to say , worshippers ▪ giuing to vnderstand , that their contemplation ( which he also called philosophie ) consisted principallie in praier , and such other thinges as belong properlie to the worship of God .

15 And although Philo doth not name those of whome hee writeth Christians , but Essaei , Ioseph . li . 2. de bel . Iud . c . 7. & antiquit . li . 18. ca. 2. and therfore may seeme to treat of a sect of the Iewes called by Iosephus Esseni , whose institut in some thinges resembled our Christian religion ( for so doe our aduersaries say , to answer vs concerning this testimonie of Philo ) yet it is to bee vnderstood , fir●● that those Esseni which Iosephus mencioneth , were farre different fro● the Essaei of whome Philo treateth , for that they vsed manie erroniou● and superstitious thinges , which are not ascribed by Philo to the Essa●● Secondlie , that there were three different sorts of men , whereof tw● were called Esseni , Epiph . de . haeres . haer . 10. li . 1. Iosephus . vbi supra . haeres . 29. and the third Essaei , or Iessaei . The first were Samaritan called Esseni , of whome S. Epiphanius maketh mention in his booke 〈◇〉 heresies . The second were Iewes , called also Essaeni , of whome Ioseph● treateth largelie in his booke de antiquitatibus , & de bello Iudaico . Th● third were Christians called Essaei , or Iessaei ( as S. Epiphanius readeth it i● Philo ) so named either of Iesse Dauids father , or of Iesu , because ( saith 〈◇〉 Epiphanius ) they proceeded from him , and beleeued in him , to whic● purpose hee also noteth , that the faithfull , who first beleeued in Ies● Christ , were called Iessaei , before they had the name of Christiani , whic● was first giuen then at Antioch . Act. 11. And of these Iessaei saith S Ephiphaniu● Philo wrote who celebrating their praises , and treating of their mona●steries circa Mariam paludem , Epipha . vbi supra . about the marsh , or lake called Maria n● de alijs , saith he , narrauit quam de Christianis , treated of no other sort of me● but of Christians .

16 Thus saith S. Epiphanius , who was him selfe a Iew by birth , and ve●ry learned in their lawes , and ceremonies , and therefore could we● ynough distinguish betwixt their sects , and the Christians . Besides tha● not onlie S. Hierome , and Eusebius ( as I haue declared before ) but als● Sozomenus , Sozom . li . 1. c . 12. Beda . in prologo sup Mar. Niceph , li . 2. c . 16. S. Bede , and Nicephorus doe plainlie affirme , that the Essaei , whos● contemplatiue , or monasticall life , Philo describeth , were the Christian who liued in Alexandria , vnder S. Marke : so that no man can denie th● same , except he will be so shamlesse to oppose himselfe to the vniform● consent of so manie ancient , and learned Fathers of the Church ; and h● that list to see further proofe thereof , let him read Cardinall Baronius i● his first tome , Baron . To . 1. an . 64. an . 64. where hee handleth this matter amplie , an● learnedlie .

17 Therefore it is euident that monasticall life was instituted by th● Apostles themselues , 1 ▪ Pet . 1. Philo de vita Contemplat . seeing it cannot with anie reason be imagined that S. Marke the holie euangelist , ordained it in Egipt , without the consent , or rather the expresse order of S. Peter , who conuerted him to th● faith of Christ , and loued him so dearelie , that he called him his sonne , and made him bishop of Alexandria , and gaue him all his instruction● for the writing of his gospell . Besides that it appeareth in Philo , tha● there were the like monasteries , and places designed for Christian contemplation in diuers parts at the same time aswell in Greece , as other countries , where the Christian faith was receiued , which could not be 〈◇〉 generall in the Apostles time amongst Christians , if they ( I meane ●●e Apostles ) had not bene the cheefe authours thereof .

And all this will yet bee much more cleare , if we consider that S. ●●●sius Areopagita , S. Paules disciple , not onlie wrote an Epistle , Dionis . ep . ad demo . hil . monachum . ad ●mophilum monachum , to Demophilus the monke ( wherein he signifieth ●●at he made him monke with his owne hands ) but also in his booke 〈◇〉 the ecclesiasticall Hiearchy , hee deriueth the institution of monasticall ●fe , and the verie name of Monke , from the Apostles , themselues saying ●uini precaeptores nostri &c. Our deuine masters , Dion . de eccl Hierar . ca. 10 or teachers ( for so hee cal●●th the Apostles ) would haue them to be named partlie Therapeutas , that is say worshippers , and partlie Monachos , Monkes , by reason of their pure wor●●ip , and seruice of God , and of their solitarie , and vndeuided life , whereby ●●ey become one , by the holie coniunction of thinges deuided , to the end they may ●aine to perfection , gratefull to God , and to a deuine vnion . Thus saith he , and ●terwardes hee describeth , and explicateth the rites , and ceremonies , ●hereby the monkes of that time were consecrated , and dedicated to ●e seruice of God .

●● For first hee saith , that the priest standing before the Aultar , pro●ounced a prayre fit for that purpose , and the same being finished , ap●roched to the partie that was to be professed , and asked him , whether ●e was fully resolued to renounce his secular life , and to seperate him●elfe wholie from it ; and when the partie had made a full promise , and ●ouenant thereof ( for so signifieth the greeke word ) the priest decla●ed vnto him , that most perfect manner of life , which he was to vnder●ake , admonishing him that he ought from thence forth to excell the ●ommon sort of men in life and manners , being now to become of the ●ighest , and most perfect order of men , and that being a monke , or re●igious man , he might not doe manie things , which be lawfullie donne ●y men of the inferiour order , because his end , and intention was to be ●oyned , and vnited with almighty God : And after this S. Dionisius shew●th how the preist signed the partie with the signe of the crosse , & cut of his haire , calling vppon the blessed Trinitie , and that then he tooke of his clothes , and vested him anew , and finallie , that when all those which were present had saluted him , and congratulated with him , the priest gaue him the holie Communion .

20 And this being declared , by S. Dionisius , then hee explicateth the reason of these ceremonies , geuing to vnderstand that he which was to be professed , was signed with the crosse , to signifie that he was to die , to concupiscence , crucifiyng , and mortifiyng in himselfe all carnall desires : and that his haire was cut of , to the end , he might vndersta●● that he was from thence forth , to cast of all humane , and earthlie o●●naments , and to labour to make himselfe acceptable to God , by t●● onlie beautie of his soule : that his change of garment did signifie th● change of his mind , and admonished him , that asmuch as his habit d● differ from the common habit , so much ought hee to differ in manne● from the common sorte of men : That the congratulations of the assi●tants , did represent vnto him the ioy which as our Sauiour said , the A●●gels in heauen haue for a soule that is ioyned with God : and lastlie th● hee communicateth of the blessed body of our Sauiour Christ , to th● end hee might vnderstand for what cause principally that institute 〈◇〉 monasticall life was ordained , to wit , to the end that man migh● thereby arri●e to perfect coniunction & vnion with almighty God .

21 Thus much I haue thought good to alleadge out of S. Dionisius , & whereas our aduersaries ( or at least manie of them , not knowing ho● to answer him otherwayes ) doe denie his workes , as not writen by hi● ( because Eusebius , and S. Hierome make no mention of them ) it may ap●peare , how little reason they haue , if we consider two thinges : the on● that both Eusebiu . eccle . hist . li . 5. c . 26. Eusebius & S. Hierom . in Catologo . scriptor . S. Hierome do acknowledg that there were man● authours before their time , whome they had not seene : and the other , that not onlie diuers ancient Fathers , but also the sinod . Constantinopol . 6. Act. 4. sixt general Counsel hath aleadged , and highlie esteemed them . For S. Cyrill Alexandrin apud Liberat . in Breuiario . ca. 10. S. Cyril bishop of Alexandria who liued , & florished in S. Hieromes time , citeth his workes , as Libiratus testifieth S. Greg : ho . 34. in euangel . S. Greg . the great , who also wrot about a 1000. yeares agoe , alleadgeth him , and calleth him an ancient , and venerable Father . S. Ioan . Damascen . li . 1 de fide orthod . ca. 15. S. Iohn Damascen . Euth●mius in Panoplia . par . 1. Tit . 2. Euthymius : , & other verie learned , and ancien● authours , doe also cite his workes : Besides that diuers of our aduersaries themselues doe partlie alledge him , & partlie acknowledge him for a verie ancient writer of the primitiue Church : For Fulk against the Remish testament in . 2. Thess . 2 sect . 19. master Ful● thinketh that this Dionisius , whose workes wee haue vnder the name o● Areopagita , liued in Origens time , which was longe before Eusebius , and S. Hierome . Sutlif de presbyterio . ca. 13. M. Sutlif , calleth him the most ancient , and best witnes of antiquitie . Doctor Humphrey in Iesuitis . par . 2. rat . 5. pag . 513. Doctor Humphrey confesseth that Gregorius Turonensis , & Michael● Singelus ( who wrote aboue a thousand yeares agoe ) and Suydas did beleeue that Dionisius Areopagita , S. Paules scholler , was author of the caelesti● , and ecclesiastica Hiearchia : our of the which this testimony concerning Monkes is taken . Also my Lord of In his answer to the admonition . pag . 105. sect v●●ee the Apology of the Romā Church . sect . 3. nu . 4. & num . 13. Canturbury writing against the Puritans , alleadgeth Dionisius Ariopagita de caelesti Hierachia . Besides others of our aduersaries mentioned together with these before named , by the learned authour of the Apology of the Roman Church , an excellent worke latelie published . And if anie man desire to be further satisfied , ●●uching these workes of S. Dionisius , let him read the second tome of ●ardinall Baronius anno . 109 with the appendix belonging thereto , Baron . anno . 104. ●here he clearelie proueth them to be his , and fully answereth what●oeuer can be said to the contrary .

●● Yt is therefore euident in this most ancient , & famous Father , that ●ontemplatiue , & monasticall life was ordained by the Apostles them●●lues , and that the perfection of Christian religion consisteth therein 〈◇〉 reason of the vnion with God , which is obtained thereby , Dionis . Areop . vbi supra . Philo de vita contemplat . in respect ●hereof hee calleth men of that profession , not onlie Therapeutas or ●le●res , as Philo doth , but also Monachos , Monkes , because ( as he saith , they ●orsake all multiplicitie , to vnite themselues to the true vnity , that is to 〈◇〉 , to God himselfe . And both hee , and Philo doe also call monasticall ●iscipline , philosophy , because religious men , who professe the same , doe ●ould the same place amongst the Christians , that the Philosophers ●eld amongst the Gentills , Chrisostome● ho . 17. ad pop . Antio . ho . 11. in act . & . li . 3. contra vituperat . vitae monasticae . Nilus de Christ . philosophia . Chap. 17. professing contempt of the world and the ●udy of wisdome : & therefore S. Chrisostome commonlie calleth Monkes or religious men , Philisophers , and Nilus writting of monasticall life , in●●tuled his booke de Christiana Philosophia , of Christian Philosophy , be●ause it is the consummation of the philosophy of the Gentils , which ●ending to the contemplation of God , and vnion with him , by the ex●rcise of the morall vertues ( as I haue declared ) cannot possiblly arriue ●hereto , without the helpe of this Christian philosophy , consisting in ●he heauenlie doctrin of our Sauiour Christ : who being wisdome it ●elfe , infuseth into the soules of his seruants , both true knowledge , & ●rue vertue , and so both teacheth , and giueth the meanes to attaine to ●he perfection of vertuous life , and consequently to that perfect vnion with God which is the end of all true philosophy .

23 To conclud this point concerning the first institution of monasticall discipline , and religious life , all the ancient Fathers of the Church , do referr it to the time of the Apostles , yea and that S. Chrisostome called it ●hilosophiam a Christo introductam , a philosophy brought into the world by Christ : Chrysos . ho . 17. ad Pop . hom . 11. in Act. li . 3. cant ▪ vituperat . vitae . monast and saith also , that Monkes in his time , did liue as all the faithfull liued in Hierusalem , in the beginning of the Church , and that the Apostles performed all that , which those monkes did practise , and this no doubt they did in the highest degree of contemplation , and Christian perfection . Ioannes , Cassianus Cassian . collat . 18. c . 5. also saith , that Caenobitarum disciplina , a tempore praedicationis apostolicae sumpsit exordium . The discipline of monasticall , or religious men , began in the time , that the Apostles preached .

The same is also affirmed , not onlie by S. Ephiphanius , S. Hierom , Eusebius and Sozomenus ( as may appeare by that which I alleaged out them before ) but also by S. Augustin , S. Epiph . haer . 29. S. Hieroni . de sc●ipt . eccles . in philone . Euseb . li . 2. ca 16. Sozom . li . 1. ca. 12. Aug. ser 2. de commun . vit cleri● . Possid . in vit Augustini . Isidor . l● . 2. de offic . c● . 15. Nicephor . li . 2. ca. 16. Possidonius , Isidorus , and Nicepho● to omit manie other later then they .

24 Well then seeing , that the perfection of this our Christian phi●●phy , consisteth , as I haue shewed in the exercise of our Sauiours co●●sells , that is to say , of voluntarie pouerty , chastitie , and obedience , and that t● same was practised in all perfection , not onlie by our Sauiour himse●● and his Apostles , but also by innumerable Christians in their times , y● and that euen then began the practise of this contemplatiue , and m●●nasticall life , tending to a perfect vnion with God : it resteth now , th● I proue , and make it euident , that onlie the Roman Catholikes ha● at this day ( as euer hetherto they haue had ) both the perfect exerc● of this Christian philosophie , and also that perfect vnion with Go● wherein consisteth the hapines of man : of both which points , I sha● not neede to produce anie other proofe , then experience . First the● will speake of the first point , and after of the second , and shew that th● Roman Catholikes haue them both in all perfection , and afterwar● I will make it cleare , that their aduersaries haue neither of both i● any sorte .

25 And to the end it may appeare , aswell in this matter , as in other which I shall handle hereafter , that our catholike religion , is deriue● by a continuall course , Dionis . eccles . Hierar . c . 10. and succession of doctrin , and practise from th● time of the Apostles , and that therefore it is that true christian religio● which they taught , and deliuered vnto vs , I will deduce the exercise o● this contemplatiue , or religious life from their time , to these our daies though in diuers orders of religion , yet all agreeing in substance , that i● to say , in the obseruation of our Sauiours counsels aforesaid .

Damas . in vita Tele●pho . an . 117. 26 I haue alreadie shewed , that the contemplatiue , or religious life was instituted in the first age after Christ ( as S. Dionisius affirmeth ) by the Apostles themselues , who hee saith named those religious person ( whose solemne profession he describeth ) cultores , 20. q . c 1. c . virgines . an . 147. Soter . ep . 2. an . 161. Hierom . catal . scriptor . Eccles . an . 193 Tritemius de script eccl . & Monachos worshippe● and monkes . And there is no doubt , but that the same manner of life , wa● continued both in men & women , during al the time of the primitiu● Church , whereof we find sufficient testimonie . For wee read , that S. Telesphorus , who was pope in the second age , whiles . S. Dionisius liued , was an Anchor , or hermit , before he was pope , and that the popes Pius , & Soter , who liued also in the same age , made certaine decrees , concerning Nunnes , or religious women , consecrated , and dedicated to the seruice of God : and that Serapion bishop of Antioch also in the same age , pro , fessed religious disciplin .

27 This also further appeareth in an epistle of S. Ignatius disciple to ● . Iohn the Euangelist , who writing to the Tarsenses , Ignat . ep . ad Tarsens . Idem . ad Philip . ep . 8. S. Iustin . in Apolg . 2. Clemens . Alex . li . 2. stromat . Origen . ho . 17. & 19. in Lucam . Tertuli . de velan . virgin . commaundeth them to honour the virgins that were dedicated to God , and exhorted the virgins themselues to remember , and acknowledge to whome they were consecrated : and in his epistle to the Phillippenses , maketh mencion of colledges of virgins : Also S. Iustin the Martyr , Clemens Alexandrinus , & Origen , doe write of religious virgins in their dayes , which was also the second age .

●8 In like manner Tertullian in the same age wrote a treatise , yet ex●ant , de velandis virginibus , of veyling virgins ( that is to say , of consecra●ing them to the seruice of God ) distinguishing them from secular virgins , and declaring their obligation , to serue God in perpetual chastity , and in the habite which they had taken vppon them : For , speaking of some who had presumed to bereeue them of their religious habite , ●he exclaimeth against them , and saith , O sacrilegae manus &c. O sacriligious ●ands , which could take of the habit dedicated to God! And after againe , he maketh expresse mention of their vow of continency , Ibid . ca. 11. and giueth to vnderstand , that they made an oblation to God of body , & soule , & that they ●onsecrated their whole substance , and essence vnto him : and lastlie he saith , Ibid . c . 13. that they were maried to Christ , and had deliuered their flesh to him : And the like saith S. Cyprian , S. Cipryan . de discipli . & habitu . Virginum . in the third age , in his booke intituled de disciplina , & habitu virginum , of the disciplin , and habit of virgins . Quae saith he , se Deo di●auerint & a carnali concupiscentia recedentes tam carne , quam mente , se Deo ●ouerint , who haue dedicated , and vowed themselues to God , abstayning from al ●arnal concupiscence of body , and mynd . Thus saith S. Cyprian of the religious virgins in his time . And in the same age S. Dionysius the pope , Damas . in vita Dionis . Baron-an . 30i and martyr , was a monke before he was bishop of Rome . Besides that , wee read that in the persecution of Dioclesian and Maximian , monasteries of men , & religious women were subuerted , & some of the virgins sent to the stewes , whose chastitie God preserued , and defended miraculously .

29 And S. Athanasius witnesseth , S. Athan . in vita Anton that Monkes liued in monasteries in the fields , not farre from townes , and cityes before S. Antonies time ( who was borne in the yeare two hundreth and fifty ) and that the said S. Antony being yong , and desirous to dedicat his life wholie to the seruice of God , tooke example , & instructions of those monks , and especially of an old man , who from his youth had professed monastical life : Whereby it appeareth , how false it is which the Magdeburgenses , Magdeburg . cent . 4. ca. 6. in their historie affirme , to wit , that S. Antony began monasticall disciplin , seeing that hee learned it of old monkes , when hee himselfe was very young , though indeede it pleased God greatlie to amplifie and propagat religious , and monasticall profession vnder him , who bei●● but eighteene yeares of age , and hearing in the gospell our Sauiou● Counsell to the rich yong man ( that if he would bee perfect he shou●● sell all hee had , S. Athanas . in vita . S. Anton . and giue it to the poore ) sould the greatest part of h● possessions , and bestowed the mony in almes : and shortlie after , hearin● againe by an other place in the gospell , that our Sauiour commaund● vs not to be sollicitous , or ouer carefull for to morow , he sould all t●● rest , and gaue the money to the poore , and retyring himselfe into t●● deserts of Egipt , grew to bee of so great fame for his rare vertue , a●●drew vnto him so many disciples , that at last he peopled the deserts , n● only of Egipt , but also of Armenia , and Nitria , with monasteries , 〈◇〉 Monks , and Nunnes .

30 Also S. Hilarion by the example , and instructions of S. Antony , r●●plenished Siria , and Palestina , and all the east parts with monasteries , a● may appeare by that which I haue alleadegd before in the fifetent● chapter , Chap. 15. out of Palladius , & Theodoretus , when I treated of the admirab●● effect of Gods grace in Christian Religion : where also it may be seen in what sanctitie , mortification , and abnegation of themselues , the liued ▪ August . de moribus . eccl . practising ( as before I haue signified ) the vertues , of voluntar● pouerty , chastity , & obedience , in all perfection , wherevppon S. August● saith to the Maniches in his treatise , de moribus ecclesiae : Behould saith he the excellency of perfect Christians , the pouertie of their liues , an● their singular continency , and chastitie . But you cannot bee ignoran● of that which I am about to tell you , for who knoweth not what ● multitude of most religious Christians is dispersed throughout th● world , and especiallie in the east , and in Egipt . I speake not of thos● which dwell in Hermitages in the desert , but of them who being wor●thy of al admiration , and praise , doe dispise al the pleasures , and delights of the world , and assemble themselues into monasteries , when they liue , and employ their time in holie exercises , and prayer . Thu● farre S. Augustin

D. Chrs. in ca 2. Math . ho . 8. 31 S. Chrisostome also speaking of the Monkes of Egipt in his time , saith thus . Si quid nunc &c. If anie man now doe come to the deserts of Egipt , he● shall find them more worthy then anie paradise of pleasure , and shall see innumerable companies of Angels shine in mortall bodyes &c. And 2 litle after . Non ita varijs &c. The heauens doe not so glister with varietie of starres , as th● deserts of Egipt are beautified , & illustrated with innumerable habitacles , or mansions of Monkes , and Virgins . S. Thus saith S. Chrisostome .

32 In like maner , S. Hierome , calleth the monasticall order of Monks , and virgins . ●ieron . pe . li . 2. ep . 8. ad Marcellam . Florem quendam , & preciosissimum lapideminter ecclesiastica ornamenta . A certaine flower , and most precious stone amongst the ornaments of the Church . And describeth also the notable manner of life of the religious , aswell women , as men in his time .

33 To conclude , Sozomenus saith of the religious men of those times , Hierom . ad Eustochi . in Epitapluo Paulae . Sozom . histo . Trip . li . 1. ca. 11. & of their profession ( which hee calleth an admirable philosophy ) that they dispised all worldly glorie , and resisted manfully all the assaults of passions : that they had their vnderstanding fixed one God their creator , whome they did contemplat day , and night : that they exercised themselues all their liues in patience , mansuetude , and humilitie , approching by contemplation to the deuine Maiesty , as neere as it was possible for humane nature . Thus saith Sozomenus in substance , with much more to the same effect , which I omit for breuities sake ,

A continuation of the same matter , to proue the continuall discent of religious disciplin , from the first 300. yeares after Christ , vntill our time , by the occasion whereof , the beginnings , and authours , of al the different professions , and order of religions in Gods Church , are declared : with the reasons , and causes , why it is c●nuenient , that there should be so many different orders in the Church of God , and that his mercifull prouidence , and bountie euidentlie appeareth therein : finally that the most holie learned , and famous men in Gods Church , haue professed , or alowed religious life , and that the later orders of religion , doe not differ either in matter of faith , or in substance of religious disciplin , from the first monkes , or religious of the primatiue Church . CHAP. 26.

1 HEitherto I haue shewed , that the contemplatiue , and monastical life , containing the perfection of Christian religion , was instituted by the Apostles , & continued in the Church of God , for the first three hundreth yeares , and then greatlie augmented , and propagated by S. Antony , and his imitators , Circa . an . 360. S. Basil . 63. & 79. S. Gregor . Nazianz . orat . in laudem Basili● . Platus . de bono status religiosi . li . 2. ca. 22. in the raigne of Constantine , the great : And now to proceede to the ensuing ages presentlie after the death of S. Antony , S. Basil instituted an order of religious men , or Monkes in Greece , differing from those of S. Antonyes institution , in two thinges especially : The one in that hee laboured more to ioyne the actiue life with the contemplatiue , & therefore ordained , that his monkes should draw nearer to citties , and townes , to the end they might aswell by their example , as instruction , gayne more soules to God : The other was , that whereas in former times , the superiours of monasteries , gouerned them for the most part , according to their owne iudgement , and wisdome , without any prescript of written lawes , or statuts , hee wrote certaine rules for th● gouerment thereof , S. Basil . constitut . monast . & regulae breues . & Ascetica . Item de institutionib . monacho . prescribing a certaine time , and manner for th● probation of nouices , before they should bee professed , and othe● statuts for their direction after their profession , all tending to the bette● obseruation of our Sauiours Counsells , consisting ( as I haue oft said ) i● the vertues of pouertie , chastity , and perfect obedience : which rules of 〈◇〉 Basil are extant in his workes , & vntill this day obserued by the monke● in Greece , Baron . an 363. and haue serued for a forme , and paterne to al others , tha● since his time haue instituted new orders of religion .

2 Some yeares before the institution of S. Basils order ( to wit abou● the yeare 340 ) monasticall discipline passed into the west parts by th● occasion of Circa . an 340. S. Athanasius , and other priests of Alexandria , who being banished thence , and flying for succour to Rome , taught it to Baron . hoc . anno . Marcell● a holy woman , and first beganne to professe it her selfe , and drew so many other , both men , and women to follow her example , that ther● were shortlie after ( as Hieron . ep . li . 3. ad Principiam . ep . 16. Circa . an . 386. S. Hierom affirmeth ) many monastaries of women , and an innumerable multitude of monkes , in , and about Rome : besides that we read , S. Aug. li . 8. confessi . ca. 6. that S. Ambrose , in the same age , maintained a monasterie of religious men at Milan , and that S. Sulpitius Seuerus de vita S. Martini . S. Martyn erected others in France , and about the same time ( as it is likely ) the Britons receiued their first monasticall disciplin ( conforme to that of Egipt ) either from Italy , or from France , seeing that the monkes which were in the monastery of Beda . eccl . histo . Anglor li . 2. ca. 2. Bangor , at the conuersion of the Saxons , liued all by the labour of their hands , as the monks of Egipt did , as may appeare in S. Bede .

3 Also about Circa . an . 390. Baron . an . 395. the yeare of our Lord 390. S. Possidius . in vita Aug. Augustin erected a monastery in Afric : Platus . de bono stat . religiosi . li . 2. ca. 23. And because he builded it in a solitary place , those that followed the institut which he ordained therein , were called Hermits , & though they were manie yeares after commaunded by pope Aug. ser . 1. de commun . vita cleric . Innocentius the fourth , to liue in townes , to the end that their holie conuersation , might be more profitable to their neighbours , yet the said Innocentius ordained , that they should retaine their old name of Hermits , whereby they are distinguished no lesse , then by their habit , and rule , from an other order instituted also by Possid . in vita Aug. S. Augustin , who whiles he was bishop of Hippo , made a monasterie within his owne house , as hee had also made an other ioyning to the Church before hee was bishop , wherein he and other priests liued al in common , hauing nothing proper , imitating therein ( as D. Ambros . ep . 82. Possidius his disciple writeth in his life ) the communitie vsed in the time of the Apostles p , and from this roote are sprong the diuers orders of Chanon regulers , obseruing the rule of S. Augustin at this day .

4 And the first of them that went from Africk into other parts , were ●rought I haue read to the contrarie , Gelasius , and certaine compani●s of his , who came to Rome , by reason that Hippo was destroyed , and ●frick ouerrunne by the Vandals , and Gelasius being within a while af● chosen pope , assigned the Church of S. Iohn Lateran , to his former ●●mpanions , whose successors remained there almost eight hundreth yea● , vntill pope Bonifacius the eight remoued them , and put secular can●●ns in their places , distributing to euerie one of them a portion of the ●●ts which the regular cannons had enioyed in common .

● And it is likelie , that as Gelasius , and his companions , so also others the same order of S. Augustin , passed from Africk into other parts at ●e same time , vppon the irruption of the Vandals , whereuppon it fo●ed , that all Christendome was afterwards replenished with Can●n regulers , of S. Augustins order , besides that many founders , and au●●●s of other religious orders since his time , haue built the same vppon ●e foundation of his two rules , of Hermits , and Chanons , in so much , that ●me haue noted , about thirty seuerall orders of religious men , F. Paulo . Morigia . hi●t . dell orig . delle religion● . and ●omen in diuers partes of Christendome , obseruing the rule of S. Augustin in substance , whereof I shall haue occasion to name some ●ereafter .

● But to returne to the time of S. Augustin , & to shew the progresse ●f monasticall or religious life in other orders vntill our daies . There ●●ned in the next age after him S. Benedict , or S. Benet : a man most fa●ous in Gods Church , and admirable for his vertue , and sanctitie , as ●ay appeare by his life written by S. Gregory the great . S. Greg . li . 2. dialog . an . 520. Ibid . c . 36. This holie man ●ue a most excellent rule , which hee practised himselfe at Subiaco 40. ●iles from Rome , and after in his famous monasterie of Cassinum , in the ●ingdome of Naples , from whence it spred exceedingly in a short time , ●to other parts of Italy , and Scicily , and then into France , and other pla●es , in S. Benedicts owne daies , and afterwards throughout all Christen●ome , as may appeare by the infinit number of monasteries of Benedi●●n● , which are to bee seene , euen at this day in all the Christian cun●●ies of Europ : besides that many orders are sprong also from him at ●iuers times , either imitating his rule , or restoring it to the first inte●ritie in some places where it was decayed , or els adding there to some ●ore religious constitutions of their owne , all tending to the more ●erfect obseruation of our Sauiours Counsels , wherevppon their fo●●owers were distinguished from Benedictins by a new name , taken ei●her from the Authours of the reformation , and additions aforesaid , 〈◇〉 from the monasteries that were reformed .

Paul . Morigia . Platus . vbi supra . ca. 22 an . 913. 7 Such were the Cluniacenses , so called of the Abbey of Cluny in Fran●● reformed by Odo , the Abbot thereof , in the yeare of our Lord N● hundreth and thirteene , whose example was followed , by so manie z●●lous Abbots at the same time in Italy , Spayne , England & Germany , t●● there were in a short time two thousand monasteries reformed , a● restored to their ancient seueritie of discipline , from which they w● much declined .

8 About eighty seauen yeares after this , the Hermits called Camal●●lenses , An. 1000. Idaem . ibid . were instituted by S. Romoaldus vppon the Apennin hills in ●●taly , where they still remaine , obseruing for the most part S. Bened● rule , with additions of greater austeritie , fit for the heremiticall 〈◇〉 which they lead , to the great admiration , & edification of al those th● visit their holy cells .

an . 1073. Idem . ibid . Hist . di Gionan . in villani . li . 4. c . 16. 9 And seauentie three yeares after them , there arose also an oth● order in those parts , called de valle Ombrosa , vnder a holy man nam● Ioannes Gualbertus a Florentin , vppon this occasion . This Gualbertus b●●ing a singular man , and hauing a determination to kill one , who h● slaine his brother , and meeting him one day at such a time , and in su● a sort , that hee had him at his mercy , was content neuertheles to fo●giue him , yea , and to make a firme frindship with him , because he de●●●red him to pardon him for the loue of our Sauiours passion . And chanced the same day that Gualbertus went into a church , & praied befo●● a crucifix , which miraculously bowed the head towards him , as it we● acknowledgeing the charitie he had shewed towards his enemy , f● our Sauiours sake , Baron . an . 1051. wherewith hee was so moued , that hee present● resolued to forsake the world , and to become religious , and was afte●●wards so examplar of life , and famous for his miracls , that hee dre● very many to imitate and accompanie him , whereuppon hee erect● diuers monasteries vnder the rule of S. Benedict , with some constitu●●●ons of his owne , tending to more seueritie , and rigour of monastic● disciplin , and because his cheefe monasterie was in a place called v● Ombrosa , all those of his institution tooke the name thereof .

10 After these beganne the Cistercienses , about the yeare of our Lo●● a thousand ninty eight vnder S. Robert , An. 1098. Baron . hoc anno . Paulo . Morigia nella hist . dell org●ne delle religione . Abbot of Molisme in France , who h●●uing noted , that the monasterie where hee liued , was much declin● from the austeritie of S. Benedicts rule , found meanes to erect a poo● monastery , first in Molisme , and after in Cisters , in which two places , h● began a notable reformation , and after , within a few yeares , S. Berna● prosecuting the same , brought it to so great perfection , and increas● that hee himselfe founded a hundreth , and threescore reformed monasteries , of S. Benets order , and in respect thereof , as also of his great ●me , and wonderfull sanctitie ( which the whole world admired ) the ●●ligious of those couents , following his rule of reformation , are called ●well Bernardini , as Cistercienses .

●● Besides these holy men aboue named , who were properly chil●●en of S. Benet , there haue bene also diuers other great seruants of God , ●ho vppon the mould , or paterne of his institut , haue framed others ●f singular edification , and rare perfection . The first was Bruno , Idem . ibid . Platus de bono stat . rilig . a great ●octor of Paris , who being present at the exequyes of a cannon of our ●adies Church , and seeing his dead body raise it selfe from the hearce ●●ree times , and say first , that he was accused , and after that hee was ●●dged , and lastlie that hee was iustlie condemned , was moued there●ith to abandon the world , and with six companions , retired him●elfe into the desert of Grenoble in Daulphine , Baron . anno . 1086. & there beganne the most ●olie contemplatiue , and religious order of the Carthusians , called com●only in England in times past , the Charter house Monkes , famous euen at his day , for their solitude , contemplation , silence , perpetual abstinence ●rom flesh , and continuall prayer , accompanied with the exact disci●lin of monasticall profession , and no where more then in the mona●eries of our English Carthusians at Mechlyn in Flaunders , who being as it ●ere the ofspring , and succession of the famous couent of their order ●n England called Sheen ( dissolued in the beginning of the late Queens ●aigne ) haue euer since vpheld , and conserued that religious body , and ●or their most holie , and contemplatiue life , are notable ornaments , ●swell of our country , as of the Church of God .

●2 About a hundreth , and twenty yeares after the institution of the Car●husians , there began an order of Cannon regulars , an . 1120. founded by a holy man called Norbert Archbishop of Magdeburg , in a place named Premo●re , in the bishopricke of Laon in France , whereuppon they were called Praemo●tratensi , and such hath bene the encrease of that order in France , Baron . an . 1120. ex Hugone de xita Norberti . Spayne , and other countries , that they haue aboue a thousand fiue hnudreth monasteries in one place , & other . Their rule is of S. Augustin , though with some litle difference .

13 In the same age also was instituted an order dedicated to the blessed Trinity , by two holie men , the one called Ihon of Malta , an . 1197. Paul . Morigi a. vbupra . Sabellicus Ennead . 9. li . 5. and the other Felix an Anchorit : & besides their rules common to al other religious , they bind themselues to goe into Turky , and other countries of the Infidels to redeeme Christian captiues , which they do yearely , procuring the deliuery of many . They are called the order of the Trinity .

14 Within three yeares after the foundation of this order , the religion of the Carmelits came first into Italy , an . 1200. and from thence dilated it selfe itself● to other parts of Christendome , hauing bene instituted long befor● the yeare of our Lord , foure hundreth and twelue , by Iohn patriark Hierusalem , Idem . ibid . Paulus . Morigia . & Platus . vbi supra . Tho . Waldensis . de Sacramentis . Tit . 9. 84. or as some graue authors say , but only restored then by h● for that it was ( as they suppose ) extant in the time of the Apos●● vppon the mount Carmelus , whereof they say , the whole order to the name , and that being afterwards spread ouer al Palestina , it was out by the Sarazens , when they subdued that country : this order be very examplar for pouerty , and all perfection , florished in times pa● our country , aswell in learning as vertue , vnder the name of the w●● Friars , by reason of their white habit .

an . 1212. 15 Within twelue yeares after that the Carmelits came into Italy pleased God to raise two new orders of Friars ( as wee commonlie ● them ) vnder S. Francis , Platus . vbi supra . Paulo . Morigia . & S. Dominicke , two lights of the world , shiny in miraculous workes , and excelling in all the religious vertues , ● making speciall profession of a most exact , and euangelicall pouer● aboue al the religions of former times , with whome it pleased almig●●ty God to cooperat wonderfully in the conuersion of sinners , and ●●crease of their orders , in so much , that S. Francis holding a gene●● Chapter at Assisio , assembled fiue thousand of his order , and admit●● thereto fiue hundreth more , before the chapter broke vp , and withi● while after , all Christendome was replenished with them , who a● now deuided into three orders , to wit , Conuentuals , Obseruants , & Cap●●chins , vnder three seueral generals .

an . 1216. Idem . Ibid . Platus . vbi . supra , 16 And the like also may be said , of the propagation , and incrase the holie order of S. Dominicke , which in very short time was spre● through christendome , & because his speciall institut was to prea● for the conuersion , aswell of the heretikes Albigenses ( of whome h● himselfe conuerted great numbers ) as also of all sorts of sinners , tho● of his order were called the Friar preachers , though in our count● they were best knowne by the name of black Friars , by reason of the vppermost weede which is black , though they weare white vnder i●

17 Although the same time also ( to wit within sixteene yeares afte● began the order of the Serui or Seruitae at Florence , an . 1232. Idem . Ibid . by the occasion of sea●uen riche and noble gentlemen ' who retyring themselues to a hille no● far from thence , to doe penance , grewe within a while , to be so exem●plar , and famous for their holie life , that very many ioyned themselue● with them , Paulo . Morigia . who daylie multiplyinge , were at last deuided into diue● monasteries , vnder the name of Serui della B. virgine , seruants of the B. vir●gin Marie , in respect of theire particular deuotion to hir , and diuers apparitions of her to them . They obserue the rule of S. Augustin , with ●●me litle difference , wherby they ar distinguished from the Augustins .

●● In the same age , about thirtie yeares after , an . 1264. Idem . Ibid . there began in Spaine an ●der of religion , called de la Merced , of the redemption , whose obligation like to that of the order of the Trinitie before named , to wit , to re●●me Christian captiues . This order was instituted dy Don Iayme king● Aragon , according to the rule of S. Augustin , but do weare a white ●eede with an escuchon vpon their habit , hauing in it a white crosse ● a read field , with the armes of Aragon vnder it .

●● About tenne yeares after this , a holy man caled Pedro Moron , Circa . an . 1274. Idem ibid . Platus . vbi supra . Sabellicus ennead . 9. li . 7. hauing ●ued many yeares in a desert , grew to be so famous , partly for his holy ●fe , and partly for his greate miracles , that many resorted to him out 〈◇〉 all partes , and submitted themselues to his direction , for theire ma●●er of life , to whom he prescribed religious rules , and so many were ●s disciples in a few yeares , that he was faine to procure diuers mona●eries for them , and his rule beinge confirmed by the sea Apostolicke , ●●d he himselfe some yeares after chosen pope , and called Celestinus the ●●ft , those of his institution were named Celestini .

●● And to passe ouer the rest briefly , seeinge all tende to one end ( to ●it , to contemplatiue life , and the perfect obseruation of our Sauiours ●ouncells ) the Oliuitani , Paulo Morigia . Platus . an . 1320. had their begining of a holy man caled Bernar●s Ptolomeus , who professing the studie of philosophy in Sienna , with●ew him selfe with two companions , in the yeare a thousand three hund●th and twentie , to a mountaine , not farre from thence called Oliuetus , ●here they passed their time in such feruour of deuotion & penaunce , ●d drew so many to follow their example , that there grew a particu●r order of that name .

●● Also not long after ( to wit in the yeare a thousand three hundred fiftie ● ) there began in the same citie of Siena , An. 1356. Platus . vbi supra . Paulo Morigia . an other order of religious ●●en caled Iesuati , because they had euer the name of Iesus in their mou●es . Their firste founder , was a gentleman called Ioannes Columbinus , a ●an of singular perfection , and austerity of life , who out of his great ●umilitie ordayned , that none of his order should be priestes , for the ●●uerence he bore to the dignitie of priesthood , for which respect also ● Antony , S. Hilarion , S. Benit , S. Francis , and very many relgious men in ●ncient times forbore to bee priestes . Neuertheles now very lately , it ●ath seemed good to the popes holines to ordaine , that the Giesuati shal ●aue priestes , as other religious haue . These also of this order , doe vse ●o get their liuing with their labour , and therfore employe themselues ●ommonly in the distillation of all kind of holsome waters , for the benefit of the sick , and in diuers other thinges , besides their obligation of P●●uerty , chastitie , obedience , muche prayer , and many mortificatio● which they haue common with al other religious orders .

an 1383. Idem ibid . 22 And within a few yeares after this , one Pedro Ferdinando a Spani● abandoning the court and fauour of his prince , Peter king of Castil , newed the rule instituted about twelue hundred yeares agoe , by S. Hie● in Bethleem , which is now obserued by the Hieronimits in Spaine , a Portugal , with exceeding great edification for their notable discipli● and perfection of monastical life .

Idem ibid . Sabellicus . ●nnead . 9. li . 6. 23 In like maner the Crucigeri , hauing first their begining from a co●●pany or congregation , instituted by S. Cletus , the second bishoppe Rome after S. Peter , to receaue , and asiste poore Christian pilgrimes trauellers , which should come thither , and being by reason of the gr● persecutions vnder the pagan Emperours dissolued , were restored fi● by pope Vrbanus the second , with the addition of the name of Crucigen● the same time that Godfrey of Bullen recouered Hierusalem from the ●●razens , and afterwardes they were augmented , by the popes Innocen●● the third , Alexander the third , and Pius the second , which latter also the yeare a thousand four hundred and sixty , an . 1460. and in a general counsell he● at Mantua , changed their habit from ashe colour , to blew .

circa . an . 1450. Platus . vbi supra . Paulo Morigia . vbi . sup 24 About the yeare of our Lord a thousand four hundred & fifty , the h● order of the Friars caled Minimi , which is of singular edification in 〈◇〉 Churche of God at this present , was instituted by the famous Fath● Francisco de Paula , a man for austerity of life and vertu of miracles , he● inferiour to none of the founders of the auncient orders .

25 Lastly to conclude this point concerninge contemplatiue and r●●gious life , an . 1528. Idem . ibid . two other orders of religious priestes are sprong in the ●●●mory of man yet liuinge , to wit , the Theatins , and the society of Ies● commonly caled Iesuits , whereof the first was instituted by pope 〈◇〉 the fourth , before he was pope . And because he had bene Archbish● of Theata , and was stil so caled when he began that order , they were 〈◇〉 led Theatins , who though they are not spread out of Italye ( for ought knowe ) yet their life is so exemplar , and of such edification , that th● are of no smale profit in the Church of God , in those places where th● liue ,

Idem ibid . Platus . li . 2. ca. 23. an . 1540. 26 The other order of regular priestes , was founded by Ignatius de 〈◇〉 yola , a Spanish gentleman , whose straunge vocation , from a secular a● military state , to all religious perfection , and to so greate a woorke was the institution of the societie of Iesus , sufficiently appereth to ha● proceeded from the special operation of the holy Ghost , not only for 〈◇〉 strang maner thereof , & his admirable vertues ( which I haue not now ●●e to relate ) but also for the notable effects & fruit which the said so●●ety hath wrought , and daylie doth worke , in the conuersion of souls ●om Infidelity , heresie , and sinne , thoroughout the whole world euen the east and west Indie , where they haue notablye propagated the ●hristian faithe : besides theire continuall labours and indeuours in all ●rts of Christendom , in the instruction of youth in al kind of learne●g and vertu , which is one special end of their institut , as also to ioyne ●●e actiue , and the contemplatiue life together in al perfection , in imi●tion of our Sauiour Iesus Christ , to whose holye name , their order or ●cietie , is specially dedicated , by the occasion of his apparition to Fa●●er Ignatius their founder , as he , Riba dene●ra . in vita Ignat . l. 2. ca. 11. and two of his companions ( F. Fabro ●nd F. Laynez ) were going to Rome . In which voyage our Sauiour ap●eared vnto him , with his crosse vpon his shoulder , and said with a lo●ing and gratious cheere . Ego vobis Romae propitius ero . I wil be fauorable vn●● you in Rome .

●7 This shal suffice , concerning the propagation of religious orders , ●hough I might ad many which ar in particular cities , not dispersed or ●et knowne abroad in other places , of whom some haue care of hospi●als others of orphanes and poore children , and other of other workes of charitie and pietie . Besides that , I might also ad hereto , if I thought ●t needful ( diuers holy orders of religious women , by whom our Christian philosophy and contemplatiue life , hath beene alwayes exercised in all perfection , euer from the Apostles tyme vntill these our dayes , Philo . de vita contemplat . Euseb . eccles . hist . li . 2. c . 16. as may apeare by those religious women , who ( as I haue declared befor ) were in the Church of Alexandria , in the firste age vnder S. Marke the Euangelist , and those other vayled and consecrated virgins , mentioned by Tertulian , and S. Ciprian , in the second and third age , Tertul . de veland . virgin . S. Cypri . de discipli . & habitu . virginum . and innumerable others in the fourth , fifth , and sixt age , in Egipt , Palestina , Hierusalem , and Italie , or rather ouer al Christendom , as I haue sufficientlye proued already out of the Fathers who liued in those ages , and from that time forward , I thinke no man doubteth , but that there hath bene a continual descent and succession , of monasticall discipline , as well in women as men , vnder the rules of S. Augustin , S. Benedict , S. Francis , Ludouic . Blosius . nappendice . mouilis spiritualis . Paulo Morigia . dell origine d●lle religione . S. Dominick , the Carmilits , and lastly of the blessed S. Brigit , who being descended of the royal race of the kinges of Sweden , and maried to Vlpho prince of Nericia , did not only hir selfe , embrace a religious life after his death , but also induced and drewe many others thereto , and finallie left an excellent order , of religious men and women of hir owne institution , whereof there is at this day , a notable monastery of our country women in Portugal , being as I may say , the daughter of the famo●● couent of Sion , which in the begining of the last queenes raigne , pa●ed into voluntarie banishment , and now after great variety of fortu●● by sea and land in diuers countries , is seated in Lisborne .

28 Whereto I may also ad , other couents of religious women of o● nation in Flaunders , professing monastical disciplin vnder diuers rul● to wit , of S. Augustin , S. Benit , the Carmelits , commonly called Teresi● ( because the holy mother Teresa reformed that order , as I shal haue o●●casion to declare more particularly in the next chapter : ) & lastly of t●● holy virgin S. Clare , who being in Assissio in Italy , as S. Francis also w●● & liuing there in the same time that he did , receiued hir rule of hi● And so exemplar are the liues of al these our religious country wome● aswel in Portugal as Flaunders , that I may wel say , they shine like 〈◇〉 many starres in the perfect practise of contemplation & mortificatio● beinge true patterns of all religious perfection , besides that many 〈◇〉 them are no lesse remarkeable and eminent , for the nobilitie and wo●●thines of their linag , then venerable for their vertu , being most of th● gentlewomen of good houses , and some of them of the most noble an● honorable familyes in England , and this I could not omit to touch b● the way , partly in respect of their great merit , and partly for Gods gre●ater glorie , to the end it may appeare how powrful is his grace and vocation in them , seeinge that nether the weakenes of their sex , nor th● delicacie of their education , nor the natural loue to their country , parents , and friendes , nor the difficulties and dangers of the sea or lande could diuert them from so hard a choise , as it seemeth to be to flesh & blood to vndertake a voluntarie banishment , and to leade a religiou● and monastical life in a forreine country . In which respect I may boldly say , that euery one of them , far better deserueth to be honored with a statua , Tit . Liui●s . Dec. 1. li . 1. or image , for an eternal monument of theire valour , then tha● Roman Claelia ( mentioned by me before in the epitome of the Roma● history ) who receued the like honor in Rome , for that being an hostage in the handes of king Porsenna when he beseeged the cittie , shee escaped away together with hir companions , ouer the riuer Tiber , beeing moued and drawne therto by the loue of hir liberty , country , parents , and friendes : wheras these religious and holy women , haue vndergone infinit dangers by sea and land , with the losse of libertie , frendes , and al worldly comodities , to performe the most heroical act that may be , that is to say , to tread and trample vnder their feete , al the honours and delights of this life , for the pure loue of God .

29 Wel then , by al the former discourse in the last chapter and this , it appeareth , first , that the practise of contemplatiue and monastical life ●egan in the time of the Apostles , and by theire institution . Secondly , ●at it hath beene euer since continued in the church of God without ●●terruption , aswel in women as in men . Thirdly , that the propaga●rs , and practisers thereof since the apostles time , haue beene of the ●ost famous men for vertu and miracles ( and very many of them also ●r learninge ) that haue bene in Gods church , as those which I haue ●entioned , to wit , S. Antony , S. Hilarion , S. Basil , S. Athanasius , S. Hie●● , S. Martin , S. Augustin , S. Chrisostom , S. Benedict , S. Gregory the great ● Bernard , S. Romuald , S. Gualbert , S. Francis , Dominick , S. Petrus Celestinus , Francis de Paula , to omit other not yet canonised , though of immor●l fame for their exemplar life , and singular vertu .

●● Fourthlie it is to be considered , that although there haue bene , & ●e different rules , in the different order of religious men , and wemen , ●et all of them tend to one end , that is to say , to the perfect obseruati●n of our Sauiours Counsels ( consisting as I haue said , in voluntary po●erty , chastitie and obedience , whereto they all bind themselues ) as also ●hat the reformations , or restitutions of religions decayed , and all mu●tions , or additions of rules , which haue bene at anie time in the said ●rders since the Apostles time , haue had no other end , but the further ●ugmentation of the aforesaid vertues , and of the perfection of Chri●●ian contemplation , thereby to attaine to a perfect vnion with God , ●hich is the end of al religion , and giueth true felicity to man , and ●ommon wealth .

●● Fiftly the great prouidence of almighty God , and his mercifull ●oodnes towards his Church , may be noted , in the multitude of religi●us men , and in the varietie of their orders : for euen as in the diffe●ent Hierarchies , and diuers orders of Angels , and in the whole course ●f nature in heauen and earth , hee hath ordained that there shall bee multitude , and varietie , to the end he may communicate his owne per●ections , the more amply to his creatures , for their greater good , and ●is greater , glorie : so also he hath most mercifully disposed , that there ●hallbe the like in his church , to the end , that the endles treasure of his ●race , may be the more aboundantly distributed amongst his children , ●nd seruants , to their greater benifit , and the more euident manifesta●ion of his bountie : whereby also his spouse the church is maruilous●ie adorned , and beautified , being as S. Bernard S. Bernard . in Apo●●a● Guliel . Psal . 44. saith . Circumamicta va●ietatibus . Reuested , and clad al ouer with variety , like the Queene mentioned in the psalme .

●2 Besides that the admirable force of his grace , and the veritie of christian religion , is also euidentlie seene therein , seeing that so ma● of both sexes , are contented to abandon the world , and all the d●lights thereof , yea , and themselues also , for the loue of him , to the en● they may imitate him in cariage of his crosse , during all their liue● which being a thinge so contrarie to mans corrupt nature , as it is , ca● not bee ascribed to anie other cause , then to the wonderfull force 〈◇〉 Gods grace , and is so much the more glorious to our Sauiour Chri●● by how much greater is the multitude and number of those which fo●low him , with so much worldlie discomoditie , and bodily affliction 〈◇〉 themselues .

33 Againe , the variety of these religious orders , testifieth his prou●dence and bountie , in that he so mercifully prouideth for the differe● necessities of his church , by the different orders of religions . For as 〈◇〉 cities and common welths , it is conuenient for the publike , and co●mon good , that there be diuers trades , and occupations to supply al th● temporall necessities thereof : so also in this spirituall citty , or commo● wealth of the church , it is no lesse conuenient , that there bee many , a● different professions of religious orders , to serue , and supply , the spir●tuall necessities of the faithfull , and therefore some orders apply the●selues to prayer ( recommending to God the necessities of the churc● no lesse then their owne : ) others excell in mortification of the flesh , 〈◇〉 austeritie of life ( aswell to pacifie the wrath of God for the sinnes 〈◇〉 men , as to excite others to penance by their example : ) some also e●ploy themselues most in preaching and teaching ( to instruct the ign●rant , and to gaine them to God ) and though al religious orders ha●● the practise of al the christian vertues in a high degree , yet to the 〈◇〉 that euerie vertue may bee the more specially recommended , and t● more eminent in the eyes of men , for their example , and Gods glori● diuers orders , doe diuersly excell in prticuler vertues , some in obed●ence , some in pouertie , some in contemplation , and some in action , 〈◇〉 that euerie man may by this varietie , receiue verie particuler edific●tion , instruction , and example , according to the neede , or want , he m● haue more of one vertue then of an other .

34 Moreouer the goodnes of God , and his infinit wisdome appeare● wonderfully , in that hauing speciall consideration of mens habilitie● yea , and of their different humours ( whereby they are moued euen 〈◇〉 spirituall matters , some to take one course , and some an other ) he ha● mercifully prouided such different professions , and orders of religio● ( some more straight and hard , and others more easie , and yet all te●ding to perfection ) that euerie man may find some order , or other , a● well to his humour , and liking , as also fit for his strength , wherein hee may to his contentment , dedicate himselfe to the seruice of God , and ●●rtaine to the highest perfection of Christian life : besides that he hath ●o lesse mercifully , and prouidentlie ordained , that new orders shall ●pringe in his Church from time to time , not onlie to succeede others , which by humane frailty doe in time fall to decay , but also to serue for medicins , and remedies , against the new diseases , which grow manie ●imes in faith and manners , and to renew in men the decaied feruour of ●euotion , by their feruorous endeuours , furthred not a litle , euen with ●erie noueltie thereof , seeing that noueltie , is euer of it selfe grateful to mans nature , and potent to moue him , either to good , or bad : so that ●ee see how mercifully , almighty God doth vse to accomodate his ●ocation of vs , to our owne infirmitie , inuiting , & drawing vs to perfection sweetelie , euen with respect of our owne humours & dispositions .

●5 Finally the prouidence , and bountie of almighty God towards his seruants , appeareth admirably in the sustentation , and maintenaunce of such an innumerable multitude of religious men , who haue forsaken the world , and all the welth thereof , to serue him in pouertie , in so much , that we euidentlie see therein , the accomplishment of our Sauiours promise of , Centuplum in hac vita , a hundreth fould in this life , Marc . 10. Matth . 19. euen in temporall commodities , besides the spirituall , and heauenlie consolations , whereof I shall speake amplie hereafter .

36 For as S. Chrisostome obserueth notablie in the Apostles , S. Chrisost . in ca. 19. Math . ho . 65. that they receiued a hundreth fold temporally in this life ( who insteede of their poore ●netts , and angle-rods , which they leaft for Christ , had all the goods of the faithfull laid at their feete , yea , and their persons at their deuotion ) so may wee say of all religious men ( as Ioannes Cassianus noteth a thousand two hundreth yeares agoe ) for in recompence of some one , or two , or a few houses of their owne which they sell , or abandon for Christs sake , they haue as manie houses , as there are monasteries of their order : and for a father , and a mother , or a few brethren , & frindes ( and them manie times vnkind , vnfaithfull and ingrat ) they haue as manie true and sincere friends , brethren , fathers and mothers ( for sincere affection ) as there are true religious of their order , yea , or as there are good men in the world , whose goods and riches , are alwayes at their deuotion , rather then they should want , as euidentlie apeareth in the plentifull almes daylie giuen to religious men , by the good , and vertuous people , in such aboundance , that manie worldly and vncharitable men , exceedingly repine and murmur thereat .

37 So that we see , it is truly fulfilled in the religious , which S. Paule said to the Corinthians . 1. Cor . 3. Omnia vestra sunt , siue mundus , siue praesentia , siue ●●tura . All thinges are yours , whether it be the world , or thinges present , or thinge● come , and as Salomon saith , fidelis viri totus mundus diuitiarum , all the riches the world , belonge to the faithfull man . Wherein as I haue said , manifest● appeareth the singular prouidence , and infinit bountie of almigh● God : besides that it may also serue for an encouragement to al the fait●●full , to follow the counsell of the psalmist , Psal . 54. who saith . lacta curam tu● super Dominum , & ipse te enutriet . Cast thy care vppon our Lord , and h● will nourish thee . Thus much I haue thought good to say breefly , co●cerning the multitude and variety of religious orders in Gods churc●

38 Furthermore , I wish it also to bee noted by the way , that as t●● contemplatiue , and religious life , hath descended from the Apostl● time to this , so also the true Christian religion , hath in like maner de●●cended therewith , seeing it is euident , that all the aforenamed propagators of religious life ( who were also the lights of the church in the tymes ) haue bene all of one religion , and of the selfe same that our religious now professe , For otherwayse , let it be shewed , how S. Anto● differed in fayth from the monks of whom S. Dionisius speaketh , or ho● S . Basil , S. Augustin , or S. Hierome , differed from S. Antony , or wha● difference there was in faith betwixt S. Benet , or any of these aforenamed , and S. Bernard , S. Frauncis , S. Dominick , or the monks , and religious that obserue theyr rule , or lastly , betwixt these of our dayes , and they predecessors , let it I say be shewed , how they differ in faith , and beleefe● one from an other ? But this cannot be shewed by any meanes , it being most euident that the succession of religious disciplin in the church o● God , hath bene alwaies accompanied with the succession of one , an● the selfe same fayth , as will most euidently appeare heareafter , b● the discussion , and examination of matters in controuersy betwixt th● protestants , and vs ,

39 Therefore I wil conclude for the present vppon all the premisses , that for as much , as I haue made yt manifest before , first , that the felicity of man and common welth , consisteth in a perfect vnion with almighty God , by the meanes of Christian contemplation : And secondly , that the true practise and exercise of this christian contemplation , is the special subiect of religious disciplin : And lastly , that the same religious disciplin hath descended to our tyme from the Apostles , without interruption , therefore it must needes follow , that the Roman Catholikes ( who haue the true practise of the contemplatyue , and religious life ) haue also the true meanes to arryue to a perfect vnion with God , and consequently to the true felicity of man , and common welth : where vppon it also followeth , that they haue the veritie of christian ●●●igion , al which shall be yet more euident in the next chapter , where will shew the same by manifest experience .

〈◇〉 God hath in all times and ages , giuen testimonie of his vnion with religious ●●en , by manie extraordinarie fauours bestowed vppon them , as by exstases , and ●rapts , by visions , reuelations , the spirit of prophesie , and the operation of miracles , whereof examples are alleadged in euerie age , from the primitiue church , ●euen vntill this day : And thereuppon it is concluded , that the Roman Catholikes , hauing the true imitation of Christ in religious disciplin , and all the externall signes of Gods internall vnion with them , haue not onlie the perfection of Christian religion , but also the cheefe felicitie of man in this life , and of common wealth . CHAP. 27

THou hast seene good Reader , in the last chapter , not onlie the antiquitie of religious life , but also the end , and fruit thereof , which as I haue shewed , is noe other but a perfect vnion with God , and noe maruaile , seeing therein is con●ined the perfect practise , and exercise of christian contemplation , ●onsisting , as I haue often signified , in meditation , and mental prayer , ●●companied with the true loue of God , contempt of the worlde , abne●●tion of a mans selfe , chastitie , pouertie , obedience , and the perfection ●f all vertue : Al which being the speciall effects of Gods grace , doe ●●spose the soule of man , to the perfect vnion with God , which not on●●● wee that bee christians , but also the pagan philosophers , doe teach bee the end of contemplation , as I haue amplie declared in the sea●ententh , eightenth , nintenth , twentith , Chap. 17.18.19.20 . & 21. and one and twentieth chap●ers , where I haue proued that almighty God ( whose speciall delight is , 〈◇〉 he himselfe saith , Prouer . 8. to be with the sonnes of men ) doth of his infinit bounty 〈◇〉 communicate himselfe to a contemplatiue soule , purifieth with his ●race , and enflameth with his loue , that he vniteth it with himselfe , Cant . 4. & 9. & as the holie scriptures doe speake ) espouseth it , imparting such ineffa●le consolations vnto it , that it remayneth manie times absorpt in his ●oue , and alienated from the senses of the bodie , wherevppon ensue ●hose admirable rapts , whereof I spake in the aforesaid chapters , ●nd promised to speake further afterwards , which I will now per●orme .

● Neuerthelesse , I thinke good , first to aduertise thee good Reader , that it is not my meaning to shew here , that there is no vnion of ● with God , but in rapts , or alienation of the soule from the senses , se● I haue sufficientlie declared before , that almighty God vniteth h●●selfe with his seruants diuersly , according to the different capacit● euerie one of them : For euen as the sunne doth perfectly illumi● the ayre , when it is pure , and cleare from clouds , and at other time● so doth imparte so much light vnto it , as the multitude , or thickne●● the clouds doth permit , and entreth into euerie house , more or lesse , ●cording to the capacitie of the windowes , holes , or slifters , whereb● may passe : Io●● . 1. euen so almighty God being lux vera , the true light , as euangelist saith , and true goodnes , doth impart the light of his gra● and communicate himselfe to his seruants , according to the puriti● their harts : so that when he findeth in them no cloudes of passions ● worldlie affections , he vniteth himselfe with them in great perfecti●● and neuer faileth to enter into euerie deuout soule , more or lesse , ●●cording to the disposition he findeth therein : which disposition ●●●uertheles , is to bee vnderstood to proceede also from his grace , w● out the which , 2. Cor . 3. we cannot thinke as much as a good thought .

3 And although the effects of his presence , and vnion , are for ● most part so internal , Esay . 24. and secret , that his seruants , who enioy the sa● may say with the prophet , secretum meum mihi , my secret is to myselfe : it hath pleased his deuine maiestie in all times , and ages , for the enc●ragement and example of others , and for his owne greater glorie , giue testimonie thereof to the world by externall signes , and dem●strations , as some times by extases , or rapts , some times , by visions , a● apparitions of our Sauiour Christ , or his Saints , sometimes by reuela●ons and the spirit of prophesie , & other whiles by the aboundance● teares , proceeding either of hartie contrition , or of seruent loue , a● deuotion , and some times also , by an euident redoundance of the i●ternall and spirituall comforts , to the externall , and corporall parts ● it appeared in Moyses , Exod . 24. whose face was so glorious vppon his con●●rence with almighty God , that the children of Israell could not behou● it ) and finally by miraculous workes , which manifestly witnes his ●●pernaturall assistance .

4 Therefore I intend to make it manifest here , that the Roman C●tholikes haue alwayes had , and at this day haue , this externall testim●ny of Gods internall vnion with them , such Catholikes I meane , ● practise true christian contemplation in religious life , not that I ty● these extraordinarie graces and fauours of almighty God , Chap. 22. & 23. onlie to cloysters , and religious houses ( for I haue shewed sufficientlie before b● diuers examples , that secular men of al states , and vocations , may be so ●●rtified , that they may also participat thereof ) but because the se●●ar state ( especially in such as are maried , and haue care of chil●●en , and familie ) is so subiect to the distraction of worldlie cares , and ●●fines , that it verie rarelie admitteth true mortification , and the ex●●cise of perfect contemplation , therefore I say , it is seldome seene , ●●at secular men attaine thereto in so high a degree , as religious men ●●e , who hauing abandoned the world , and giuen themselues wholie the studie , and practise of true christian contemplation , doe with ●eater facilitie arriue to the perfection thereof , and receiue in al abo●●dance , that Centuplum , or hundreth fold which almightie God pro●●sed to giue euen in this life to those , Matth . 19. which should forsake the world ●t his seruice , such being his bountie towards them , that hee giueth ●●em ( as S. Bernard saith ) not onlie eternal life for their reward in the ●●d , but also spiritual ioyes , and consolations for their entertainement 〈◇〉 the meane time , for so , saith hee , men are also wont to giue their worke●e● meate whiles they worke , and their hire , or wages , Bernard ser . ecce nos relinquimus &c. when they haue finished ●●eir worke , & so souldiars haue their pay whiles they serue , and a greater donatiue , gift in the end , and so also the children of Israell were fed with manna in the de●●t , and arriued in the end to the land of promise . Thus saith S. Bernard , who ●so addeth further , that this is notably signified vnto vs , in the booke ●f wisdome , where it is said , that God will giue to the iust the reward of ●●eir labours , and in the meane time lead them , in via mirabili , Sap . 10. Psal . 118. in a mer●●llous way , and this way saith he , is that wherin the psalmist saith he was de●g ted , sicut in omnibus diuitijs , as in al riches : whereby we may see , that the ●ay which God leadeth his seruants , is both pleasant , and maruelous , ●nd therefore the psalmist doth not onlie say , that God is sweete , Psal . 33. Psal . 67. but also ●hat he is mirabilis in sanctis suis , maruelous in his saints , and no meruaile , see●ng he is so meruelous , and wonderful in all his workes .

● What wonder then is it , that carnall and fleshlie men , who haue ●ot so much as anie tast of matters of spirit , and commonlie beleeue ●o more , then that which they see , know , or feele with their hands , do not beleeue nor can conceue the wonderful , and ineffable manner of ●lmighty Gods proceeding , with his seruants here in earth , nor the in●rinsical familiaritie that hee vseth towads a deuout contemplatiue ●oule , wherwith he is vnited ? Which I will now make euident , by the experience that hath benne seene of Gods extraordinarie fauours , and the externall signes of his internall vnion , imparted to religious men , and women since our Sauiours time , to shew thereby aswell the veri●ie and continual succcession , of Catholike religion in religious profession : as also the vnspeakeable consolation , and true felicity , whi● it affordeth to those that embrace , and practise it in perfection , whe● by it shall also appeare ( as before I noted out of the psalmist ) th● Deus est mirabilis in sanctis suis . Psal . 67. God is maruellous in his saints .

6 In the One and twentith chapter , where I treated amply of the i●ternal vnion of man with God , Chap. 21. by the meanes of christian conte●plation , I spoke sufficiently of some special effects , and externall sign thereof , aswell in the prophets of the ould testament , as in S. Peter , Iohn , the euangelist , and S. Paule , to wit , their reuelations , and rap●● mentioned in the holy scriptures . And I further signified , that the sa● was not peculiar , and proper only to them , but also common to oth●● of the faithful in the new testament ; concerning which point , I no● say further , that the same appeareth sufficiently in S. Dionisius Areop●gita ,

S. Dionis . de misti . theolog . & de diui . nomin .

Idem ep . ad S. Ioan . Euang .

Idem Epist . ad Demophilum monachum . Idem de diuin . nomin . ● . 2. per . 1. in fine .

S. Pauls disciple , who maketh mention not only of his owne r●uelations , touching the deliuery of S. Iohn the Euangelist from his b●nishment in Patmos , but also of a very strange vision , and reuelatio● which S. Carpus , a bishop in Creta , had in his prayers , of whome als● he saith that for the purity of his soule , he was , aptissimus ad dei specul●tionem , most fit to speculat , and contemplat God , and that therefore ● had alwaise some holly , and fauourable vision , before he celebrated 〈◇〉 deuine misteries ( that is to say before he said masse : ) and further he al●● signifieth , that S. Hierotheus , was illuminated with holy inspiratio● concerning the misteries of the christian faith , patiendo diuina , suffrin● deuine things , meaning the excesse of spirit , which he suffred by th● abundant influence of Gods gratious visitations , whereby he arriue● saith S. Dionisius , to that mistical vnion , & faith , that the Apostles the●selues had , which could not be taught , or obtained by human industry

7 Seeing then this learned father , acknowledged these deuine fauours , and external signes of gods vnion in himselfe , and others in hi● time , it cannot be with any reason denied , but that he thought , an● knew the same to be most proper to religious men , feeing he taugh● that the vnion of man with God , is the special end , and effect of monastical disciplin , Chap. 26. nu . 20. 22. & 24. as I haue proued out of him in the last chapter .

8 And the same no doubt , would haue benne manifest to vs in th● monks or religions of that time , if their liues had bene particulerly written as were the liues of the Hermits , and religious , which liued shortly after , namely of S. Paule the Hermit , and S. Antony , both which florished in the very next age after S. Dionisius . For whereas he died in the second age after Christ , ( to wit in the yeare a hundreth and nineteene ) they were borne in the third age , and S. Paule , who was a few yeares more ancient , then S. Anthony , began his heremitical life , about ●he yeare of our lord , two hundreth and fifty , at what tyme also S. Antony was borne , who , as I signified before , replenished the de●erts of Egipt , with monasteries , and learned monastical disciplin of ●n old monke , which had professed , and obserued it from his youth .

● Let vs then see , what is testified by approued authours , concerning ●he spiritual fauours , and consolations imparted to these two , whose ●yues were written by twoo of the most famous Fathers of Gods ●hurch , to wit , S. Athanasius , and S. Hierome , who liued in their tyme ,

S. Athanas . in vita S. Anton .

S. Hieron . in vita S. Pauli .

●nd S. Athanasius , was familiar with S. Anthony , of whom he also ●earned so much , as the church of God hath hetherto knowne of ●he life of S. Paule the hermit , and witnesseth of them both ( as also S. Hierome doth ) that hauing liued many yeares in one wildernes , they ●nderstood one of an other by deuine reuelation , and that there vppon S. Anthony going to seeke , and visit S. Paule , they saluted each other by their owne names at their very first meeting , and that where as a crow had for threescore yeares together , brought to S. Paule halfe a lofe of bread , for his dayes allowance , shee brought him at that ●ime a whole lofe , with diuers other things concerning S. Paule , which ●estify how highly God fauoured him .

10 And the like appeareth concerning S. Antony , S. Athanas Ibidem . by that which S. Athanasius writeth of him , as that he had such heauenly consolations in his prayers , and meditations , that many times he continued them whole nights throughout , and complained of the light of the morning sunne , that it disturbed him , and depriued him of the true light , which he had beheld in his contemplations . Besides that he ad many apparitions of our Sauiour , many rapts , and reuelations , and did such wonderfull miracles , that all the world admired him , as may be seene in the history of his life , which was most famous in S. Augustins tyme , S. Aug li . 8. confess . c . 6. and wrought wonderful effects in them who heard , or read it , in so much , that S. Augustin confesseth of himselfe , that he , and Alipius , were maruelouslie moued , and amazed when they heard it first related , before he was conuerted . Stupebamus , saith he , audientes &c. We were a●tonished to heare things , so maruelous in the true faith , and in the Catholick church , tam recenti memoria , & prope nostris temporibus , testatissima , which were so fresh in memory , and most manifestest almost in our tyme .

11 Thus saith , S. Augustin , and further recounteth the strange effect that the reading of S. Antonies life wrought in twoo great courtiers , who suddenly there vppon forsooke the world , and entred into religion , whereof I haue declared the particulers already , Chap. 76. when I treated of the suddayne , and admirable effects of gods grace . Th●● much concerning S. Antony , Obiit . an . 361. and the fauours which he receyued 〈◇〉 almightie God , in the exercise of contemplatiue , and monastic life .

12 With him I will ioyne a disciple of his , to wit , S. Hilario● who also greately encreased monastical disciplyn ( as I haue declare● before ) whose continuall penance , mortification , meditation , an● prayer , Chap. 25. nu . 32. S. Hieron . in vita S. Hilario . Obiit . an . 383. S. Ephr. in orat . in laud . Basil . Obiit . an . ●0 . S. Greg . Nazian . orat . in laud . Basil . Amphil . in vit . eius . Theod . li . 4. c . 17. Zonar . in valente . Baron . To 4. S. Hierome amply declareth , and signifieth with all , man notable miracles , which he did , and the deuine illustrations , and reuelations which he had , euen in the presence of many thousands 〈◇〉 people , who came to see him in the wildernes .

13 There liued also in the same tyme , to wit , in the forurth age , tw● notable men , and great pillers of the church , S. Basil , surnamed th● great , and S. Ephraem ; the first a Grecian , and the other a Syrian , both o● them religious men , great friends the one to the other , and gloriou● for their miracles , reuelations , and other heuenly fauours , in so muc● that S. Ephraem compareth the miracles of S. Basil , with those of Elia● and Elizeus , and testifieth , that as he him selfe was admonished by 〈◇〉 deuine vision , to goe seeke saint Basill to the end he might receiue spiritual comfort of him : ) so also S. Basill knew of his comming to him by deuine reuelation , besides that the miracles , prophesies , and rapts o● S . Basil , are witnessed partly by S. Gregory Nazianzen , partly by S. Amphilochius , and partly by Socrates , Theodoretus , and Zonaras , in their histories .

14 And such was the fame , and estimation of S. Eprhems learning and holy life , that his homilies were publikely read in churches , nex● after the scriptures in S. Hieroms tyme , S. Hieron . de Scriptor . eccl . as he testifieth , who liued in the same age , and died not many yeares after S. Ephraem . Besides that , we also read , Platus de bono stat . relig . li . 3. ca. 7. Obiit . an . 370. that he was wont to feele , such an inundation of sweetenes in his prayer , and contemplation , that his hart seemed to him ready to burst with the aboundance thereof , in somuch , that he often said to almighty God . Recede a me domine &c. Goe from me o lord , for the infirmity of my vessel , is no longer able to endure this .

15 And no lesse admirable was S. Martin , at the same time , who hauing benne a monke , before he was bishop of Tours , would not altogether leaue his monastical life afterwards , S. Sulpit . Seu●r . in v●ta S. Mart . but liued for the most part in a monastery , with fourscore other monkes his disciples . And it appeareth in the history of his life ( written by S. Sulpicius who liued with him ) that he had very many apparitions of Angels , and some of our Sauiour himselfe , and that he had the spirit of prophesy , in admirable ●●aner , and did so many stupendious miracles , euen in raising the dead , Obiit . an . 402. Baron . eod . n . a S. Hieron . ep . 22. ad Eustochium . ●●at he conuerted thereby infinit numbers of Gentils to the Christian ●●ith , and was held ouer all christendome for an apostolicall man .

●6 S. Hierome , also liued both in the Fourth , and fift age , who led a ●onastical life in Bethlem , and affirmeth of himselfe ( calling God to ●itnesse of it ) that whiles he liued in the desert , and passed whole ●ayes , and nights in contemplation , fasting , prayer , and teares , he had ●●ch heauenly meditations , visitations , and spiritual come forts , that it ●eemed to him very oft , that he was amongst squadrons of Angels , and ●id ioyfully sing the verse of the canticles ; Cant . 1. Obiit . an . 420. Ioan . Cassia . col . 19. c . 14. a. Obiit . an . 435. post te in odorem vnguentorum ●●rum , curremus . We will runne after thee , to the sweete sauour of thy oint●ents .

●7 We read also in Cassianus , who liued at the same time , to wit in ●he fift age , and died within a few yeares after S. Hierome , that an Ab●ot of a monastery in the desert of Scithia , who had led before an he●emitical life , was oft times in the desert so rauished , and abstract ●rom his senses , with the sweetnes of contemplation , that he knew not at night , whether he had eaten any thing that day , or yet the day before , and that therefore his allowance of bread for the whole weeke was giuen him at once , by seauen equal portions , to the end he might know , aswell at the weekes end , as euery eueninge , whether he had eaten his daies allowance , or no : And the same authour also wri●eth vppon his owne knowledge , diuers other notable , and strange things , of the heauenly contemplation , of many other religious men , which I omit for breuities sake .

18 In like maner Palladius , Palladius hist . lausiaca , vel sanctor . patrum a bishop of Capadocia ( who wrote a history of his owne peregrination , wherein he visited the monasteries in the deserts of Egipt ) recounteth most admirable things , not only of the seuere disciplin , and angelical life of the religious there , but also of the great graces which almighty God bestowed vppon them , in the operation of miracles , the spirit of prophesy , rapts , and caelestial consolations , namely of the famous Macarius , who he saith , Idem in Macario . Idem in Isidoro . was almost continually rauished in spirit : And the like he affirmeth , of one Isidorus , who was so contemplatiue , that he fell many times into his rapts , whiles he was at meate amongst his brethren . And if I should confirme this point further by the examples of S. Augustin , S. Chrisostome , S. Grego●y Nazianzen , and others ( who were religious men , and great ornaments of Gods church , in the Fourth , and fift age ) and also add thereto , many admirable things which might be alleadged to the same purpose , out of Theodoretus in his history , of the religious liues of h● Monks , Theodoret . histor . religiosa . an . 550. and Nunes in his time ( which was the sixt age , to wit abo●● the yeare of our lord , fiue hundreth , and fifty ) I feare , I should 〈◇〉 much to tedious , and therefore I will omit , not only those examp●● but also many other , no lesse admirable in the ensuing ages , contenti●● my selfe from henceforth with some one , or two in euery age .

19 Therefore to proceede , in the sixt age , florished S. Benedict , fou●der and patriarke of the holy order of the Benedictins , who being a tr●● mirrour of monastical disciplin , was highly fauoured by almigh●● God , Obiit . an . 519. S. Greg . in vita . S. Benedict . Ioannes Diacon . in vita S. Greg . with the spirit of prophesy , with deuine reuelations , with m●● wonderful miracles , whereby he raised twoo dead men , besides oth●● thinges no lesse miraculous , testified by S. Gregory the great , who liu● in the same age and wrote his life , and may also serue for an examp●● of this matter , hauing benne himselfe a monke , and an abbot of a monastery before he was pope . And how much he was fauoured by a●mighty God , yt may appeare , in that being chosen pope , and fled fro● Rome , to hide himselfe in a rock , he was discouered from heauen , by 〈◇〉 bright pillar , ●aron . To . 8. an . 590. which hanged ouer him in the ayre , whereby he wa● found , and brought back to Rome : besides that , he had also diuers apparitions of our Sauiour , and of Angels , and did notable miracles , recounted by Iohannes Diaconus in his life , wherein it is also witnessed tha● petrus Diaconus , Obiit . an . 604. who liued familiarly with S. Gregory , saw diuers times the holy Ghost vppon his head in forme of a doue .

20 In the seauenth age , died the blessed Monke S. Augustin , our Apostle , sent by S. Gregory aforesaid , into our countrie , to conuert th● same from paganisme , to the faith of Christ , which hee performed , giuing sufficient testimonie of his vnion and familiaritie , with almighty God , not onlie by the notable effect of his Apostolicall preaching , in the conuersion of King Ethelbert , and his subiects , but also by his prophesie of Gods punishment vppon the monks of Bangor , for their refusall to preach to the Saxons : as also by the miracle which he did , in restoring sight to a blind man by his prayers , as S. Bede our famous country man testifieth . Beda . li . 2. hi●tor c . 2. Obiit an . 609. And therefore I cannot but note here by the way , how much England is behoulding to monks & religious men , seeing it receiued the light of christian faith from them .

2t Wee read likewise in S. Bede , that S. Cutbert , who liued also in the seauenth age , being disposed once whiles he was verie yonge , to spend a whole night in prayer , S. Beda in vita S. Cuthberti . c . 4. had such heauenlie consolations and visions , that he determined presently to leaue the world , saying to himselfe , if with one nights praier , I haue obtained so great a fauour at Gods handes , what may I expect if I bestow al my hole life in prayer , and con●●●plation ? And so repayred presentlie to a monasterie , Idem ibid . ca. 5. 6. 7. 8. &c. obijt . an . 88. where he en●●d into religion , and had afterwards , manie visions of Angels , and ●●rified God greatlie , by manie notable miracles , both before & after 〈◇〉 death , whereof S. Bede writeth verie particularly .

In the eight age , Ioan . patria arc . Hierosolim . in vita S. Damas . S. Iohn Damascen ( who was also a monke ) flo●hed in al vertue , and learning ( as appeareth by his notable works yet ●ant ) and how acceptable he was to almightie God , and how effect●● were his prayers , it is euident inough by the famous miracle of the ●●titution , and healing of his hand , cut of by the commaundement of a ●●g of the Saracens , which great grace and fauour hee obtained of al●●ghtie God , by his prayers to our blessed Lady , who appeared vnto 〈◇〉 in his sleepe , and restored his hand , and reunited it to his arme , obijt . circa . an . 730. 〈◇〉 testifieth Iohn the Patriarke of Hierusalem in the historie of his 〈◇〉 .

In the age following , which was the ninth , there was an Abbot , obijt . an . 846. Metaphra● . in Ioannicio . ●●lled Ioannicius , who as Metaphrastes witnesseth , so exceeded in con●●mplation , that hee was often eleuated into the ayre , whiles he was 〈◇〉 his prayer : besides that hee was verie eminent for the spirit of ●●ophesie , and manie miraculous workes , which I omit for breui●●s sake .

In the tenth age , liued and died S. Dunstan Bishop of Canterburie , obijt an . 988 Osbert . in vita Dunsto . apud Surium . 19 maij . Matth . westm . an . 979. Polid . histor . Ang. li . 6. obijt . an . 1027. S. Petrus . Damian . in vita S. Romualdi . Baron . an . 1027. ●ho was a monke before hee was bishop , and after built forty eigh ●onasteries , and had throughout the course of his life , manie celesti●● comforts , rapts , visions , apparitions of Angels , and conference ●●th them , and excelled also in the operation of miracles , and pro●●etical predictions , testified by al our ancient historiographers , which ●rite of his time .

In the next age , S. Romualdus , founder of the Hermits of Camaldo● was famous throughout al christendome , for his holie life , his mi●●cles , his reuelations , his spirit of prophesie , his illuminations , and ●eauenlie visions , related by the famous Cardinal , S. Petrus Damianus , ●ho wrote his life , within fifteene yeares after his death , whiles ●●e fame , and knowledge thereof , was yet fresh in euerie mans me●orie .

●6 In the same age , liued the famous Hildebrand , who being first a ●onke in the Abbey of Cluny , and afterwardes pope , Baron . an . 1073. called Gregory the seauenth , was so contemplatiue , and had such deuine illuminati●ns , that he was some times rauished in spirit , amidst his temporal ne●otiations , and had frequent rapts in his priuat deuotions : besides that hee had manie reuelations euen in mens thoughts , and vision● Angels , Guliel . Mal . mels . de gest . reg . Angl. l. 3. Baron . an . 1061. and the spirit of prophesie , as testifieth William of Malmesbu●● an historiographer of ours , who vnderstood some strange particul●● which he writeth of him , by the relation of the Abbot of Cluny , w● knew him , and witnessed the same vppon his owne knowledge , a● experience .

27 In the age following , died our notable prelate , S. Anselmus , w●● was first monke , and after Abbot of Beck in Normandy , and lastlie bish● of Canterbury , famous throughout the christian world , for his gr● vertue & learning , whereof sufficient testimony remaineth vntill t● day , Edinerus . in vita Anselmi . by his learned bookes : of whome Edinerus ( who liued with hi● & wrote his life ) witnesseth that he had manie notable reuelations , v●●ons , & rapts in his praiers , & that a globe of fire , was once seene ab● his head , whiles he was at his deuotions , and finally that almighty o● wrought by him wonderfull miracles , obijt . an . 1109. whereof he recounteth v● manie .

28 In the same age , liued and died S. Bernard , the honour of religi●● men , of whose stupendious and continual miracles , al the histories t●● treat of him , & his time , giue ample testimonie : besides that his vni●● & intire familiaritie with almighty God , abundantly appeareth by 〈◇〉 prophetical predictions , & by the innumerable soules which he conu●ted to God , with his sermons & conferences , in so much that wou● were faine manie times to shut vp their children , & diuert their h●● bands from hearing him , least otherwise they would forsake the wo●●● as his father , vncle , brethren & sisters , & verie manie others had don● & dalie did by his example , & perswasion , of whose great grace in 〈◇〉 operation of miracles , I shall haue so iust occasion to speake am● hereafter , that I thinke good to omit it heare .

29 After him in the next age , three Apostolical & Euangelical m● were of singular fame in Gods church , to wit , S. Francis , S. Dominick , S. Thomas Aquinas . S. Bonauent . in vita S. Francisci . Of the first ( who instituted the holie order of 〈◇〉 grey Friars ) the famous S. Bonauenture witnesseth in the historie of 〈◇〉 life , that besides the vertue of miracles , which hee had in wonderf●● manner , he had also manie deuine visions of our Sauiour , manie re●●lations , & verie frequent rapts , & the same some times most stupendio●● being raised , & eleuated into the aire , as high as the clouds . Lastly th● in one of his rapts , two yeares before his death , the marke of our Sa●●ours most sacred wounds , were printed in his handes , feete & side , a● that they remained there during his life , whereof there were innum●rable witnesses , obijt . an . 1226. & amongst others , Pope Alexander the fourth , who i● sermon ( whereat S. Bonauenture , as he writeth was present ) testified that ●e had seene them himselfe .

●0 S. Dominick also ( who was the founder of the holie order of the black Friars , obijt . an . 1221. S. Antonin . hist . Tit . 23. c . 4. parag . 7. In vita eius . apud Surium . 4. Augusti . Obijt . an . 1271. Ibid . 7. mar . or Friar preachers ) was no lesse admirable for his miracles , and namelie for reuiuing the dead , then for his reuelations , prophetical predictions , and most strange rapts , whereby hee was someti●es eleuated , and detained in the aire , a cubit aboue the ground . And the verie like wee read of S. Thomas Aquinas , who was a Dominican Fri●● , and no lesse fauored by almightie God , then his founder S. Dominick , with deuine visions , reuelations , & admirable rapts , in so much that he was also sometimes eleuated in the aire , besides diuers miracles , which ●t pleased God to worke by him , aswel in his life , as after his death .

●1 And although I haue for breuities sake , omitted heretofore di●ers notable women , whose miraculous workes , reuelations & rapts , ●hewed euidently their great vnion ,

Lodouicus Blosius in Apolog . pro Thaulero ca. 2.

Idem in monili spirituali ca. 2.

& familiarity with almightie God ( as namely S. Gertrud , S. Mechtild , S. Clare , S. Elizabeth Abbesse of Spalbec , ●al of them admirable for rapts , & reuelations , & specially the two last , of whom we read , that S. Clare was verie oft a whole month together , rauished in spirit without anie vse of her senses : and S. Elizabeth of Spal●ec , was commonly seauen times a day abstracted from her senses in such sort , that shee had neither sence , nor breath , but was stife & cold , as if she had bene starke dead : ) though I say I haue omitted these , & diuers other famous contemplatiue women , yet I cannot lett passe two , which succeeded in the next age after S. Thomas , to wit ,

Paulo Morigia dell'origine delle religioni . Obijt . an . 1373.

Blosius in moni . li . spirit . Chap. 26. nu . 27.

S. Brigit & S. Katerin of Siena , of whome the first being descended of the royal race of the kings of Sueden , as I haue signified before , and maried to a prince called Vlpho , gaue her selfe after his death , to monasticall and contemplatiue ●ife , wherein shee profited and excelled so much , that beeing ofttimes rauished in spirit , shee had verie manie apparitions of our Sauiour , who amongst manie other thinges , reuealed vnto her , the holie rule which shee leaft to those of her order ( whereof I haue also spoken before : ) besides that hee imparted vnto her so great a grace , and such a hate and horrour of sinne , that if anie man that was in mortall sinne came to her presence , shee could not endure the sauour of him , but was faine , ether to stop her nose , or to depart from the place .

32 S. Katherin of Siena , dedicated her selfe to the seruice of God , and to religious life , euen from her infancy , Obijt . an . 1380. and afterwards taking the habit of S. Dominick , became as I may say , the wonder of the world in her time , for the infinit fauours she receiued of almighty God , & the ineffable familiarity she had with him , F. Raimund . de Capua . in vita S. Katerinae Senensis . which appeared in her superna●●ral gifts , of more then humane wisdome and prudence , her most 〈◇〉 raculous workes , her prophesies , frequent rapts , continuing ordina●● two , or three houres , after she receiued the blessed sacrament , and o● three daies together , during which time , she had no vse at all of 〈◇〉 senses , and some times in these rapts , shee was drawne vp into the a● and finally in one of them , shee receiued of almighty God the sa● fauour , which S. Frauncis did , hauing the signes of our Sauiours 〈◇〉 blessed wounds , printed in her hands , feete , and syde , all which is te●fied , not only by two most religious , and graue personages , who li●● with her , P. Stephanus Carthus . P. Raymundus Dominic . Obiit . an . 1463. Francis . Pena , & pietro Galesino in his life . and wrote her life , but also by pope Pius the second , in● Bul of her canonization , vppon due and euident proofe thereof .

33 In the next age , liued S. Diego de Alcala in Spaine , a lay broth●● of the holy order of S. Francis , a man of such rare vertue , and so hig● contemplatiue ( though altogether vnlearned ) that he was seene ma● times , eleuated into the aire in his rapts ( as before I haue also sig●●fied of diuers others : ) and so many were the miracles donne by hi● not only in his life , but also after his death , that he was after due e●●mination and proofe thereof , canonized by pope Sixtus the Fift , in 〈◇〉 yeare a thousand fiue hundreth eighty eight , at the sute of Philip the seco●● last king of Spaine , vpon the miraculous recouery of his sonne Charl●● who being in Arcala at the point of death , and giuen ouer by the p●●sicians , had an apparition of S. Diego , and there vppon recouered 〈◇〉 health . The life , and Miracles of S. Diego , were written by a very leaned man , called Francisco Penia , auditor of the Rota , at this present , a● by Pietro Gallesino , pronotario Apostolico , and others .

34 In the same age , liued also S. Frauncis de Paula , founder of the hol● order of the Minimi ( whereof I haue spoken before ) and so famo●● was he for his sanctity , and holly life , his many , and wonderfull mir●cles , his prophesies , and reuelations , his infused , and supernatural wi●dome , that Lewis the eleuenth king of France , procured that pope Sixt● the Fourth , commaunded him to passe from Calabria in the kingdom of Naples into France , for the said kings consolation , and in what admiration he was there held , Phil . Comin . du Roy . Louis . c . 130. it may appeare by the testimony of Phil●● de Comines , vppon his ow●e knowledge , affirminge that he had hear● him oft times discourse so wisely , and deuinely in the presence of kin● Lewis , of king Charles his sonne , and of all the peeres of France , that 〈◇〉 seemed that the holy Ghost inspired him , and spake by his mouth ( 〈◇〉 I haue signified in the first part of this treatise : ) and further the sam● author saith , that in his opinion he neuer saw so holly a man , and tha● he forbeareth to speake more particulerly of him , because he was then liuing . His passage into France , was about the yeare of our lord , a thousand foure hundreth eighty , and he died in the beginning of the next age following , to wit in the yeare a thousand fiue hundreth , and seauen , Obiit . an . 1507. being Ninety one yeares old , hauing liued an hermits life , from the age of twelue yeares , as Philip de Comines also witnesseth .

35 Being now come to the last age , whereof the greatest part doth not passe the memory of man , I will conclude with the examples of certaine holy personages , knowne to many yet lyuing . The first shalbe the blessed Father Ignatius de Loyola , founder of the holy society of Iesus , of whome I haue also spoken sometimes before . P. Ribadenieyra della vita del . P. Ignat . Of him it is written , by a reuerend and learned graue man yet aliue ( who was intrinsecal with him ) that after he had fully abandoned the world , and giuen himselfe wholy to the seruice of God , yea , and passed some greueous temptations ( as commonly all those doe which tend to perfection of life ) he had exceeding great consolations from almighty God , in his meditations , and prayers : As for example , being one day in S. Dominicks church in Manresa , saying our Ladies office , as he daily did , he was suddenly illuminated in his vnderstanding , and had such a liuely representation therein of the blessed Trinity , with such an inward ioy and heauenlie comefort , that he burst out into teares , which he could not stay for a long time , and all that day after , could not talke , or discourse of any thing els , but of that blessed misterie , which he explicated admirablie , to the astonishment of those which heard him ; and though at that time he had studied nothing at all , neither had any ability of learning , but only to write , and read , yet he wrote presently a treatise of the blessed Trinity , of eightie , sheetes of paper , and euer after during his life , had particuler consolation , and swetenes , in the meditation of that profound misterie .

36 The like light he also receiued at diuers other times , concerning diuers other articles of our faith , and was sometimes wholy rauished , Idem ibid . and transported with the contemplation of heauenlie thinges , and speciallie once most admirablie at Manresa , where he had a rapt , which continued eight daies , in such sort , that no life appeared in him , but only by his pulse , and a litle panting of his hart , which this author saith , was related to him , and others , by them who were eye witnesses of it . And so aboundant was the sweetenes , and spiritual comefort which he commonlie had in prayer , that the aboundance of his teares , proceeding thereof , had almost made him blynd . Finallie his great vnion with almightie God , appeareth also sufficientlie other waise , aswell by diuers apparitions which he had of our Sauiour , our bles● Lady , and other Saints , as by his reuelations and propheticall pre●ctions of things to come , which may be seene in the historie of 〈◇〉 life , Obiit . an . 1556. and proued by other sufficient testimonie of men , yet liuing ; be●des many notable miracles donne by him , and his intercession to Go● both since , and before his death , whereof autentical informations , a● profes haue benne for some time , and are daily taken by order of t●● sea Apostolike .

37 In like maner , the Blessed Father Franciscus Xauerius , one of t●● first companions to Father Ignatius in his holy institut , P. Petrus Ribaden in vita eius & Horatius Tursellin . in vita B. Xaue●ij li . 2. c . 7. and sent by hi● afterwards in to the east India , was also most admirable , not only fo● his reuelations , prophesies , and miracles ( which he did in the conuersion of the Indians , and namely for reuiuing fower dead persons but also for the abundance of spiritual consolations in his prayers an● deuotions , wherein he passed , and spent whole nights many time● before he was aware : and so insupportable was the sweetenes whic● he felt therein , that he hath bene ouer heard to say to almightie God No more o lord , Platus de bono status relig . li . 3. cap . 7. no more , this is ynough take me o lord , vnto thee or da● me not this fauour , for it is intolerable to feele thee , and not to see thee Thus was he some times heard to say in his priuat , and secret deuotions ; besides that , he was so transported , and absorpt many time with his heauenlie meditations , that when he went any iourne● ( which he did alwaise on foote ) he lost his way , and went into th● briers and brambles , Obiit . an . 1552. before he was aware . And to conclude concerning him , his apostolical vertues , and vnion with God , are further sufficientlie testified , by the fruites of his holy labours , in Capo de Camorin ( where he built aboue forty churches ) and in Mazane ( when he conuerted twoo kings and a great number of their subiects ) an● in Malacha , the Ilands of Molucche , the Iland of Moro ( where the people were most sauage , fierce , & barbarous : & lastly in Giapone , in whic● places he conuerted an innumerable multitud of soules to the christian faith , cured the sick , healed the lame , restored sight to the blind , and life to the dead , as I haue said : besids that his body remained a long time after his death vncorrupt , and fresh ( as it still doth , for ought is yet knowne to the contrary ) of all which , Don Iohn the third of that name , king of Portugal , caused autentical , and publike testimonie to be taken , in those parts where he had preached .

38 To these twoo , I cannot omit to add twoo others of the same society , the one father Fraciscus Borgia , and the other father , Lewis Gonzaga , both of them princes of birth , to whome almightie God , im●●rted his fauours aboundantlie , in prayer , and meditation . The first ●o wit , father Borgia , being duke of Gandia in Spaine , and much estee●ed of the Emperour Charles the fift , abandoned his estate , P. Pedro Ribaden . en la vida del P. Francis . Borgea . and digni●ies , and tooke the habit and name of the societie , in the yeare of ●ur lord a thousand fiue hundreth fifty , and one , and within a short time , ●ade so great progresse in contempt of the world , and mortification of himselfe , that he was admired of all that knew him , and after some yeares , was made general of the societie : and ( to omit other particu●ers of his admirable vertues , Andreas Schottus in vita eius . and Gods great fauour towards him ) the heauenlie consolation , and visitations which he had in prayer were such , that he was very oft depriued of all sence , and feeling for a time : and it chaunced once in the colledge of the society at Medina del Cam●● , that the Rector called Father Ruis Portillio , entring into his chamber vppon a suddaine , whiles he was at his prayers , found him all enuironed with a heauenlie light , and his face casting out beames like the sunne . As also an other time , a doctor called Ayala , comming suddenlie to him in the night at Berlanga , whiles he was praying without candell or fire , found all his chamber full of light , proceeding as it seemed to the doctor , from the fathers face , and eyes . Obiit . an . 1572. I omit for breuities sake his prediction of diuers things to come , and knowledge of thinges donne , in places remote , and other his miraculous workes , which may be seene in the historie of his life , written in latine , by Father Andreus Schottus , and in Spanish by Father Ribadeneira yet liuing .

39 Father Lewis Gonzaga , eldest sonne to the Marquesse of Castiglione , of the house of Mantua , being but twelue yeares of age , P. Virgil . Seppa i●e la vita del P. Luigi Gonzaga . had wonderfull illuminations of almightie God , and such grace of prayer , and contemplation , that euen then , he gaue himselfe wholie to deuotion , and by importunate suite to his parents , obtained after a few yeares , leaue to renounce his right in their state to his yonger brother , and to enter in to the societie of Iesus , and within a while grew to be so contemplatiue , and recollected in himselfe , that he comonlie passed whole houres of meditation , without any distraction in the world of other cogitations , in so much that if any entred into his chamber , during the time of his ordinarie prayer , he had no vnderstanding , or knowledge thereof : and such was the sweetenes , and celestial comfort he felt in his soule , & so feruent his loue of God , that commonly his hart melted , as it were , into streames of teares : and he had these heauenly motions of Gods loue not only in his meditations but also in his ordinarie vocal prayer , not being able many times , to vt● the wordes thereof , insomuch that his superiours were forced to allo● him double time to that which others had , for the saying of his offi●● Yea and which is more , it fell out very oft in common conuersatio● that when there was any speech in his presence of our Sauiours passio● or of his loue to man , he grew to such an agony , and pang of deui● loue , that his hart would swell , and beate , as though it would brea●● or leape out of his body , in which respect many did forbeare to spea● of such matter , whiles he was present : and such was withall his pu●●tie , and innocencie of life , that he was held of all that knew him , fo● very saint on earth , though he was in the flower of his youth , bei●● not aboue twenty three yeares of age when he died , Obiit an . 1591. which was b●● sixteene yeares agoe : sithence which time , it hath pleased God , to gl●rifie his owne name , and to giue testimonie to the great vertue of h●● seruant , by many notable , and manifest miracles , done as well here 〈◇〉 Rome were he died , and is buried , as also in diuers other parts , and n●mely vppon the Duke of Mantua his kinsman , who hauing benne he● not past three yeares agoe , in the yeare a thousand sixe hundreth and fiu● and returning backe to his state by Florence , was suddainely deliuere● from most greeueous paines , and diseases , with the only applicatio● of a relick of Father Lewis , to the affected parts : whereof he present●● after , aduertised by his letters , the Marques of Castiglione , yonger brother to father Lewis , and embassadour for the Emperour at that tim● here in Rome , as he also is at this present , which letters are printed wit● the historie of Father Lewis his life , and the relation of aboue seauent● notable miracles , and of the autentical proofes thereof .

40 I omit to speake of twoo notable men , who died but a few yeare past , partly for breuities sake , and partly because they were not professed of any order of religion , though ecclesiastical persons , and liued most religiouslie , I meane the famous Cardinal Carolo Boromeo , Archbishop of Millan , and father Philippo Nerio , the institutor of the congregation of priestes , called the Oratory in Pozzo Bianco , or Chiesa noua , both of them highly fauoured by almightie God , with the gift of contemplatiue prayer , accompanied with many euident miracles , both in their life , and also since their death , which I omit , I say , to the end , that I may say somewhat of a notable , and holy woman , called Mother Teresa de Iesus , who died in Spaine , not past fiue and twenty yeares agoe .

41 This mother Teresa , being a Carmelitan Nunne , and the first authour of the late , and notable reformation of that order , aswell of the men as of the women , receiued admirable graces , and giftes of ●●mightie God , to his great glory , and the edification of his church . ●●r she had not only the spirit of prophesie , frequent rapts , and some●●mes eleuations in the aire , in the sight , and presence of her religious ●ers , but also ordinarie apparitions , and most louing , and famlliar ●●sitations of our Sauiour , and conferences with him , wherein he ●●mforted , aduised , and directed her in matters aswell concerning ●●e reformation of her order ( which as I haue said , shee notablie ●eformed , and reduced to the first perfection ) as also for her owne spi●●tual come fort , and the direction of others in matters of spirit , and ●●ntemplation , whereof she wrote most deuinelie by the instruction ●f our Sauiour himselfe , as appeareth in the historie of her owne life , ●hich shee sett downe by the commaundement of her ghostlie fa●her , in such sort , that whosoeuer readeth it , may easelie see , that it ●●rre surpasseth the capacitie of a woman , yea , or of any man els , ●ithout the speciall assistance of the holy Ghost : and in confirmation ●f all former fauours , which almightie God bestowed vppon her , and ●thers by her meanes in her life , it pleased him also , to honour her ●ody after her death , with most sweete and fragrant sauours , which 〈◇〉 cast forth , to the admiration of all that were present , and not only ●er body yelded the same fragancie , but also all the clothes that shee ●sed in her sicknes , had , and retained the same a long time after : Be●●des that the body being also visited six yeares after , was still vncor●upted , retaining that fragrant sauour , and communicating the same ●o all thinges that touched it , P. Ribera in vita M. Teresae . as the graue and learned father Ribera who wrote a most excellent coment vppon the lesser prophets ) wit●esseth in the historie , which he wrote of her life , affirming the sa●e vppon his owne knowledge , describing the maner how he saw ●er body stand vpright vncorrupt , and breathing forth a most sweete ●dour , in the yeare a thousand fiue hundreth eightie eight ( which was ●●xe yeares after her death : ) and further he declareth , the great ●uite in law , which was betwixt the townes of Alua , and Auila ●or her body , and how pope Sixtus Quintus decided the controuersie , ●y his sentence in fauour of the towne of Alua , in the yeare a thou●and fiue hundreth eightie Nyne , besides diuers notable miracles , which ●e affirmeth to haue bene done by her relickes .

42 And forasmuch as this holy woman , in her notable booke aboue mentioned , relateth certaine admirable things , concerning a religious man of her acquaintance , I wil set downe some part thereof , because it also partly concerneth her selfe , and is very pertinent to the ma● which I now treat .

43 This holly father was a Spaniard , called F. Pedro de Alcantara , w● liuing in the austere rule of the Franciscans , called Obseruants , added th● to an incredible austerity of penance , and mortification , for the sp● of Forty seauen yeares , whereof shee recounteth many strange parti●lers , which I omit , because I treat not of matters of that kynd , bu● spirituall fauours , and consolations , accompaning the exercise christian contemplation , to which purpose shee testifieth , that prayer , and contemplation was such , and so continuall , that som●mes he passed eight daies without meat , by reason of his frequent , 〈◇〉 rather continual rapts ( whereof shee her selfe was once an eye ●nesse : ) and that a yeare before he died , he appeared to her in a visi● being many leagues distant from her , and that when his end app●ched , he called for all his brethren , and hauing made them a nota● exhortation , he began the psalme , Letatus sum , &c. And as soone , a● had ended it , kneeled downe , and gaue vp the ghost , and appeared her presently , saying , that he went to repose , which shee told to so at the same time , and within eight daies after , the newes came , t● he was dead . Finally shee also witnesseth , that he appeared vnto afterwards in great glory , and said vnto her amongst other things , t● it was a happy penance , which he had donne in this life , seeing it 〈◇〉 so highly rewarded . Thus much concerning her , and him .

44 And hauing had now this occasion to speake of this holy m● of S. Francis his order , I will add two , or three others of the same p●fession , for the deuotion I haue to that great Saint , and the hono●● beare to those that obserue his rule . And although there is no prin● testimony extant , of that which I meane to relate , concerning th● holly men of whome I am to speake , yet I haue vnderstood the sa● by so good , and certaine relation , of men worthy all credit , and r●pect , that I make no doubt of the truth thereof .

45 Father Antonio da monte Cicardo , an Italian , professing the rule S. Frauncis , in the holy order of the Capuchins , was a man of wonder perfection of life , eleuation of spirit , and feruour in mentall pray●● wherein he receiued very many heauenly visitations , and deuine co●solations , and had withall so great a grace of miracles , that he 〈◇〉 only miraculously cured , and healed very many sick men in diuers p●●ces , but also raised a dead child at Ascoli in the kingdome of Naples .

46 Also Father Antonio Corso , a man of great austerity of life , a● mortification , was so wholy giuen to mentall prayer , that he spe● commonly the greatest part of the night in the church , and of the day ●n the woods . And other whiles he was so abstract in contemplation , ●hat he passed some daies without meate , or drynke , and had withall ● notable grace , and gift of miracles , as to giue sight to the blynd , to ●eale the sicke , and to cast out deuils , and after his death a blind man ●eceiued sight , by putting on his spectacles .

●7 In like maner , an other holly Capuchin in Italy , called F. Giouanni ●●agnolo ( because he was a Spaniard ) was so contemplatiue , that most ●ommonly after masse , he passed eleauen or twelue houres together 〈◇〉 mental prayer , and many times had great rapts , and notable reuela●ions , which he would neuer vtter for humilities sake , but only when Father Francisco da Ghiesi , the general of his order , commaunded him ●o doe it vppon obedience , for the edification , and comefort of his ●rethren . He foretold , that he should be martired , as afterwards he ●as : for , hauing got leaue of his generall to goe into Barberie , to ●reach vnto the Mores , he was killed by them , and as it is constantlie ●eported , his head being cut of , as he was preaching , continued his ●peech almost an howre after . All these three Capuchins , died neere ●bout one time , to wit , about the yeare of our Lord , a thousand fiue hun●red sixty six .

48 I will now conclude these examples , with twoo religious women , whereof the one died , in Siena the 30. of Iuly , in the yere of our Lord 1606. and was called Suora Caterina , who hauing benne in her ●outh , of a very dissolut life , and falling into affliction became so re●entant , that shee proued an other Mary Magdalen , and after she had ●ome yeares liued very retired , and so mortified with continual penaunce , that shee grew admirable to all that knew her , she entred into the monastery of the cōuertites in Siena , where shee daily encreased ●n feruour of deuotion , and arriued in time to so high a degree of contemplation , that shee was very oft abstracted from her sences , and wholy absorpt with the swetenes of her inward consolations : and this hapned oft times , not only in her priuat prayers , but also in her ordinarie conuersation with others . And further shee had the grace , and spirit of prophesie , and did many miraculous things , which were also confirmed by other miracles , as well at the time of her death , as afterwards , whereof the truth may easelie be knowne , by such of our countrie men , as trauell into these parts , as many yearelie , doe , whom I remit to their owne information , as occasion shal be offred .

49 The other holy woman , was called Maria Magdalena di Pazzi , who died in Florence , the fiue and twentith of May , in the yeare followi●● to wit , an . 1607. a thousand sixe hundred , and seuen . And although there pa●● in the course of her religious life , many admirable things worthie be recounted , yet I will content my selfe for breuities sake , to tou● a few only , which may suffise to shew the stupendious effects , of G● vnion with a contemplatiue soule , enflamed with his loue , which her was so abundant , that shee did often in her meditations exclai● My sweete Iesus , I can no longer endure this , I die , I burst , this my vesse● earth cannot suffer so great a flame , with such other like wordes . A● this was also verified , by diuers other strange effects , proceeding fr● the heat , and flame of Gods loue , which being kindled in her sou● had such a redundance to her body , that shee was faine oft times the deapth of winter , to cast whole buckets of cold water into ● owne bosome , in so much that shee might truly say with the Psalm● Concaluit cor meum intra me , Psal . 38. & in meditatione mea exardescit ignis . My h● was heated within me , and in my meditation there burned a fire .

50 And albeit this is very rare , and may seeme maruellous to such ● doe not consider how meruelous God is in his saints , Psal . 67. yet the like ha● bene also experimented in these our daies , in a holy yong man , a P● of the societie of Iesus ( called . B. Stanislao ) who for the same cau● was very oft forced , to apply to his naked breast , linnen clothes we● cold water , and often renewed , to delay , and temper the heat that ● dounded from his hart to his external parts , in so much that the ph●tians being consulted , concerning the cause thereof , determined t●● it was supernatural : which also sufficientlie appeared by many oth● signes concurring therewith , all testifiing that his heart being , a● may say , a very furnace of deuine loue , caused those externall , and m●raculous inflammations in his breast , whereof there are many w●●nesses yet liuing : besides that the wonderful miracles wrought by ●mightie God , through his merits , both before , and since his death , d● notablie confirme the same , as appeareth in the historie of his life .

51 But to returne to the holy woman of whom I spake before . T●● strange effect , and diuers others , happened vnto her many times vpo● the meditation of these words of the Euangelist . Verbum caro fact● est . The word was made flesh . Whereby she was commonlie reple●●shed with an extraordinarie loue of God , and drawne into freque●● and wonderfull rapts , wherein her face did cast out such beames ● light , that the eyes of those which did behould her , dazeled the● with . And in these rapts she continued some times , foure and twe●● houres , and sometimes three , or foure daies and nights together , a●● once from Whitson eue , vntill the feast of the blessed Trinitie , which was eight daies , excepting only two houres euery day , during which time shee came to her selfe , and tooke some litle refection of only bread and water , and without any other sleepe then , as it were , a silent repose vppon her knees , and leaning vpon her armes some part of those two houres .

52 And at these times , shee receiued most admirable illustrations , concerning the incomprehensible misterie of the blessed Trinitie , and many deuine impressions of most heauenlie , and saraphical conceipts , which shee vttered oft times in very good latin , though shee neuer learned the latin tongue , and applied many obscure places of holly scripture very aptly to her purpose . Finallie , so many and meruelous were her speeches in this kind , that some quires of paper remaine written thereof , being sett downe at the same time , and in the same manner that shee vttered them .

53 Shee had also the spirit of prophesie in great abundance , and frequent visions , and apparitions of our Sauiour , of his blessed mother , and of other saints : besides that , it hath pleased almightie God ( for the confirmation of his other fauours towards her , and his owne greater glory ) to worke many notable miracles by her , aswell in the expulsion of Deuils , as in the cure of incurable diseases , and diuers other admirable thinges , not only in the time of her life , but also since her death , euen vntill this day , as will shortly appeare in print vnder publick authoritie , with such autentical proofes of the particulers thereof ( as also of all that which I haue here related ) that I may be bould to say , curiositie it selfe may rest satisfied therewith .

54 This I haue thought good to set downe , concerning the contemplatiue and religious persons of our time , omitting to speake of many others , no lesse admirable then they , because I hould these sufficient . And I forbeare also to speake of diuers , liuing at this day , because no man yet knoweth how they will perseuer , for such is the mutability , and frailty of man , that the holly Ghost aduiseth in Ecclesiastes . Eccles . 11. Ante mortem ne laudes quenquam : praise no man before his death . yet this I may bouldy affirme , that there are amongst the Catholikes very many in in religion , to whom almightie God communicateth himselfe in no lesse familiar manner , then he hath donne heretofore to most of these others , of whom I haue here spoken : and further , I make no doubt , but that there are innumerable other catholikes , partly religious , and partly secular , who doe participat of such celestiall sweetnes in prayer , that they find how true it is , which God promised to the faithfull , by the prophet Esay , Esay . 56. saying . Addutam eos ● montem sanctum meum & laetificabo eos in monte orationis meae . I will br● them in to my holy hill , meaning his church , and I will make them glad , 〈◇〉 ioyful in the mountaine of my prayer . Thus saith the prophet , giuing to v●derstand , the great consolation , that God promised , and giueth ma● times in prayer to his seruants : whereof all those I say , which are tr●● members of his catholike church , and withall truly contemplatiue ( 〈◇〉 what state , or vocation soeuer they be ) haue sufficient experience , 〈◇〉 sting , and drinking now , and then of that heauenly wine mentioned 〈◇〉 the Canticles , whereof I haue spoken amply before , and will now co●clude with S. Bernard , saying . Orando bibitur vinum laetificans , &c. In pray● we drinke the wine that maketh vs merry , Bern . ser . 18. in Cant . that is to say , a spirituall wine , wh●● maketh vs dronke , and causeth in vs an obliuion of all carnall pleasures . Th● he , who had sufficient experience thereof himselfe .

55 How then can it be denied , that the true contemplatiue man , wh● receiueth such inestimable fauours of almighty God , is most happy e●● in this life , though in the meane tyme , he should endure neuer 〈◇〉 great affliction , & torment ? For if the pagan philosopher ( of whom Cicero maketh mention ) being extreamely afflicted with the goute● could say to his paine : nihil agis dolor , paine thou preuailest nothing at 〈◇〉 that is to say , thou art not able to shake , or trouble the constancy 〈◇〉 my mynd , or to depriue me of the comfort of my vertue , how muc● more truly may the contemplatiue christian say the same , to all the to●ments , and miseries of the world , seeing he hath not only true peac● of conscience , much more , then any pagan could haue , but also a supernaturall swetenes of deuine consolations , which so replenish , an● fortifie his soule , that the comfort , and strength thereof , redoundet● also to the very body , making the same partaker in some sort , of heauenly felicity ?

56 We may vnderstand , how true this is , by the example of Arnulph●● who being perswaded by S. Bernard to forsake the world , Vide Platum de Bono status religio si li . 3. c . 13. ex histor . ordinis Cister●●en . and to abandon the great wealth , and pleasures wherein he liued , vndertooke 〈◇〉 religious life in the Abbey of Clareual , where hauing passed som● yeares in great austerity , he was withall miserablie vexed with th● torments of the Collick , and hauing one day , endured such an extreame pang thereof , that he had bene long without speech , or sence , he came at last to himselfe , and suddainelie exclaimed , saying . A● is true , o Lord , which thou hast said : which he so oft repeated , that those who were present greatelie wondered thereat , and asked him the cause why he said soe , and when he still repeated the same words , and answered nothing els , but that all is true which our lord said , they were perswaded that he spooke idlie , and knew not what he said : no saith he , I know well , what I say , for our Lord hath said in his gospel , that if any man renounce his riches , kinsfolkes , and freendes for his sake , he shall ●eceiue an hundreth fould for it , euen in this life , which I now proue ●o be most true ; for in these verie torments , which I endure , I find such ●weetenes , in respect of gods mercy , that I would not want them , for ●ll the wealth which I haue forsaken , no , though it had benne a hundreth times greater then it was . Thetefore if I that ame a wicked , and ●infull wretch , do receiue such contentment , and ioy of these my afflictions , that they are a hundreth times more sweete to me , then were all my worldlie pleasures , what may be thought of the contentment , which the good , and feruent religious men , receiue of their spiritual ●oyes , and consolations ?

●7 Thus said he to the great admiration of all those which were present , whereuppon I conclude , that hereby it appeareth , that the opinion of the Stoicks ( to wit , that a good , and wise man , is happy euen in corporall torments , and miserie ) is trulie verified in perfect christians , and especially in those that liue in perfection of religion , who by the assistance of gods grace , and holie spirit , doe glorie , Rom . 5. as the Apostle saith , in tribulationibus , in their tribulations and afflictions , and feele swetenes in sorrow , pleasure in paine , and felicitie in corporal miserie , being in soule vnited with their cheefe good , and the autour of all felicitie : and therefore S. Ambrose , speaking of the beatitude , or felicitie of a perfect christian , saith . Non frangitur doloribus corporis , &c. Ambros li . 1. de Iacob . & vita beata . ca. 7. He is not dismaied with the paines of the bodie , nor with other discommodities , and miseries of this life , which cannot any way impaire his happines , or diminish the sweetenes , and pleasure thereof . Thus saith he .

58 And this shall suffise for contemplatiue , or religious life , and the experience that there is at this present , and hath benne in all ages , of Gods extraordinarie fauours towards those , who liue in the perfect exercise thereof . And what I will further inferre thereon , shall appeare in the next chapter .

That the aduersaries of the Roman Church at these dayes , haue no perfect imita●●on of Christ , and therefore no perfection of Christian religion , nor vnitie w● God , and consequentlie , no true felicitie either for themselues , or for the comm●●welth . And for this purpose it is proued , that they haue no practise of the Eua●gelicall Counsels of our Sauiour : and first touching voluntary pouertie , the pr●ctise whereof , is deduced from our Sauiours example , and expresse words , b●sides the authority , and vniforme consent of all the ancient Fathers : and by t●● way , the distinction betwixt our Sauiours precepts , and counsels ( denied by 〈◇〉 aduersaries ) is clearelie proued , the shifts and false gloses of Luther , Calui● and their fellowes , discouered , and confuted . CHAP. 28

1 YT is manifest by that which I haue handled hitherto i● this treatise . First , that the felicitie of man in this life , an● of common welth , consisteth in mans vnion with God . Secondly , that the same is to bee obtained , specially by th● highest perfection of christian religion ( consisting in the performanc● of our Sauiours Counsels , that is to say , in true pouertie of spirit , chastiti● obedience , and the perfect mortification , and abnegation of a mans self● Thirdly , that the said Counsels of Sauiour , were practised and perfo●med , not onlie by himselfe and his Apostles , but also by verie man● christians in the Apostles time , in the exercise of religious life . Fourthlie , that religious disciplin hath benne deriued from the Apostles tim● to this our age , by the approbation , and practise of the most famou● learned , and godlie men , that haue benne in the church of God . Fiftly that God hath euidentlie concurred with the true and perfect profe●sors thereof , by al the externall signes , that he is euer wont to shew o● his internal vnion with man , to wit , by reuelations , by the spirit of prophesie , by rapts , by a corporall participation of spirituall comforts , & by miraculous workes . Lastlie , that the Roman Catholikes , which liu● at this day , haue not onlie the same practise of our Sauiours Counsels and religious life , but also that they haue in like manner , al the externall signes of internall vnion with him , as euidentlie appeareth in th● last chapter .

2 Now then , all this hauing benne sufficientlie proued , I inferr● thereon two thinges . The one , that the Roman Catholikes , haue aswell the perfection of christian religion , as also the effect thereof ▪ which is true vnion with almighty God , and consequentlie the tru● felicitie of man , and common welth . And the other is , that their ad●ersaries , namelie the Lutherans , and Caluinists , haue none of these , that 〈◇〉 to say , they haue no perfection of christian religion , nor vnion ●ith God , and consequentlie no true felicitie , eyther for them selues , 〈◇〉 for common welth .

● And because , the former of the two inferences , which concerneth ●nly the Catholikes , haue bene partly proued already , & wil be much ●ore cleare hereafter , I will now treate of the latter , concerning ●●therans , and Caluinists , and make it manifest , that they haue not any ●erfection of christian religion . And forasmuch , as they not only ●eny , that christian perfection consisteth in the obseruation of those ●uangelicall councels ( whereof I haue hetherto treated ) but also ●each that there is no distinction at all of our Sauiours councells , & ●recepts ( interpreting the scriptures which we alleadge for the same , ●arre otherwise then wee doe , ) I will therefore , first clearely deduce ●he euangelical councells , out of those words of our Sauiour , which 〈◇〉 alleaged , to that end , in the fiue and twentith , chapter , and wil confir●e our interpretation thereof , aswell by the circumstances of the ●laces themselues , as also by the authoritie of the most ancient , and ●earned Fathers of the church .

● Secondlie I will proue , by the same authoritie of Scriptures , & ●athers , that the euangelical counsels , are necessarie to the perfection ●f christian religion : & lastly I will make it cleare , that the sectaries ●f this time , haue no practise thereof at all , where vppon it must nee●es follow , that they haue no true christian perfection . In all which ●iscourse , I will also by the way euidentlie shew , the distinction of our ●auiours counsells , & precepts , & both discouer , & also confute the ●hifts , & cauils of our aduersaries , concerning the interpretation of ●hose places of scriptures , wheruppon we ground our Cath . doctrin .

● Therefore , to the end , that the whole discourse hereof may be the more cleare , I will treate of euery one of the euangelical counsels a ●art , and first I will beginne with voluntary pouerty , vndertaken for the ●oue of God , which how grateful it is to him , and necessary to chri●tian perfection , may easely be iudged , aswell by the example of our Sauiour Christ , as by his doctrin , seeing he not only preached it , but ●lso practised it himselfe , for our example , as may appeare by the ●ourse of his life , which I laid downe breefely out of the holy scrip●ures , when I treated of contemplation .

6 For he chose to be borne of a poore mother , & in a poore stable , to be visited , first by poore sheppards , to make the poore mans offring at his presentation in the temple , & to be brought vp in pouertie . He li● in his youth ( as may be gathered in the scripture ) by Ioseph his suppo● fathers trade ( in which respect , it may be thought , that he was ca● faber , Marc . 6. the carpenter : ) and afterwards when he preached , it appear●● that he liued by almes , whereof Iudas was the purse-bearer , qui ha● loculos , Ioan . 12. saith the euangelist , ea quae mittebantur portabat , who hauing the p● se , caried those things , which were cast in , that is to say , he had the char● of the almes , which was giuen by good people , for the maintena● of Christ , and his disciples : besides that , the holly women , which 〈◇〉 companied him from Galilaea ( as the Euangelist also testifieth ) minis● bant ei de facultatibus suis , did minister vnto him , that is to say , did assist 〈◇〉 helpe him with their goods , and yet neuertheles when tribute was 〈◇〉 maunded of him , he was not able to pay it of his owne store , but co●maunded S. Peter , Matth . 17. to take it out of a fish , which S. Hierome noteth , an euident argument of his pouertie , saying that he was so poore : vnde tributa pro se , & Apostolo redderet , non haberet that he had not wh● with to pay the tribute , S. Hierom . in Matt . 17. for himselfe , and his apostle : and then addeth furth● that if any man , will obiect , that Iudas had money in the purse , wh● he caried , respondebimus , faith S. Hierome , rem pauperum in vsus suos cōuer●nefas putauit , Matth . 8. Luc . 10. Matth . 10. S. Aug. de de consensu . euang . li . 2. c . 30. Mar. 6. Luc . 7. 8. Bonauen . opus . see S. Hierome epist . 22. ad Eustoch . Lira in 1. Io . Replicator . Mar. 1. Abulens . q . 68 in 3. Math . Suarez de vita Christi Tall . in 1. Ioan . annot . 61. Matth . 19. we will answer , that Christ held it , for a wicked act , to conuert 〈◇〉 goods of the poore to his owne vse , so he : giuing to vnderstand , that Ch● had not so much as any part of the common almes in particuler , a● therefore would not employ it to his owne priuat vse .

7 Moreouer he had not , as he witnesseth himselfe , so much as a po●● cottage to dwell in . Vulpes foueas habent , saith he , &c. Foxes haue their ●les , and birds their nests , but the sonne of man , hath not where to lay his head . 〈◇〉 so he chose poore disciples , and sent them to preach with expresse ●der to cary neither gold , nor , siluer , nor so much as a purse , wallet , 〈◇〉 scrippe , nor to weare shoes , but sandals ( as S. Augustin affirmeth : ) a● so it also may be gathered out of S. Marke , which sandals were a ki● of shoe , or slipper , hauing only a sole without vpper leather : and t● same sort of shoe , it seemeth also Christ vsed himselfe ( if he vsed a● being other waise barefoote , as it appeareth in the holly scripture , f● that Mary Magdalen , could not haue washed , wiped , and annointed 〈◇〉 feete , as he was at meat , if his feete had not beene bare , at least on t● vpper part .

8 Furthermore , he did inculcat nothing more vnto his disciples , a● hearers , then the contempt of riches , comparing them to thornes , th● choake vpp the good seede , representing the dangerous state of ri●● men , affirming it to be as hard for thē to enter in to the kingdome of heaue● 〈◇〉 for a Camel to passe through a needles eye , councelling them also to sell 〈◇〉 that they had saying , vendite quae possidetis , & date elemosinam , Luc . 12. sell ●●se thinges which you possesse and giue almes : & after againe to the rich ●ng man : si vis perfectus esse vade , Matth . 19. & vende omnia quae habes &c. if thou ●●lt be perfect , goe and sell all that thou hast , and giue it to the poore .

● This then being so , to what purpose did he both practise such an ●●ct pouerty , and also preach , teach , and councell it , but to the end ●at some at least , should imitate his example , and follow his coun●●ll ? And therfore although he would not bynd any man thereto by ●ccept , or vnder paine of sinne , and punishment , yet he inuited , ●●d encouraged euery one thereto , by the promise of extraordinary , ●nd eternal rewards , as to a special point of christian perfection . And this is most manifest , by that which he said to the rich yong ●an who demanded of him , what he might doe to obtaine life euer●●sting , whereto our Sauiour answered , that he should keepe the ●ommaundements , and when he replied that he had kept them from ●is youth , and desired further to know , what he yet wanted , our Sa●iour added : If thou wilt be perfect , goe , and sell all that thou hast , Ibid . and giue ● to the poore , and thou shalt haue a treasure in heauen , and come , and follow 〈◇〉 : thus said our Sauiour . And now because the sence of his wor●es , and doctrin therein , is much controuersed betwixt our aduersa●ies , and vs , let vs see what some of the most learned , ancient , and ●olly Fathers of the church vnderstand thereby .

●0 S. Ambrose , hauing notablie declared the difference , betwixt a ●recept and a councell ( saying , that where there is a precept , there is a ●aw , and where there is a counsell , there is grace , and that a precept is giuen ●o recall men to the law of nature , by terrour of penaltie , and a coun●ell giuen to stirr men , and prouoke them to good woorkes , with ●he proposition , and promise of rewards ) hauing I say taught this , and much more to the same purpose , he proposeth an example of the one ●nd the other in Christs words , to the rich yong man , saying . Ambros . li . de viduis vltra medium . Vt intel●gas distantiam praecepti , atque consilij , &c. To the end thou maist vnder●●and , the difference betwixt a precept , and a counsel , remember him ●o whom it was praescribed in the gospel , that he should not commit ●urther , or adulterie , or beare false witnes ( for there is a praecept , or commaundement , where there is a penalty of sinne ) but when he ●aid , that he had fulfilled the precepts of the law , then councell was giuen him to sell all he had , and to follow our lord , haec enim non pro ●racepto dantur , sed pro consilio deferuntur : For these are not giuen as a commaundement , but as a councel .

11 Thus saith S. Ambrose ; wherein twoo things are to be obseru● against our aduersaries , the one is , the distinction of our Sauiours , pr●cepts , & counsels noted by S. Ambrose expressely ; the other is that o● Sauiour counselled to the yong man voluntary pouerty , aduising hi● to sell all he had , & to giue it to the poore : where vpon also diuers ●ther things must needes be inferred , as first that voluntarie pouer● vndertaken for the loue , & seruice of God , is most grateful to him , shalbe highly rewarded by him , seing he councelled it , as S. Ambr● teacheth & expressely promised , thesaurum in caelo , a treasure in heauen , f● the performance of it : secondly it also followeth , that voluntary p●uerty is necessary to the perfection of christian religion , seing our S●uiour not only said , if thou wilt be perfect , goe , & sell all thou hast & ● but also added , & veni , sequere me , & come follow me : signifying that v●luntary pouerty , is necessary to the perfect imitation of Christ , wh●rein consisteth the perfection of christian religion : thirdlie , it mu● needes also be vnderstood , that this counsel of our Sauiour , was n● giuen only to the yong man ( as some of our aduersaries affirme , nam●ly Peter Martyr , Petrus Mar. li . de Calìbatu & votis . & Osiander ) but also to all men in general , and ther●fore S. Ambrose alledgeth those wordes of our Sauiour , to proue th● difference of precepts and councels giuen to all men alike , and n● to particuler persons : besides the very circumstances of the te● make the same most cleare , for , as when our Sauiour said , if th● wilt enter in to life euerlasting , keepe the commaundements , he gaue to v●derstand , that the obseruation of the commaundements , was a n●cessarie meane for all men to attaine to saluation : so also whe● he added , if thou wilt be perfect , sell all thou hast , &c. he signified that pouertie is a necessarie meane for all men to arriue to perfection .

12 This appeareth also most manifestlie , by that which followet● in the text , for after that S. Peter , had heard our Sauiours word● and saw the yong man goe away sadd , as Origen noteth , he sai● behold we haue leaft all that we had , and followed thee what then sh● we haue ? Origenes in ca. 19. Matt . ho . 9. as who would say , we haue done that which thou ha● counselled this yong man to doe , we haue abandoned all that w● had and followed thee , what then shalbe our reward ? whereto h● answered , not that his words were to be vnderstood , as spoken t● the yong man only , but to the end they might vnderstand , that h● spoke also to them , and to all men els , he said , that they , ( to wi● the Apostles ) which had leaft all , and followed him , should sit vppon twelue seats , and iudge the twelue tribes of Israell , and added futther , whosoeuer shall forsake eyther brethren , or sisters , father , ●other , wife , children , or possessions for my name , shall receiue a ●ndreth fold for it , and possesse life euerlasting .

●● Thus said our Sauiour , giuing plainely to vnderstand , that both ●e councell of voluntarie pouertie , which he gaue to the yong ●n , and also the promise of euerlasting reward for the same , was ●neral to all men : whereby also it appeareth , Caluin li . 4. Instit . ca. 13. ss . 13. how friuolous is the ●asion of Caluin , to auoid the force of this place , who saith , that ●here as the yong man had said to our Sauiour , that he had kept the ●mmaundements from his youth , our Sauiour meaning to signifie ●at he had lied therein , proposed vnto him , that he should then sell 〈◇〉 he had , and giue it to the poore , as if a man , saith Caluin , should ●oast that he knew all things , it might be said vnto him , then tell me ●ow many graines of sand there are in the sea coast : but that this ●asion , I say , of Caluin , is most vaine , it is euident by our Sauiours ●swere , to S. Peter , promising the reward of eternal glory , yea and 〈◇〉 hundreth fold in this life , to whosoeuer should performe that ●ounsell of his .

●● Therefore S. Augustin expounding this same place , Aug. epist . 39. q . 4. calleth the ●ounsel which our Sauiour gaue to the yong man . Grande , & praecla●● perfectionis consilium , de vendendis rebus suis . A great , and notable ●●nsel of perfection for the selling of his goods : and further addeth , that ●hose which haue not receiued , or followed his counsel , and yet shal●e free from mortall sinne , non sedebunt , saith he , cum Christo sublimiter ●dicaturi : they shall not sitt with Christ to iudge in sublimity , or dignity ●s he promised to his apostles ) sed ad ipsius dextram stabunt misericordi●● iudicandi : but shall stand on his right hand to be iudged mercifullie . ●hus saith he , signifiing thereby the eminencie , and excellencie of ●●eir reward , who follow our Sauiours counsel of perfection , in ●omparison of those , who are otherwaise good men , and doe not ●ollow the same : and therefore , the same holy Father saith also in the ●●me place : Magister bonus mandata legis ab ista excellentiore perfectione ●stinxit . Our good master , or teacher ( that is to say our Sauiour ) di●●inguished the commaundements of the law , from this more excel●ent perfection : ibi enim dixit &c. for there he said , if thou wilt come to life , D. Chrisost . in locum Apostoli ad Rom . sal●tate Pris●●● , paulo ●●●t princip●●●● . ●eepe the commaundements , and here he saith , si vis perfectus esse , vende om●ia , if thou wilt be perfect , sell all .

●5 Also S. Chrisostome , noting the difference of a precept , & a coun●ell in the same words , of our Sauiour saith , whereas he said , if thou wilt ●e perfect &c. he spoke it by the way of counsell , and admonition , & it is not all one to giue a councell , and to make a law , for he which maketh a law , 〈◇〉 haue that which he ordaineth to be fully performed , but he which counsell● and exhorteth , leaueth yt to the iudgement , and will of the hearer , to ch● what he will , of that which is said vnto him , and so , faciendorum domi●● lord , or master of those things which are to be done . Thus farre S. Chriso●●●me , who also in an other place , noteth the like difference of a co●●sell , and a precept , in those very words of our Sauiour to the yo● man , Idem ho . 21. in 1. Cor . 19. whereof I here speciallie treate . In diuite , saith he , alia praece● alia permisit , libero animi arbitrio &c. In the rich man , he commaunded s●● things , and leaft some other to the free will of the mind , for he said not 〈◇〉 all thou hast , but if thou wilt be perfect , sell all . &c.

16 These are the words of S. Chrisostome , wherein it is also to be ●●ted , Petrus Martyr . & Caluinus vbi supra . that he vnderstood not those words of our Sauiour , as spoken the yong man only , ( as Peter Martyr affirmeth ) or as of a thing which did not wish , should be performed ( as Caluin teacheth , ) but as spoke● and counselled to all men in the person of the rich man , and the●●fore , S. Chrisostome , doth not say , diuiti alia praecepit , Christ commaun● some things to the rich man , but in diuite , in the rich man , meaning th● in his person he commaunded some things to all men , as the obseru●tion of the commaundements ( when he said vnto him , if thou w● enter into life keepe the commaundements , ) and left some other things their free wills , as namely voluntarie pouertie , when he said , if th● wilt be perfect , sell all , &c.

17 In like manner S. Hierome , expounding the same words of o● Sauiour , saith . In potestate nostra est &c. Yt is in our power , wheth● wee wilbe perfect , S. Hiero . in ca. 19 Matt . Idem ad Demetriadem ep . 8. de ser . virginit . circa medium . or no , but whosoeuer wilbe perfect , he ought to s● all that he hath . And in an epistle to Demetrias the virgin , hauin● said , that it is a point of apostolical , and perfect vertue , to sell all , and giue it to the poore , he addeth , si vis inquit perfectus esse non cogo , non i●pero &c. Yf thou wilt be perfect , saith our Sauiour , I doe not comp●● thee , I doe not commaund thee , but doe only propose vnto thee the priz●● and shew thee the reward , it is in thy hands , to choose , whether th● wilt be crowned for the victory in the combate . Thus saith Sainct Hi●rome ,

18 Loe then how clearelie S. Ambrose , S. Augustin , S. Chrisostome , an● S. Hierome , deduce the distinction of precepts , and counsels of ou● Sauiours owne words , & how euident it is , that he counselled voluntarie pouertie , as a special meanes to the perfection of christian life yea , & promised a farr greater , & more excellent reward for the same then for the only obseruation of his commaundements , and lastl● how vaine , and absurd are the shifts of Caluin , and Peter Martir , in the ●position of this place , seeing they contradict therein , not onlie the ●●c , and doctrin of the Fathers , but also the verie circumstances of the ●●●t it selfe .

●● Besides that the impudency of Caluin may bee wondred at , in that 〈◇〉 sticketh not to affirme in his Institutions , that omnes veteres , vna vo●damant nullam voculam a Christo emissam esse , cui non sit necessario obtempe●●dum , that al the ould Fathers cry out with one voyce , that there is no ●●e little word vttred by Christ , which must not of necessitie be obey●● as though the Fathers affirmed , that Christ counselled nothing , but ●ommaunded all thinges , whereas you see , these Fathers manifestlie ●ach the contrary , distinguishinge clearelie betwixt his precepts , and ●is counsells , as also all the rest doe , that haue iust occasion to handle ●●at matter , as shall further appeare in some of them , Origen . in c . 15. ad Roman . when I shall ●eat of the next euangelicall counsell , and in the meane time for bre●ities sake , I remit my reader to the places cited in the margent , out of Origen , S. Cipri . de discipli . & habitu virg . Ciprian , Euseb . li . 1. euang . demonst . ca. 8. Eusebius , S. Basil . li de virg . Basill , S. Hierom . li . 1. in Iouin . Hierom , S. Grego . Nazian . orat . & in I●●●ā . Gregory Nazian●● , Theodor . in 7.1 . ad Cor . Theodoretus , S. Greg . li . 15. moral . Gregory the great , and Theophil . in ep . ad Titum . S. Aug. li . 1. de adulter . coniug . c . 14. & li . 2 quaest euan . ca. 19. S. Pa●lin . ad Seue●● Sulpitiu● . ep . 4. Theophilact , to omit ma●y others , or rather al other ancient Fathers , who to vse Caluins owne ●ordes , vna voce clamant , doe cry out with one voyce , that our Sauiour com●aunded some thinges , which must of necessitie be obserued , and coun●elled some other thinges which hee left to our choise , and therefore ●rigen in the place before cited , calleth the latter , supra debitum , thinges ●●ue our dutie , or more then we are bound to , or more then is commaū●ed , which is also signified by the worde supererogare , to bestow or giue ●ore then is due , as S. Augustin and S Paulinus obserue in the wordes of ●ur Sauiour , speaking of the good Samaritan , who hauing gi●en to the ●●steler two deniers to cure the wounded passenger , said vnto him , quod●nque supererogaueris reddam tibi , whatsoeuer thou shalt lay out , or be●●ow ouer and aboue that which I haue giuen thee , I will render it vn●o thee : which wordes of our Sauiour , the Fathers aforesaid apply to ●he performance of his Counsels , as surpassing the bounds of duty , wherevppon groweth the phrase , or manner of speech which Catho●ikes vse , of workes of supererogation , vtterly reiected and derided by ●ur aduersaries , though waranted by the ancient Fathers , and grounded ●ppon the veritie of the holy scriptures .

●0 It being therefore most euident , by that which I haue said alreadie , that our Sauiour counselled voluntarie pouertie , not onlie to the ●ich young man , but also to euerie man , and a speciall meanes to attaine ●o christian perfection , let vs now examin what practise the Lutherans , or Caluinists , haue thereof ? Was it euer seene , that anie of them sol● forsooke all that he had for Christs sake , to giue it in almes , and to i●tate our Sauiour and his Apostles in pouertie ? Nay doth not the d●●●rin of their masters , Luther , and Caluin teach the contrarie , as that 〈◇〉 vnlawfull , and superstitious for a man to make himselfe poore , w● intention to please or serue God thereby ? Wherein they reuiue the o● heresy of Vigilantius , who taught that it were much better for a 〈◇〉 to keepe his goods , and to giue almes thereof by litle and litle , the● sell the same out right , S. H●eron . ●ontra Vigilan . circa fine , to giue the mony at once to the poore : to wh● S . Hierom ansuereth thus . Non a me , saith he , sed a Domino respondebitur & It shal be answered not by me , but by our Lord , if thou wilt be perfect , goe & se● thou hast , and giue it to the poore : wherein our Lord speaketh to him that desire● be perfect , who forsaketh his father , shipp and net , as the Apostles did , whe● this other degree , which thou ( Vigilantius ) dost praise , and commend ( to wit , keepe a mans goods , to giue almes thereof ) is but the second and third ●gree which we also allow , so that it be vnderstood withal , that the first & highest ●gree , is to be preferred before the second and third .

21 Thus saith S. Hierome , wherein I wish two thinges specially to b● noted . The one that hee vnderstandeth no lesse then the Fathers befo●● alleadged , that those words of our Sauiour to the rich yong man , w● a general and serious counsel , or aduise giuen to al men , and not spok● to him alone , or onlie to confound him , as Peter Marter & Caluin wo●● haue it .

22 The other is , that voluntarie pouertie vndertaken for Christs sa●● is both most acceptable and gratefull to God , and also a point of t● highest perfection of christian life , and consequentlie to be perform●● not onlie to auoyd the care & danger , that acompanie worldly wealt● or for the better commoditie , of study , and contemplation , as the ph●losophers did , or yet to the end , we may preach the gospell more free●● ( for which respect the aduersaries seeme some times to admit it ) b● for the pure loue of God , and the true imitation of our Sauiours p●uertie , which were the motiues which induced , not onlie the Apo●●les to forsake all they had , but moued also the faithfull in their tim● to sell their goods , and to lay their money at the Apostles feete .

23 For I would gladlie know , what other cause moued so manie 〈◇〉 that time to embrace pouertie ? was it to the end they might the mo●● freely preach the ghospell ? How can that be vnderstood , either of m●nie of the common people , whose office , or hability was not to preac● or els of women , who might not so much as speake in the congregat●on ? And yet aswell women as men of all sorts , sold their goods an● liued after in common . Therefore , what els could induce them there● but that they vnderstood , that Christ did not only liue himselfe ●oore life , to giue vs example , but also that he promised the king●me of heauen , to all those that would forsake their riches , and pos●ions for his name , that is to say , for the loue of him ? In which res●t S. Bernard , S. Bernard in verba euang . ecce nos reliquimus , paulo post principium . treating of S. Peters words to our Sauiour ( behold we 〈◇〉 leaft all , and followed thee ) and of our Sauiours answer to him , ●th . Haec sunt verba &c. These are the words , which haue throughout the ●●le world , persuaded men to the contempt of the world , and to voluntary ●eny . These haue filled cloisters with monkes , and deserts with hermits , ●se doe spoile Egipt , and carry away the vessels thereof , this is the liuely , 〈◇〉 effectuall speach , which conuerteth soules , with a happy desire of holly 〈◇〉 , & veritatis promissione fideli , and with the faithful promise of ve● .

Thus saith S. Bernard , ascribing as you see , all the practise , and ●●ercise of our Sauiours counsel , touching voluntary pouerty , to the ●●ce of his words , and promise of eternal reward , which S. Bernard ●leth , fidelem promissionem veritatis , the faithfull promise of verity , or ●●th , that is to say of Christ who is verity it selfe , and yet how po●●tsoeuer his example , words , and promise haue benne in the world , ●●m his time , vntill this day , yet they haue not had the power to ●●ke any Lutheran , or Caluinist ( for ought that euer I haue heard ) sell his substance , and to giue it to the poore for Christs sake , wher●s some of all sorts of men ( be they neuer so riche , and powerful , ●uer so noble , neuer so wise , or learned doe amongst the Roman ●tholikes , abandon their worldly welth , power and nobility , re●●unce , and resigne their wills , wisdome , learning , and themselues holy to serue God in religion , for the loue of him , which S. Hierome , S. Hieron . ep . 26. ad Pamachium : paulo post principium . ●o acknowledged , and admired in his time , saying . Nostris temporibus ●ma possidet &c. Rome hath and possesseth , that in our time , which the world ●ew not before , for in times past , it was rare to see wise , potent , and no●● monkes . Thus saith S. Hierome , which hath also appeared to be true 〈◇〉 all ensuing ages , euen vntill this day , whereof infinit examples ●ight be alleadged , but for breuities sake , I will content my selfe ●nly to name some Emperours , kings , and princes , that haue bene ●oued with the words of our Sauiour , according to S. Bernards ob●●ruation , to change their imperial , royal , and princely dignities , sta●●s , and riches , with religious pouerty .

●● So did in Grece the emperours Zonar . Annal . To . 3. Baron . an . 1059. Isaacius Comnenus , and Vide Platum de bono status religiosi . Ioannes Brena , wich latter being both emperour of Constantinople , and king Hierusalem , tooke the habit , and profession of the poore Franciscan Fr● vppon an apparition , which he had in his prayers of S. Francis off● him his habit , wherin he died within a few daies after . Nicepho . Gregor . li . 3. Also the gr● emperour Theodorus Lascaris the second of that name , tooke a monast● habit in his last sicknes . And in our west parts Baron . an 855. Lotharius hauing 〈◇〉 Emperour Fitfteene yeares , abandoned the empire , and all worldly ●●nours and pleasures , to serue God in religion .

26 Of kings there hath bene such a number , that I cannot rec● them all . and no where more , nor so many , in any one country ( 〈◇〉 ought I read ) as in ours , Beda . & F●●dor . Virgil . hist Angli . after the comming in of the Saxons , as An. 640. ●bertus , An. 704. Ethelredus , An. 710. Chenredus , Offa , An. 740. Inas , An. 737. Ceolulfus , and Egbertus , other countries there haue bene very many , as Baron . an . 750. Rachisuis king of Lumbards , An. 805. Pipinus king of Italy , An. 674. Bamba , An. 786. Veremundus , An. 1150. Ranim● king of diuers parts of Spaine , and Baron . an . 747. Vide Platum de bono stat . religio . li . 2. ca. 26. Carlomanus king of Austratia , Sueuia in Germany , of whome it is written in the chronicle of the ●●mous abbey of Cassinum ( where he was monke of the holly orde● S . Benedict ) that being sett by Petronace the abbot , to keepe the she● of the monasterie , he was so diligent in his office , and carefull of flock , that once , when one of his sheepe was fallen lame , and co● not goe with the rest , he tooke her vp , and caried her vppon his sh●●ders to the fold .

27 Furthermore to these may also be added , Platus ibidem . Trebellio king of Bulg●● the age following , Baron . an . 945. Hugo king of Italy , and of latter times , Platus vbi supra . Sigism● king of Burgundy , Henry king of Cyprus ( who was famous for his m●●●cles ) and finally Ibidem . Iohn king of Armenia , which twoo last , chose to se● God in the poore habite , and religion of the Franciscan Friars , 〈◇〉 lyue altogether vppon almes . These emperours , and kings , besides ●uers others , whome I haue not named , and many more Empresse● Queenes ( whome I purpofelie omit for breuities sake ) haue for loue of God , voluntarilie , and ioyfullie , forsaken their imperiall , 〈◇〉 royall riches , and dignitie , to embrace religious pouerty .

28 And if I should take vppon me , to sett downe the names of other princes , who haue in like maner abandoned the world , and taken themselues to religion , I meane all those , who though they not the title of kings , were neuertheles descended of royall race , otherwise eyther absolute princes , or of princely state , and digniti● feare , I should be ouer tedious , seeing that I haue obserued in the● stories of our owne country , aboue sixty sonnes , or daughrers , ●●phewes , or neeces of kings , who ended their daies in monasticall , 〈◇〉 religious life , whereby it may be iudged , how many such may haue ●●nne in all other countries . I will therefore let all other passe , and ●ention only some men of great wealth , title , and state , who haue ●●ken the same course in these our daies , as Don Francisco Borgia , Obiit 1572. Duke ●f Gandia in Spaine , who entred into the society of Iesus , and was ge●●ral thereof , as I haue signified before . And the duke of Ioyeuse in ●●rance , who some yeares agoe , tooke vppon him the poore habit , Chap. 7. nu . 38. and ●eligious rule of the Capuchins , and hauing benne here in Rome , at the ●hapter general of his order this last sommer , died in his returne to ●●ance , leauing behind him an eternal memorie , of his most religious , ●●d exemplar life .

●9 In Spaine , also there are at this day , foure heires of the most ho●orable , and ancient family , of the Earles of S. Agadea , and Buendia , best knowne abroad by the title of the Adelantado of Castile ) who ●●ne after an other , renounced their estates , and inheritance , to serue God in religion , of whom the eldest , to wit Don Antonio Padillia , ●eing in possession of his estate , vnmaried , and hauing no brethren , re●●gned it to his eldest sister , and entred himselfe into the society of Ie●●● , wherein he still continueth , with great fame of learning , and ver●●e : and his sister after shee had a while possessed her state , gaue it ouer ●lso to her yonger sister , retiring her selfe into a monasterie , where ●hee became religious , and so liueth vntill this day . And although her ●onger sister , was by the importunitie of her friends , forced much ●gainst her will , for the maintenaunce of her house , to marry one of ●er owne name , and family , neuertheles after her husbands death , ●hee entred into religion , resigning her whole estate to her eldest ●onne , who died without issue , not past two yeares agoe , his second ●rother ( to whome the state then belonged ) being newly entred into ●he societie of Iesus : and although he was then but a nouice , and had ●ot made his profession , yet he could not by any meanes be persuaded to returne to the world , but continueth in his former purpose , and re●igious profession , hauing passed ouer his title , and states to his yonger brother .

●0 I omit father Lewis Gonzaga , sonne , and heire to the Marques of Castiglione , of the house of Mantua , in Italy , who died in the society of ●esus some yeares agoe , and ( as I haue declared before ) hath benne no lesse glorious for miracles , then he was admirable in his life for his exceeding great vertue , and sanctity . I also let passe many yonger sonnes to princes , and dukes , who are at this present in diuers orders of religion . As namely two sonnes of the present viceroy , or gouernour of the kingdome of Naples , who entred a few yeares past , the● into the society of Iesus , and the other , into the order of S. Dominio● whom I might add , Don Inigo de Mendosa , heyre apparant to his bro●● the marques of Mondexar ( one of the grandies of Spaine ) which Inigo , hauing serued the catholik king some yeares , in diuers hono●●ble emploiments , and lastly in the embassage of Venice , abandoned world , and died a nouice in the society of Iesus , seauen or eight ye● agoe . But on these , I say , and diuers others of like quality , I me● not to insist , to conclude with Don Inigo de Gueuarra Duke of Bou● and great marshall of the kingdome of Naples , who hauing had m● yeares the possession of a great estate , leaft the same three yeares a● vnto his sonne , bestowing also great somes of money in pious w●kes , and entred into the society of Iesus here in Rome , where I he● him protest , whiles he was in his Nouiship , that he could not i●●gin before he tried it , what true pleasure , and contentment God ●ueth to his seruants in religious life , and that he had written to friends , and kinsfolkes , that they litle knew the comfort that he , 〈◇〉 others receiued in S. Andrewes ( for so is called the Nouiciat for 〈◇〉 society in Rome ) where he then liued , since which time , he hath ●●metimes for his better mortification , begged for the prisoners , and downe Rome , with a wallet on his back , according as the noui●● of the societie , other whiles vse to doe .

31 This I haue thought good to signifie , concerning such great p●●sonages , as in my owne knowledge haue in these our dayes , accou●ted all the wealth , honour , glory , and delights of the world , for better then detrimenta , & stercora , detriments , and dong , for the lo● of Christ , S. Bernard . ep . 109. insomuch that we may say , as S. Bernard said of such his time . Legeram &c. I haue read , saith he , that God hath not cho● many noble men , nor many worthy wise men , nor many potent men , 〈◇〉 now contrary to that rule , a wonderful number of such are conuerted to G●● through his admirable power , for now the present glory of the world is c●●temned , the flower of youth troden vnder foote , generosity dis-esteemed , w●●dome of the world reputed folly , flesh , and blood not regarded , the affectio● and loue of parents , knisfolkes , and friends renounced , the fauours , honou● and dignities of the world , held for no other then dyrt , or dong , to the e● that Christ may be gained .

32 Thus saith S. Bernard of his time , as also S. Hierome said the li●● before , as you haue heard of the time wherein he liued , and the sam● may we say still of the Roman Catholikes in these daies , wherei● euery man may see , how much God is glorified , shewing continually ●●ch admirable effects of his grace , in the Catholike Roman church , ●o the vndoubted testimonie of the truth which is taught , and deli●ered therein , whereas the Lutherans , Caluinists , and other sectaries , ●aue so litle experience , or knowledge thereof , that very many ●mongst them , or rather the most part of them in our country ( where ●o publike exercise of catholike religion ys permitted ) are vtterly ●gnorant , that any such things passe in the world abroad : whereby ●hey are depriued , not only of the good example , that such men giue by their contempt of the world , but also of the consolation , that ●e catholikes receiue , by seeing the great glory of God dayly augmented , by such a manifest demonstration , of the force , and power of his grace , to the confusion of the diuill , and the conquest of the world , and the flesh . Where vppon I conclude , concerning the euangelical counsel of voluntary pouerty , that as the sectaries haue no vse , or practise thereof , so also consequently they haue no perfection of christian religion , which partly consisteth therein , as I haue sufficiently proued , and therefore I will now passe to an other euangelical counsel , to wit , single , and continent life , which shall be the subiect of the next Chapter .

Of the Euangelical counsel of Chastity , grounded vppon our Sauiours example , and expresse wordes , according to the interpretation of the ancient Fathers . Also the cauils , and peruerse gloses of our aduersaries , are detected , and reiected . CHAP. 29.

1 THe Euangelical counsel , of single , and chast life , is deduced , as I haue signified before , out of these wordes of our Sauiour to his Apostles . Matth . ●9 . Sunt Eunuchi qui de matris vtero &c. There are Eunuchs , wich are borne so from their mothers wombe , and there are Eunuchs which are made by men , and there are Eunuchs , which haue guelded themselues for the kingdome of heauen , he which can take it , let him take it . Thus saith our Sauiour : wherein it is to be obserued , that he did not commaund , but counsel continencie , in that , hauing said , there are Eunuchs which haue guelded themselues for the kingdome of God , he added , qui potest capere , capiat , he which can take it , let him take it : for so doe all the ancient Fathers vnderstand by those wordes , and therefore S. Ciprian , S. Cyprian de discipli . & habi : virgi . speaking of voluntarie Eunuchs , which gu● themselues for the kingdome of heauen , addeth . Nec hoc iubet do●nus , sed hortatur . God doth not commaund this , but exhort vnto it . Also S. A●gustin , hauing distinguished plainely betwixt a counsel , and a prec● ( saying , Aug. serm . 61. de tēpore . aliud est consilium , aliud praeceptum , a counsel is one thing , and a pre● is an other : ) exemplifieth the counsell of virginitie in those wordes 〈◇〉 our Sauiour : Qui potest capere capiat : he which can take it , let him take 〈◇〉 S. Hierome Hieron . in ca. 19. Math . also expounding the same words , saith . Hortantis domini 〈◇〉 est , & milites suos ad pudicitiae praemium concitantis . Yt is the voice , or sayi●● of our lord , encouraging his souldiars to the reward of chastity . And again● hauing alledged the same wordes of our Sauiour against Iouinian , 〈◇〉 saith thus . Idem contra Iouinianum li . 1. He proposeth a reward to his champions , he inuiteth them to the cou●● he houldeth the prize of virginity in his hand , he sheweth the most pure fou●taine , and crieth , he which thirsteth , let him come , and drinke , &c.

S. Chrisost . ho . 63. in Matth . 2 Also S. Chrisostome , interpreting the same woords of our Sauiou● saith , that forasmuch as he knew , that it would seeme greueous 〈◇〉 exhort men to virginitie , he therefore sought to draw them to the d●sire thereof , by representing vnto them the necessitie of the law , co●cerning the indissolubilitie of matrimonie , and then to shew also , th●● virginitie was possible , he said that there were Eunuchs , which we● borne so , of their mothers , and others made by men , & others again● which haue gelded themselues for the kingdom of heauen ; quibus verbis , saith he , latenter eos ad eligendam virginitatem inducit , dum eam virtute● pos●ibilem esse astruit : in which wordes , he doth secretly induce them to mak● choice of virginity , whiles he affi●meth yt to be a vertue possible to be obtaine● ▪

3 Thus gathereth S. Chrisostome of our Sauiours words , and afterwards concludeth that whereas our Sauiour added , Ibidem . he that can take i● let him take it , he propounded the possibilitie of virginitie , together with the difficultie thereof , vt voluntatis studium plus augeatur , 〈◇〉 the end that the desi e of mans will , might be the more encreased , and stirred v● to seeke it . In all which is to be noted , that S. Chrisostome teacheth no● only , that Christ counselled virginity , but also that he shewed with all , the possibilitie of it , of which point , I shall haue further occasion to speake amply heareafter .

4 But what neede I produce the testimonie of the Fathers of the church to proue virginity , and continency , to be an euangelical counsel , seeing that the Apostle also , ledd with the spirit of his master our Sauiour Christ so expressly , and seriously counselleth the same , that it may be wondred that any christian man will denie it . Bonum est , saith he mulierem non tangere , Cor 7. it is good not to touch a woman , & againe : Art thou free : or loose from a wife ? Then doe not seeke a wife . Also I say to those that are vnma●●ed , and to widdowes , it is good for them if they remaine so , as I doe . And againe 〈◇〉 haue no precept of our Lord , concerning virgins , but I giue counsel , as one that ●aue obtained mercy of God to be faithfull . In which words he giueth to vn●erstand , that the counsell which he gaue in this behalfe , was not humane , but deuine , seeing he saith , S. Hieron . li . 1. aduersus Iouinian . that hee gaue it as a faithful minister ●f God , which he signifieth also most euidentlie afterwardes as S. Hie●●n noteth , when hauing said , that the widow may marrie when shee ●ill , he addeth . Shee shal be more blessed or happy , if shee remaine so still ( that 〈◇〉 to say a widow ( and I thinke that I haue also the spirit of God .

● Behould then how seriously the Apostle exhorteth to continency , ●scribing his counsel to the holie Ghost in so much , that the impuden●y of Luther may be wondred at , who is not ashamed to say that S. Paule doth not counsel , but disswade continency in that epistle to the Corin●hians , for that he speaketh also there ( as Luther supposeth ) of the necessitie of matrimonie , because hauing said : It is good for a man not to touch a woman , he addeth immediately , propter fornicationem autem vnusquisque suam habeat vxorem : let euerie man haue his wife to auoyd fornication : as though he should say ( saith Luther ) I would exhort al men to continency , were it not for one thinge , to wit , for the danger of fornication , for in respect thereof , let euerie man marrie . And this is also the opinion of Caluin , and other sectaries , as shall appeare more amplie hereafter .

6 But to the end , it may be seene , how these new Gospellers peruert the sence of the Apostle in this place , contrarie to the circumstances thereof , and to the interpretation of all the ancient Fathers of the church , it is to be vnderstood , that the Corinthians , being troubled with the erroneus doctrin of false apostles and preachers ( who amongst other thinges , taught that maried men being conuerted to the christian faith , ought to abstaine from their wiues , or vtterlie to leaue them ) wrote to S. Paule , to haue his resolution concerning the same , who therefore ansewred : De quibus scripsistis &c. As for the matters whereof you wrotte vnto me , bonum est homini mulierem non tangere , Loco . cit it is good for a man not to much a woman , meaning his wife , as some of the Fathers vnderstand it , & as it is more plaine in the Greeke where the word Ginaicos , signifieth a wife aswell as a woman , and therefore S. Hierom readeth it , it is good for a man not to touch his wife : so that the sence is , according to that exposition , that it were good that euen maried folkes , would abstaine from the act of matrimonie : and then the Apostle addeth : propter fornicationem autem : but to auoid fornication ( whereinto the one , or both might fall , in case they should continually abstaine the one from the othe● let euerie one of you haue vxorem suam , his wife , as S. Hierom vndersta●deth it , that is to say , the wife that he had before he was conuerted the christian faith .

Hieron . li . 1. col . a Iouin . post princip . 7 This I say , is the interpretation of S. Hierom , who in his booke gainst Iouinian saith thus , Non dixit &c. The Apostle saith not , let eue● man to auoid fornication marie a wife , but let euerie one haue his wife , suam i● quit habiat , sua vtatur quam habebat antiquam crederet . Let him haue saith he , 〈◇〉 vse his wife , which hee had before he beleeued : quam bonum erat non tange● &c. Whom it were good for him not to touch , but after the faith of Christ to kno● her as his sister onlie , and not as his wife , were it not that the feare of fornicati●● doth excuse it . Thus saith S. Hierom , concluding that the question e●pounded by the Corinthians , and answered by the Apostle , concerne● onlie those who were maried before they were conuerted to the faith and the same also S. Ambrose affirmeth in his commentary vppon th● epistle . S. Ambros . in 7. ep . 1. ad Corin .

8 And although some other Fathers doe vnderstand , that S. Pau● speaketh generally of all men , aswell of the vnmaried , as the marie● ( and so it may bee verie well vnderstood ) yet none of them euer s● much as dreamed of that which Luther auoweth , to wit , that the Apostle diswadeth from virginitie , and exhorteth to mariage , yea some o● them teach expresly , that hee not onlie exhorteth to virginitie , bu● that also in some sort , hee disswadeth from mariage , which is flat contrarie to that which Luther affirmeth .

S. Chrisost . d● virginitate . 9 This is euident in S. Chrisostome and S. Augustin , two principall pillers of the Greeke , and Latin Church . S. Chrisostome , alleadging th● wordes of the Apostle : propter fornicationem &c. to auoyd fornication let euerie one haue his wife , &c : addeth , in quo videtur &c. wherein he● seemeth to giue a reason , why mariage is graunted or allowed , but indeede he dot● secretlie praise and extoll continency . Thus hee , and alitle after he saith , tha● the apostle representeth to the Corinthians , the inconueniences of maried folkes ( as their mutuall subiection , and seruitude the one to the other ) like a fisher , that couereth his hooke with his bayte , eo consilio saith he , vt illo ipso sermone de nuptijs deterreat : with the intent to withdraw them from mariage , by his verie speach , and discourse of mariage . And againe afterwards , yealding a reason , why the Apostle did not inuite the Corinthians , to the loue of virginitie , by the hope of heauenlie rewards , and ascribing it to their incapacity of heauenlie thinges , hee concludeth . Idcirco &c. Therefore by the relation of earthlie , visible & sencible thinges hee both exhorteth them to virginitie , and diswadeth them from mariage .

10 Thus saith S. Chrisostom . And the same also S. Augustin obserueth , S. Aug. de sancta virginitate . ca. 16. 〈◇〉 the Apostles manner of writing to the Corinthians . Hoc modo saith he , ●●rtatur ad virginitatem , continentiamque perpetuam , vt aliquantulum , ●●m a nuptijs deterreret . He exhorteth them so to virginitie , that hee did some●at disswade them from mariage . Thus saith this holie and learned Fa●er , litle imagining that an apostata from his order ( for so was Luther , ●●ing an Augustin frier ) should a thousand two hundreth yeares after him , ●●ch expressely the contrarie . And if perhaps the sectaries do say ( as ●●metimes they doe not stick to doe ) that these Fathers , and wee fo●wing their doctrin , doe condemne mariage , I beseech thee , good ●eader , suspend thy iudgment therein , for a while , and thou shalt heare ●em anon answer , both for themselues , and vs. In the meane time ●ou seest , that whether the wordes of the Apostle , be to be vnderstood 〈◇〉 those only , who were maried before they were conuerted , or of all ●en in generall , our aduersaries exposition thereof , is cleane contrary 〈◇〉 the sense that the holie Fathers deliuered , who made noe other con●●ruction of them , but that it is better for euerie man ( that hath not ●ound himselfe voluntarilie to single and chast life ) to marie then to ●●mmit fornication , and this they also gathred out of that which fo●●weth afterwardes , to wit . Qui se non continent nubant . 1. Cor . 7. Those which doe not ●●●taine , or liue chast , let them marie . Melius enim est nubere , quam vri . For it is ●●tter to marie then to be burnt . Not vnderstanding by the word , vrio , to be ●●mpted ( as our aduersaries will needes haue it to be vnderstood ) but 〈◇〉 be ouercome by temptation , which is also manifest , partly by the ●ext wordes before : Qui se non continent . Those which doe not liue chast , and ●rtlie by the verie nature of the word vri , to be burnt , which signifieth a ●onsumption , or a detriment , and dammage receiued by fier , and there●re gold which endureth and resisteth the flame , though it bee made ●euer so hoat , cannot properly be said to be burnt , but straw or wood ●r such other matter as suffreth dammage , and is consumed thereby , in ●art or in all , and therefore iust men , who resist temptations , are com●ared in the scripture to gold which is tried in the fier . S. Hieron . in apol . l. contra Iouinian .

●1 Herevpon S. Hierom saith . Si autem se continere non possunt &c. If they can●t containe themselues , and wil rather quench the fire of lust with fornication , then ●ith continency , it is better to marrie then to be burnt , that is to say , it is better to ●arie , then to commit fornication . thus saith he .

●2 Also S. Augustin . Yt seemeth to me , saith he , that now at this time , those ●●lie should marie who doe not liue chast , according to that sentence of the Apostle , S. Aug. de bono c●i●g . ca. 10. ●hose which doe not containe themselues , let them marie , for it is better to marie , then to be burnt . S. Ambros . in 1. Cor . 1. In like manner , S. Ambrose vppon the same word● When the will , saith he , consenteth to the heate of the flesh , it is burnt : 〈◇〉 to suffer desires ( that is to say temptation ) and not to be ouercome , is 〈◇〉 act of a worthy , and perfect man .

13 And Theodoretus in like manner , obserueth , that the Apoctle , 〈◇〉 not call burning , cupiditatis molestiam , the trouble of desire or of temptatised animae mancipationem , but the seruitude , and slauery of the soule : t● is to say , when the soule is tyrannised , and ouerthrowne by 〈◇〉 temptation of the flesh . So that we see , that the Apostles meani● ( as the Fathers teach ) is not to diswade men from single , and ch● life , or to perswade them to marriage , as Luther dreameth , nor t● euery one who is strongly tempted , or may feare fornication , sho● marry , but that such only as fall into fornication , and will not 〈◇〉 their endeuour , by prayer , or other meanes to resist the temptatio● that such , I say , should vse the remedy which God hath ordained , t● is to say , take a wife , propter fornicationem , to auoide fornication .

14 Furthermore it is euident , that the Fathers vnderstand the ●postles counsell , or permission of mariage , not to belong to tho● who haue by vow bound themselues to chastity , S. Ambros . ad virginem lapsam ca. 5. and therefore S. A●brose , saith to a professed virgin , who was fallen from her vow : D● aliquis &c. But some doth say , melius est nubere , quam vri , it is better to m●● then to be burnt , but this saing of the Apostle , doth belong to such a one , is not yet promised , and hath not receiued the holy veile , but she which h● promised her selfe to Christ , is already married , and ioined to an immo●● husband , and if shee will marry , according to the common law of marria● shee committeth adultery , and becommeth the hand mayd of death . Th● saith he . And in the same place a litle before , he saith . Nescio an possit● condigna mors aut paena cogitari . I know not wheher there can be im●gined a sufficient death or punishment for such a one .

Theodoret . Epitome diuin . decreto . cap . de virginit . prope finem .

S. Chrysost . li . de virginit . c . 39.

15 And Theodoretus , saith of those wordes of the Apostle . Non pe●● si nubat , shee sinneth not if shee marry . Hoc non peccat , saith he , dicit ●iis &c. These wordes , shee sinneth not , he speaketh of those , who ha● not made , pacta , conuenta , seu vota virginitatis , pacts or bargains , couenants vowes of virginity .

16 And in like sort S. Chrisostome distinguishing , betwixt the wido● that hath made no vow , and an other that hath consecrated her sel● to God , saith that the Apostle giueth liberty to the first to marry , b● to the latter , saith he . Non his ergo sed illis dixit , qui se non continent nuba● Not to these but to those he saith , those which doe not liue chast , let them man● Thus farre S. Chrisostome .

●7 To whome I will adde , the learned , and holly Father , S. Ephraem , ●ost famous in the church of God , euen in his owne dayes , for lear●ing , eloquence , and purity of life , who being demaunded , to whom ●oe properly belong , these wordes of the Apostle . Yt is better to marry ●●en to be burnt , not only satisfied the demaund , but also by the occa●●on thereof , expounded notably diuers other places of the Apostle , ●ccording to our catholike doctrin . Audi , saith he , S. Ephraemto . 1. paulo post princ . in Resp ad fratrem sciscitatē ad quem hoc dictum partineat . melius est nubere quam vri . Apostolum dicen●em &c. Heare the Apostle saying , I desire , that all men , should be as I 〈◇〉 , but euery man hath a proper gifte of God , some in one sort , and some in 〈◇〉 other : for he neither forbiddeth men that are at liberty , lawfully ●o marry , neither doth he deliuer those which haue renounced the ●orld , from the law of continencie , for to them that are free , and at ●iberty , he graunteth marriage , saying : To auoid fornication , let euerie ●●e haue his wife , and againe : Marriage is honorable in all , and the bed im●aculat , and God will iudge fornicators and adulterers , but to those , who ●aue renounced the world , he commaunded continencie , when he ●aid : Euery one that contendeth or striueth for the maistry , doth abstaine from ●ll things &c. Therefore to secular men , he permitted lawful marriage , ●ut he would that religious men should liue continent , for if those wordes , it is better to marry , then to be burnt , should concerne , or be●ong to euery one , no man would haue exercised that vertue of continencie , neither Helias Thesbites , nor Elizeus , nor Iohn , nor those ●hat haue guelded themselues for the kingdome of heauen , and haue conserued their flesh chast vnto God , neither would the Apostle himselfe haue liued continent , if he had not had respect to the reward . Thus farre S. Ephraem .

18 The like is also taught by S. Aug. li . de bono viduitat . c . 8. S. Augustin , S. Hierom . lib . 1 in Iouinian . S. Hierome , S. Epihan . haer . 61. S. Epiphan . S. Gregor . pastor . li . 3. admonit . 28. S. Gregory , Theodor . Theodoretus , Theophil . Theophilactus , Oecum . in 1. cor . 7. and Oecumenius , whose wordes I forb●are to alleadge , because that which I haue said already , may suffice for this point , besides that I shall haue further occasion to touch the same hereafter , when I shall treate more particularly of vowes . In the meane time it appeareth manifestly ( if I be not deceiued ) that Luther and his progenie , doe shamefullie peruert the sense of the holy scriptures , concerning virginitie , and matrimonie , contrarie to the interpretation of the most ancient , and learned Fathers of the church , which yet wilbe much more manifest , when I shall haue examined an other shift of theirs , touching the counsell of virginitie , which S. Paule giueth so euidentlie , that they cannot possibily deny it , with any apparence or shew of reason , and the●fore graunting much against their willes , that hee at least prai●● and commended it , they find this euasion , that though he allowe● for temporal respects ( because virgins , and continent men , are 〈◇〉 frome the troubles of mariage , for so saith Luther ) yea , and for so kind of spirituall consideration , as to attend the more freely to pr●●ching , and prayer , ( for so saith Peter Martyr , and Melanchton : ) yet by 〈◇〉 meanes say they , Peter . Mar. in verb . Apost . bonum est homini mulierem non tangere . 1. Cor . 7. Melanch . in loc . 15. c . de castitate . it is to be applied to the worshipp of God , as a thi● gratefull to him for it selfe , or meritorius of the kingdome of heau●●

19 I will therefore proue , that the Apostle commended , and cou●selled virginitie , and single life , not only for temporal commodity , 〈◇〉 to the end we may preach , or pray the more freely , but much mo● for respect of the eternal reward , which is due to chastity , as to a thi●● most acceptable to God , and therefore to be dedicated to his hono●● and seruice .

20 For this purpose our Sauiours owne woords ( whereof I haue a●readie treated amply before ) are first to be considered , who inuiting 〈◇〉 virginitie ( when he spoke of voluntary Eunuchs ) specified the cau●● why they geld themselues , saying . Castrauerunt se propter regnum caeloru● They haue guelded themselues for the kingdome of heauen . Matth . 19. Signifiing , n● only that he would reward it with euerlasting life , but also that it is 〈◇〉 be vndertaken for the loue of him , to the end we may thereby ete●nally enioy him , and be vnited with him : and this he signified al● plainelie , when he said , to his disciples , whosoeuer shall forsake h● wife , propter nomen meum , saith he , for my name ( that is to say for t● loue of me ) he shall receiue in this world a hundreth fold , Ibidem . and life euerl●sting in the next .

21 Therefore S. Augustin , worthily taxeth Iouinian the heretike , an● and others his followers , of extreame folly , in that they taught ( 〈◇〉 Luther , and other Sectaries doe in these daies ) that virginitie was no● necessarie for the obtaining of heauen , but for temporall respects . M●rabiliter saith he , Aug. de sancta virginit . ca. 13. Aug. in Enchiridio . ca. 121. desipiunt &c. They are notable fooles , who thinke that th● vertue of continency , is not necessary for the kingdome , of heauen , but for th● present world . And in an other place , Quaecunque mandat Deus , saith he &c ▪ What soeuer God commaundeth , ( of which sort this is , thou shalt not comm●● fornication , or adultery , ) and whatsoeuer he commaundeth not , but specia●● counselleth , or disswadeth ( of which sort this is , it is good for a man not 〈◇〉 touch a woman ) it is then well performed , when it is referred to the loue o● God , and of our neighbour in this world , and in the world to come . Thu● farre , S. Augustin , teaching that virginity , and chastity , was not only ●eciallie counselled , and aduised by our Sauiour , but also that it ●ught to haue the same scope , and end which all other vertues , and ●ood workes haue , that is to say , both the loue , and seruice of God in ●is world , as also the euerlasting sight , and fruition of him in the ●ext , whereby we may reigne eternallie with him , and this is pro●erlie that , which our Sauiour signified , when he said , propter regnum ●larum , for the kingdome of heauen . S. Hilarius . in 19 Matth . paulo . post . princip . S. Hieron . 19. Matth .

●● And therefore also S. Hilarius , vnderstandeth those wordes of our ●●uiour , not as Peter Martyr doth , to be spoken of those who are con●●nt to liue single , and chast , to the end they may the more freely ●reach the gospell , but of those that doe it , spe regni caelestis , for the hope 〈◇〉 the heauenly kingdome , which S. Hierome also signifieth plainely , when ●e saith . Istis ( Eunuchis ) &c. To this third kind of Eunuches , there is a re●ard promised , but to the other , whose chastity proceedeth of necessity , S. Cipri . li de habitu virg . prope finem . and not 〈◇〉 their will , nothinge is due .

●● Also S. Cyprian , alluding to those wordes of our Sauiour , confor●eth virgins , representing vnto them , that wheras there ar many diffe●ent habitations , or mansions in the kingdome of heauen , our Lord ●hewed vnto them the better sort , and then addeth . Carnis desideria ca●●antes , maioris gratiae praemium in caelestibus obtinetis . When you do gueld 〈◇〉 cut of the desires of the flesh , you obtaine the reward of a greater grace in ●eauen . And againe in the same treatise , he exhorteth virgins , to study ●o please only their Lord , from whom they expect the reward of vir●inity , seeing he himselfe saith , that there are Eunuchs , which haue ●uelded themselues for the kingdome of God . And thus you see , that S. Cy●rian , also teacheth , that the kingdome of heauen , whereof our Sa●iour spoke , is to be vnderstood , as promised by him , for the reward ●f virginity . S. Chrisost . ho . 63. in ca. 19. Matth .

●4 S. Chrisostome , in like maner , expounding our Sauiours words , ●aith to the voluntary Eunuch . Gratias agas Deo &c. Giue God thankes , for ●hou shalt haue , magna praemia , & rutilantes coronas , great rewards , and ●littering crownes . In which words , he giueth to vnderstand , what our Sauiour meant , when he said , propter regnum caelorum , for the kingdome of heauen .

25 Furthermore , the same may be confirmed , out of the prophesie of Isayas , who in the person of God , Isay . ca. 56. promiseth to the Eunuchs which shall keepe his law , a place in his house : Et nomen melius a filiis & filiabus , nomen aeternum quod non peribit : A better name then to sonnes , and daughters , an euerlasting name , which shall not perish . Which word● the prophet , S. Basil . de ve●a virgin . S. Amb. in exhort ad vi●gin . S. Hieron . & S. Ciril . in ●●c locum . S. Aug. de virgin . c . 24. S. Gregor . 3. par pastoral . c 29. Petrus mart . li . de cae●ib . & votis . S. August . de sanct . virginit . c . 24. Ibid . 25. S. Basil , S. Ambrose , S. Hierome , S. Cyrill , S. Augustin , 〈◇〉 S. Gregory , to omit others , doe vniformelie vnderstand , to be spo●● of the voluntary Eunuchs , of whom our Sauiour spoke in the sa● place before alleadged . And for asmuch as Iouinian , and some ot● his followers , did in derogation of virginity , interpret those wor● of the prophet , as spoken only of true Eunuchs , which are eit● borne so , or made by mans hand ( as also the Lutherans , and Caluin● make the like construction thereof in these daies ) S. Augustin obs●●ueth notablie , that though any man would contend , that the prop● speaketh of true Eunuchs , yet the dignitie and merit of virginitie confirmed thereby . For if there be , saith he , greater glory promised , to ●nuchs who liue chast , whether they will or no , then to the iust maried men● must needes follow , that much rather the same is promised to voluntary ●nuchs , who liue chast , when they might doe otherwise . Thus reasoneth t● worthy Father , with great reason , and saith further in the same tre●tise . Quid tergiuersaris , impia caecitas &c. Why doest thou seeke shifts , wic● blindines , why doest thou promise only temporal commodity to the continent , chast saints , and seruants of God ? Nomen aeternum dabo eis . I will giue th● an euerlasting name , &c. And a litle after . This euerlasting name , saith 〈◇〉 what soeuer it is , shall not be common with many , though in the same kin●dome , and in the same house , for that it signifieth a certaine proper , and e●cellent glory , and therefore perhaps it was called , nomen , a name , because distinguisheth them to whome it is giuen from others .

26 Thus farr S. Augustin , wherein he teacheth twoo thinges out 〈◇〉 the prophet , which make euidently against our aduersaries . The fi● is , that the prophet speaketh not of true Eunuchs ( as our aduersari● affirme ) but of voluntarie Eunuchs , who as our Sauiour said . Gu● themselues for the kingdome of heauen . The second is , that it is impi●ty , and blindnes in any to teach ( as Luther , and other sectaries do● that virgins , and others that liue continent , and chast , are to expe● no other benefit , or reward thereof , but that which is temporal● and to be had in this life , seeing , that God promised by the prophe● an eternall name , which S. Augustin interpreteth , to be a certain peculier and excellent glory , that shall not be common with man● other saints , as it is manifest in the plaine words of the prophet , sayin● Dabo eis nomen melius , a filiis & filiabus . I will giue them a better nam● then to sonnes , and daughters , that is to say , to other children , and se●uants of God , that are not voluntarie Eunuhcs .

27 Therefore I cannot omit , to note also here by the way , the ab●●ditie of Peter Martyr , Petrus ma●t . in li . de caelibatu & votis . who to auoid the force of this place of the ●●ophet , doth interpret the Eunuchs there mentioned , to be such Eu●chs , as did liue well , and iustly amongst the Iewes , whom he saith , ●e prophet in the person of God comforteth , for their natural infir●itie promising to esteeme , and hould them more deare , then sonnes or ●●ughters , meaning other Israelites , who should not keepe his law , as ●●ough the wicked Israelits , who did not obserue Gods law ( and there●re were children of the diuel ) could be called the children of God . ●esides that , it is euident , that the prophet promiseth to those Eunuchs , ●f whom he speaketh , an eternall name , which whether it be vnder●ood of eternal glory in heauen , or of a temporal name , and fame in ●●rth , it ouerthroweth the opinion of Peter Martyr , and our ad●ersaries : For if they take it for heauenlie glory , then they must ●cknowledge with vs , that the kingdome of heauen is due to virgi●itie , and continencie , which they flatly deny : and if they say , that it ●s to be vnderstood of tempo●all fame in this world , then we are to ●emaund of them , in what true Eunuchs amongst the Israelits , the ●●me hath bene fulfilled , and who they were , that were so famous , as ●he prophet promiseth ( whereof I thinke they can shew very few ●xamples ) whereas on the other side , we can shew an infinit number ●f holy virgins , and voluntarie Eunuchs , whose names , and fame remaineth glorious in Gods church vntill this day , and will doe to the ●orlds end .

28 Therefore the true sense thereof is , that such as being voluntary Eunuchs , and doe with all liue well and iustly , shall haue a higher place , and greater glory in heauen , then other good men that are maried , which also the Apostle himselfe teacheth , when he preferreth virginitie before mariage , saying , that he which marieth his virgin doth well , 1. Cor . 7. but he which doth not marry her doth better . And counselling the widow to remaine vnmaried , he saith . Beatior erit si sic permanserit , shee shalbe more happy or blessed ( that is to say , saith S. Ambrose , S. Ambr. in haec verba Aposto ● . S. Hierome pro lioris contra Iouinian . apolog . ●p . 50. dignior in futuro seculo , more worthy in the world to come ) if shee remaine so still . And the same is , in like manner inferred by S. Hierome , vppon our Sauiours parable , concerning the good ground , whereof one part yealdeth , a hundreth for one , an other threescore , and the other thirty , wherein saith he , is signified , the difference of the three states , of virginity , widowhood , and mariage , & that by the hundreth for one , is vnderstood the excellent dignity , and merit of virginity , by threescore , the widowhood , and by the ●hirty the maried state . I omit to alleadge his wordes , both because I hould it needeles , & for that he hath written expresly vppon the sa● point against Iouinian , who taught at that time , to the wonder of t● world , that mariage is equal with virginitie , for which opinion amō● others , hee is registred in the catalogue of heretikes by S. Augustin● his treatise of Haeresies , S. August . re●●●●tat . li . 2. ca. 22. who also in his booke of Retractions , calle● it , haeresim Iouinianam , the haeresie of Iouinian , and saith further of hi● Huic monstro sancta ecclesia quae ibi est fidelissimè , ac fortissimè resistit . T● holly church which is there , that is to say at Rome , doth faithfully , and stron●ly resist this monster . Finally this holy Father , wrote also his learn● treatise , de bono coniugali , specially to confute that heresie of Iouini●●

29 And now to add , a word , or twoo more , concerning the cau● why virginity is principally to be vndertaken , and the end whereto is to be referred , the Apostle himselfe doth sufficiently declare it , whe● he saith , 1. Cor . 7. that the virgin , and vnmaried woman : cogitat quae domini su● vt sit sancta , & corpore & spiritu : thinketh of those things , which belong 〈◇〉 God , to the end she may be holly both in body , and soule . Whereby w● may vnderstand , that single , and chast life , was not counselled by ou● Sauiour , and the Apostle , only to the end that we may the more free●● attend to prayer , as Peter Martyr , and Melanchton say , but also , that w● may be sanctified thereby , and please almighty God : in which respe●● S. Hierome saith vppon the same wordes of the Apostle , S. Hieron . contra Iouin . li . 1. circa medium . Ibidem . Ante medium libri . that pure vi●ginity is , hostia Christi , the sacrifice of Christ , signifiing that God is wo●shipped , and serued thereby , and againe . Grandis fidei est &c. It is 〈◇〉 point of great faith , and of great vertue , to be the most pure temple of Go● and to offer our selues wholy for an holocaust , or burnt sacrifice , to our lor● and to be , according to the wordes of the same apostle holly , both in body , an● soule .

30 Lo then how this most learned Father , vnderstandeth by the wordes of the Apostle , that God is worshipped , and serued by virginitie as by a most acceptable , S. Cyprian de disciplina & habitu v●●gin . Tertul . de veland . virginib . and grateful sacrifice , in which respect als● the most ancient Fathers , Tertullian , and S. Cyprian doe say , that virgins do wholy dedicat , consecrat , and vow themselues to God , and make oblation to him of their soules , and bodies , consecrating their whole nature vnt● him . Which is also sufficiently testified , by the solemne manner o● veiling virgins , vsed from the very apostles tyme to this day , signifiin● their renunciation of the world , and dedication of their virginity to the seruice of God , as appeareth in the places before alleadged , ou● of S. Cyprian , and Tertulian , of whom the first , wrote a treatise of th● habit , and disciplin of virgins , and the other , of veiling virgins .

31 Finally S. Augustin ( besides the places , which I haue alleadged ou● of him before ( teacheth our Catholike doctrin in this point , expres●●lie in his booke de sancta virginitate , saying , virginitie is not hono●●d , because it is virginitie , sed quia deo dicata est , but because it is de●●cated to God , which though , it be kept in the flesh , yet it is kept ●●ith the religion , and deuotion of the spirit , and therefore the vir●●●itie of the body , which pious continencie doth vow , and keepe , is ●●so spiritual . Thus saith S. Augustin of virginitie , when it is vowed , ●nd dedicated . So that it is euident , both by Scriptures , Fathers , and ●he very practise of the church , from the Apostles time to this , that ●●iginal , or single life , is to be vndertaken not only for temporall ●espects ( as Luther saith ) or for the better commoditie of prayer ( as ●eter Martyr affirmeth ) but principallie to honour God , by conse●rating our selues wholly , aswell body as soule , to his seruice , and for ●he kingdome of heauen , as our Sauiour himselfe expressely taught . Matth . 19.

●2 This then being most manifest , how can it be doubted , but that ●his Euangelical counsell , of single life , and chastitie , is most requisit ●o the perfection of christian religion , especiallie seeing I haue pro●ed , that it was not only counselled by our Sauiour , but also recommended by his owne example , and by the example of his mother , and ●f his Apostles , besides the particuler reward , which God promi●ed by his prophet Esay to virgins . Nomen melius à filiis , & filiabus . Esay 56. A ●etter name , then to sonns , and daughters , as I haue signified before : ●hereto may be added , the testimonie , of the Euangelist S. Iohn , in ●is Apocalypse , where he witnesseth , that the hundreth , Apo . 14. forty and ●oure thousand virgins , who followed the lambe where soeuer he ●ent , had a particular reward , and different glory from the rest , in ●hat , he saith , they song a canticle , or song , which none could sing , ●ut they , and then addeth . Hi sunt qui cum mulieribus non sunt conquinati , ●●igines enim sunt . These are they who haue not benne defiled with ●omen , for they are virgins .

●3 And although our aduersaries , seeke also to draw this saying of S. ●ohn , to a misticall sence , as to be vnderstood of those who had not ●enne poluted with Idolatrie ( which is called the fornication of the ●reate hoore of Babylon ) yet it is euident by the very wordes themsel●es , that they cannot be so vnderstood . For S. Iohn doth not say that ●hey were not contaminated , cum muliere , with the woman ( as he wold haue ●aid , if he had meant the hoore of Babylon ) but cum mulieribus , with women . ●esides that it is manifest , that the farre greater part of the saints , were ●ree from Idolatry , whereas those virgins , whereof S. Iohn speaketh , ●ere but few in respect of al the rest , who he saith , were so many , that no man could number them .

Tertul . li . de resurrect . ca. 27.

S. Hier . cont . Heluid . in fine . S. Aug. de virgin . ca. 2. S. Greg . part . 3. pastor . ad . 29. S. Bede . S. Anselme Primas . Oecum . in hunc locum S. Hier . pro libris contra Iouinian . Apolog . ad Parumachium epist . 50. & in Psal . 80. ad finem . S. Chrisost . de virginitate non longe a principio .

Lastly , Tertulian , S. Hierome , S. August● S. Gregory , S. Bede , S. Anselme , Primasius , and Oecumenius , doe all of th● expound that place of true virgins : and to omit what the rest of the say hereof , S. Hierome alleadging the same place against Iouinian sai● that the one hundreth forty foure thousand , of whome S. Iohn speaketh , a● such of the twelue tribes of the Iewes , as shall beleeue in Christ , and 〈◇〉 virgins with all , and further gathereth the preeminence of virginit● before widowhood ; or mariage , out of these wordes that folow in t● same place . Hi sunt primitiae Dei , & Agni : for if virgins , saith he , be the f● fruites to God , and the lambe , then widowes , and maried folkes , shal be after 〈◇〉 first , that is to say , in the second , and third degree . Thus saith S. Hierome .

34 And now for as much , as the sectaries , are wont to cry out agai●● vs , and to say , that we are those of whom S. Paule gaue warninge , wh● he said , that some should come in time , and forbid to marry , and to e●● the meates , which God hath created to be taken with thankes giuin● The ancient Fathers , shall answer both for themselues , and vs.

35 S. Chrisostome forseeing , that some would peruerslie interpret● high commendation of virginitie , to be a prohibition of mariage , pr●uenteth that cauill by the way of preoccupation , saying . Qui prohi● connubium & c ? How doe I forbid marriage , who doe not reprehend tho● which doe marry , and doe seuerely punish fornicators , and adulteri● with suspension from the sacraments , and from the communion of t● church , where as I doe yeald perpetual praise to those that lead the m●ried life , so that they doe it chastly , &c. He which dispraiseth marriag● doth wholy take away the glory of virginitie , and he which comme●deth , and praiseth it , doth make virginitie much more admirable & ● Bonum est connubium &c. Marriage is good , and therefore virginitie is 〈◇〉 be admired , because it is better , then that which is good , yea ; and 〈◇〉 much better , by how much the master of the shippe , is better then t●● sailers , and rowers , the captaine then the souldiars &c. Heauen the● earth , and Angels then men . Thus saith S. Chrisostome .

36 S. Hierome , in like sort , preuenteth the like obiection against hi● selfe , S. Hieron . contra Iouin . in principio . in his learned confutation of the heresie of Iouinian , saying . Neq● nos Marcionis & Manichaei dogma sectantes , &c. Neither doe wee deroga● from marriage , following the opinion , or doctrin of Marcion , & M●nichaeus , neither doe we thinke , that all maner of carnall copulatio● is filthy , or abominable , for we are not deceiued with with the erro● of Tatianus , who was the cheefe , and head of the Encratitae , and co●demned not only marriage , but also the meates , which God hath cre●ted to be vsed . Thus farre S. Hierome , who also being afterwards calumniated by Iouinians friendes , wrote an Apologie for himselfe , and for ●is booke against Iouinian , Idem Apologia pro libris contra Iouin . Paulo , post princip . wherein amongst many other notable thinges , he saith in his owne defence . Erubescat calumniator meus &c. Let my ●alumniator be ashamed to say , that I condemne the first mariages , ●eeing he may read in my booke , non damno bigamos , & trigamos , & si dici ●●●est octogamos &c. I doe not condemne those , that haue bene twise ma●ied , and thrise maried , nor if I may so say , those that haue benne eight ●imes maried : it is one thing not to condemne , and an other thing to ●raise , it is one thing to giue leaue , and an other to recommend a ver●ue &c. We reprehend Tatianus the head of the Encraticae , who reiecteth matrimonie &c. It is the propertie of heretikes , to condemne mariage , and a litle after . Ecclesia non damnat matrimonia , sed subiicit . The church doth not condemne matrimonie , but make it subiect , that is to say , it preferreth virginitie before it . Loe then , how S. Hierome , not only defendeth him selfe against his calumniators , but also teacheth it to be the heresie of Tatianus , Marcion , and Manichaeus , to condemne mariage , & sheweth also , what was the doctrin of the church in his dayes , concerning matrimonie , and virginitie , to wit , the same that wee stil hould , and defend against the sectaries , who haue in these dayes reuiued the dead heresie of Iouinian .

37 In like manner S. Augustin , to signifie how farre he was from condemning mariage , though he farre preferred virginitie before it , wrote his notable booke , de bono coniugali , of the good of marriage , and gaue it that title , as he witnesseth , because Iouinians friendes , Retract . li . 2. ca. 22. bragged that no man could answer him , with the praise , and commendation of mariage , but with the dispraise , and reiection of it : and therefore he giueth the due praise to christian matrimonie , commending it not only for diuers other respects , but also for the sanctitie , S. August . de bono coniugali c . 18. and hollines of the sacrament , which he acknowledgeth therein , saing . In nostrarum nuptiis plus valet sanstitas sacramenti , quam faecunditas vteri . In the mariage of our women , the holines of the sacrament , is of more worth and valew , then the fecunditie , or fertilitie of the wombe . And againe : Idem Ibid . ca. 24. Bonum nuptiarum &c. The good of mariage , saith he , throughout all nations , and amongst all men , consisteth in the cause of generation , and the fidelitie of chastitie , but for asmuch as belongeth to the people of God , it consisteth also in the holines of the sacrament . Thus saith S. Augustin , in his booke de bono coniugali , wherein neuertheles , he farre perferreth the excellencie of virginitie before marriage , notablie confuting Iouinians heresie , throughout al that learned treatise .

38 Finally it is also euident , that though wee Catholikes at this day , doe with S. Augustin , S. Chrisostome , S. Hierome , and all the other Fathe● yea with the Apostle himselfe , teach virginitie to be farre morre wo●thy in the sight of God then mariage , yet we are so farre from conde●ning mariage , that we honour it , much more then our aduersaries , t● sectaries doe , seing that we acknowledge it , for one of the sacraments ● the church , Luther . li . de captiuit . Babilon . Ca●uin l. 4. Institut . cap . 19. 34. & that it giueth grace , & is also indissoluble , all which th●● pointes the sectaries , especially Luther & Caluin deny . For Luther te●cheth , that neither any signe was instituted in matrimony by almight● God , nor promise of grace annexed thereto . And Caluin affirmeth , th● there is no more reason of a sacrament in matrimony , then in husband● or in the trade of the shoomaker , or the barber , so contemptibly do th● speake of Matrimony , & what their opinion is concerning the indissolubility of it , shal appeare in the next chapter . So that it is hereby man●fest , with how litle reason they may obiect , either against the Father● or vs , that they or we condemne matrimony , because we preferre virg●nity before it .

39 Now then , to come to the conclusion of this question , and chapte● we see by al the premisses , that the holly Fathers in all ages , haue no● only held , and taught , our Catholike doctrin concerning virginitie , & chastitie , but also grounded the same , euen as wee doe vppon our Sauiours counsell , and expresse scriptures , in which respect also , they alwayes accounted it for a most special point of christian perfection , a● may further appeare by that which followeth .

40 Martial . ep . ad Tolosanos . Matth . 19. S. Martial , one of the disciples of our Sauiour , recounting three degrees , or states of christian life , excelling one an other , to wit , marriage ▪ widowhood , & virginity , calleth the last , excellentem gradum , perfectum , & pe● omnia similem Angelicae puritati : an excellent , and perfect degree , and most lik● to the Angelicall purity , whereto saith , he , our Sauiour inuited vs saying . No● omnes capiunt verbum hoc , sed qui potest capere capiat , all men doe not take , or receiue this word , but he that can take it , let him take it

41 S. Ciprian . de habitu . virg . & de discip - & bono pu - dicit . & ser . de . natiuit . Christi . in fine . S. Cyprian saith , that virgins are : Illustrior pars gregis Christi . The mo●● worthy part of the flocke of Christ , and that no necessity , or precept doth compell to virginitie , sed perfectionis suadet consilium , but the counsel of perfecti●● doth moue , or perswade vnto it . S. Athan . l. de virginit . in fine . S. Athanasius calleth virginitie . An indeficient welth , or treasure , a neuer decaying garland , the temple of God , the habitation of the holy Ghost , a precious Iewell , the ioy of prophets , the glory of the Apostles , the life of Angels , and the crowne of Saints . S. Hieron . ep . ad Heliodor . circa . medium . S. Hierome writing to Heliodorus the monke saith , that when he leaft the world , and guelded himselfe for the kingdome of heauen , quid aliud , saith he , quam perfectam secutus e● vitam ? What didst thou els but follow the perfect life , S. Greg . Nazianz . in illud dictum euang . cum consumasset . Iesus . S. Gregory Nazianzen , saith also of the virgins life . Nonne planè Angelicum est &c. Is it not truly ●●angelical thing , for one that is tyed to the bonds of the flesh , not to liue accor●●ng to the flesh , but to be more higher , and more eminent , then nature it selfe , be●●des that he also wrote verses in the prayse of virginitie , wherein he ●●tolled it with singuler , and rare commendation .

●2 Furthermore , S. Sulpitius de virtut . monachor . orient . S. Sulpitius disciple to S. Martin , saith that , Nihll vir●initati est comparandum . Nothing is to be compared to virginity . S. Ciril . Hierosolem . catach . 12. in fine . S. Cyrill cal●eth it . Angelicam coronam , & supra hominem perfectionem . An Angelical ●●wne , and a perfection more then humane . S. Ambr. li . 1. de virginibus paulo post principium . S. Ambrose , saith that it is no ●arueile , si Angelis comparantur , quae Angelorum domino copulantur . Yf vir●ins be compared to Angels , who are coopled , or maried with the Lord of Angels . And S. Aug. de sancta virginit . ca. 52. S. Augustin exhorteth virgins saying . Pergite ( virgines Dei ) 〈◇〉 sublimitatis , pede humilitatis . Proceede yee virgins of God in the way of sub●●●ity , with the foote of humility : and in his booke , de moribus ecclesiae , he saith . Idem de moribus eccles . c . 31. That the perfect christians , doe not only praise , but also vndertake , sum●am castitatem , the highest kind of chastity , giuing to vnderstand , that virginitie is a speciall part of christian perfection . To which purpose , I might alleadge also many other testimonies , aswel out of him , as out of all the rest of the ould Fathers , if I thought it needefull , hauing sett downe these the more particularly , and in the greater number , to the end , that thou maist , good Reader , confront with them the doctrin of Luther , & his fellowes , which I shal haue occasion , to lay open vnto thee in the next chapter , & therfore I beseech thee , to beare them in mind .

To the end it may appeare , that our aduersaries neither haue , nor accordinge to their principles can haue , anie practise at al of the euangelical counsel of Chastity , their Mahometical doctrin ( teaching an impossibilitie to liue chast ) is amplie , and particularlie declared out of their owne workes , and proued to be most absurd , in respect both of reason of state , and also of experience , and common sense , yea , sufficientlie controwled , and confuted by the Painimes and Infidels . Also the bad and beastlie effects of that doctrin , are testified by the licentious liues of their cheefe masters , or teachers . Finaliie diuers of their friuolous obiections , and vaine cauils concerning this point , are fullie answered . CHAP. 30.

1 HAuing proued by the authoritie of the holie scriptures , and ancient Fathers , that single and chast life , is an euangelical counsel , necessarie to the perfection of christian religion , and hauing discouered by the way , the vaine shifts and euasions of Luther , Caluin , and their felowes , and followers in their peruerse , and faulse interpretations of the holie scriptures , concerninge those pointes , I wil now examine how this euangelical counsel is o●serued , and practised by Lutherans and Caluinists , and to this purpos● will first lay downe the doctrin of their masters , concerning single l● and virginitie , whereby it will euidentlie appeare , what practise th● haue , or can haue thereof , if they stand to the groundes of their pr●fession .

Luther to . 5. de matrimonio fo . 119. 2 Luther in a certaine sermon of his concerning matrimonie , sai● that . Crescite , & multiplicamini , encrease and multiplie , is not a precept , b● more then a precept , that we cannot hinder , nor omit it , but that it is as necessa●● as to eate , drinke , spit , purge , sleepe , and wake , and as it is not in mans hand , to 〈◇〉 other then a man , so it is not in his power to be without a woman &c. And gaine in a nother place , if of a maried couple , saith he , the one refuse 〈◇〉 yeald the dutie of mariage to the other ( as there are manie froward , 〈◇〉 obstinate women , which though their husbands should commit adu●terie ten times , are nothing moued there with ) then is the time for t●● husband to say , if thou wilt not , an other will : if the wife will not , le● the waiting maid come , yet so that the husband admonish his wi● thereof , two or three times , yea and make others priuie of her obstin●cie , to the end it may be manifest , and shee publikelie reproued . And 〈◇〉 shee will not then yeald , dismisse her saith hee , marie Hester , and put ● way , Vasthi , as king Assuerus did . For the wife hath not power of h●● owne bodie , saith S. Paule , but her husband , and so one the other sid● he saith of the man , therefore when anie of the parties denieth to ye● the dutie of mariage to the other , it dissolueth the matrimonie . Thu● saith he . Who teacheth also , that if the husband bee impotent , the wi●● may either marie an other , or els with his consent lie secretlie with h●● brother , or some other man .

3 Behold then how Luther maketh no bones , to teach adulterie to b● lawful , Idem in colloquiis germanicis c● . de matrimonio . vpon pretence of necessitie , to satisfie a mans lust . But lett 〈◇〉 here some more of his good doctrin . As no man saith he , can liue without meate , or drinke , so no man can abstaine from a woman &c. Th● cause is , that wee are conceiued in a woman , and nourished there , an● borne of a woman , fedd , and bred by a woman , and therevppon it followeth , that wee cannot bee by anie meanes seperated from women ▪ Also in the same booke he saith thus . S. Hierome writeth manie thinges of the temptations of the flesh , ah a small matter , a woman in a man house , may remedie the disease , Eustochium , might easelie haue helped or reliued Hierome in that case . Thus saith he , and could anie shameless● ribald , speake more shamefullie of Gods seruants , and holie Saints . And againe in an other place , he saith . As God did seuerelie commaunde thou shalt not kill , thou shalt not commit fornication , Idem praefatio in Oeconomiam Menij . To . 4. Germanic . fo . 463. Luther . ep . ad Wolfgang Reissembuchs . or adul●●rie , so in the same manner , and much more it is commaunded , thou ●●alt marie a wife , thou shalt take a husband .

● Finallie in an epistle to Wolfgangus Reisembuchs , he teacheth that a ●●●gle man , who meaneth to liue chast , doth vndertake an impossibi●●tie , and fighteth with God . That to liue chast , is no more in our han●es , then to to doe miracles , that he which meaneth to liue continent , ●ust lay a way the name of a man , and make himselfe an Angel , or a ●●irit , for that God doth not graunt it to man , by anie meanes . Thus saith ●e , and much more to the same purpose , his hart , being so full of filthie ●●st , that hee belcheth it forth euerie where most beastlie as you see .

● Caluin , though he be not altogether so extrauagant in his manner of ●peach , yet is absurd in effect , saying that these wordes of S. Paul . Caluin . in comment . huius . loci . Bonum est ●●mini mulierem non tangere , it is good for a man not touch a woman , are ●●ke as if a man should say , it were good for a man not to eate , nor to ●rinke , if it could be , but because it cannot be with out a miracle , ther●ore let euerie man eate and drinke . Thus saith Caluin , inferringe a ●ecessitie for al men to marrie , because no man can liue chast , but by miracle .

6 Also vppon our Sauiours wordes . Non omnes capiunt verbum istud , Idem . com . in . 19. Matt . he ●eacheth that al men ought necessarily to marie , or that otherwise they ●re impious , and wicked , except onlie to those whome God hath reuealed , that they are able to liue continet , and chast . And further hee ●ffirmeth in his Institutions , that it is not our part , Idem . li . 4. in Statut . cap . 13. 55. 17. to haue hope or confidence to obtaine at Gods handes such a special gift , as continency , or chastitie is ,

7 In like manner Huldericus Zuinglius saith , that we must looke to the ●nstruction of God , and marrie in good time , except wee be certaine , Zuing . in 1. c . Matth . Conrad . Pellican . cap . 1. Mat●h . ●hat God hath other wayes determined of vs. And Conradus Pellicanus , addeth , that no chastitie possible to man , is greater then that of mariage neither is more profitable euen to holie men , except they know certainely , that they haue a spccial grace , and vocation of God , and hee signifieth further , that there is a manifiest law , and institution of God against single life , ordaining that men and women ought to marie .

8 Finallie Bucer also teacheth the verie same , and addeth that those , which transgresse or neglect Gods law , and ordinance of marriage , Bucer . in ca. 1. Matth . to chose a singe life , full of danger , shal be greueously punished for their temeritie , and arrogancie , and that no man ought to demaund , or request of God the gift of continencie , except he surelie know , Bucer . in ca. 19. Matth . that God will giue it him . Whereby it appeareth , that these masters , and reformers of the world ( for such they would seeme to be ) doe not onlie ●pugne cotinencie , which our Sauiour , and his Apostles counseled , ● practised , but also seeke to depriue themselues , & al there follow● of the meanes to obtaine it , teaching that it ought not to be so m● as craued and requested of almighty God . Chap. 14. nu . All which absurd doct● they ground vppon Mahomets beastly principle , to wit , that it is i● possible to liue chast , as may appeare in the Fouretenth chapter , wh● I treated of Mahomet , and his Alcoran .

9 But now let vs consider a litle , what must needes follow of this th● Mahometical doctrin . Yf therefore it be no lesse necessarie for eu● man to haue the company of a woman , then to eate and drinke , 〈◇〉 more possible for him to containe , then to doe miracles , and againe i● be presumption in any man , to hope that God wil giue him the gift continencie , & much more to demaund it , then it must needes follo● first , that fornication , in those which are iustly hindred from maria● ( as any man may be at least for some time ) is no sinne , seing it is vnpo●sible for him to be continent . As put the case , that a batcheler , or a w●dower , being desirous to marry to auoid fornication , can find none th● will marry him , in respect either of his pouerty , or of some notab● deformitie , or of his bad conditions , what shall this man doe ? He ca●not by their doctrine containe , neither can he , or ought he , to hope f● the grace or gift of continency at Gods hands , must not he then of fo●ce commit at least fornication , if not some greater sinne of the fles● And therefore , seeing it is in the opinion of these men , impossible fo● him to containe , it were absurditie for them to thinke , that it were an● more sinne , then to eate , drinke , or sleepe , which no man can cont●nuallie forbeare without miracle .

10 Furthermore , put the case , that a man doe vse the only remed● for fornication , which these men assigne , to wit , that he is maried and that his wife haue some long sicknes , or lieth in childbed , o● that he himselfe hath necessarie occasion to be from home for som●time , what remedie hath he ? For according to their opinion , h● cannot liue continent , and therefore must perforce commit adulterie ▪ Besides , what a wonderfull gappe is opened to ielousies , and suspitions betwixt man and wife , to their continual torment , and to th● breeding of endles brawles , and iarres , and consequentlie to the dissolution of mariages , and of whole families ? For he that is perswaded in his conscience ( as by this doctrin euery Lutheran , and Caluinist must be ) that no man , or woman can liue chast , how can he forbeare to suspect his wife of incontinencie , if he be sick , or neuer so litle from her , whereby he shall also grow to suspect bastardy 〈◇〉 his children , and what inconuenience is like to follow thereof , to ●e whole familie , any man may iudge .

●● Moreouer , how reprochefull is this doctrin to all the vnmaried ●omen , that professe the same , seeing it followeth thereof , that ●ere cannot be an honest woman amongst them , if she can possiblie ●aue any meanes , or oportunitie to satisfie her lust ? Yea and for what ●s doth it serue but , as I may say , for bellowes to blow the fire of ●oncupiscence , and to kindle in mans corrupt nature , an inextingui●le flame of lust ? For he that is persuaded , that he cannot possiblie ●ppresse his concupiscence , must needes thinke it vaine and labour ●ost , to striue against it , and by that meanes , he must needes resolue to ●ose the bridle to lust , and giue himselfe wholy vnto it , which if it ●ere general in all men , and women ( as it should be if this religion ●ere generallie receiued ) it could not but worke most brutish , and ●eastly effects in common welthe , as shall partly appeare after a while , ●y the fruits thereof in the professors of it , whereof I shall haue oc●asion to say some what heareafter .

●2 But what will you say , if the necessitie of mariage , which these men imagin and teach as a deuine precept , driueth them to allow not only adulterie , but also poligamy , or hauing of many wiues at once , which is the worst kind of adulterie ? whereto , not only their doctrin , ●ut also their practise , tendeth . First therefore I will shew , how they allow adulterie .

●3 This may appeare partly by the diuorce , which as I haue signified alreadie , Luther ordaineth in case the wife be obstinate , and will not render the duty of mariage , and partly by the decrees of the Geneuian , Canon . Geneuenses . an . 1560. and German churches , wherein it is determined , that if a woman depart from her husband , either for wickedenes of life , or for dislike of him , that then her husband may cause dilligent inquirie to be made after her , and demande of the minister letters of prouision , and cause her to be proclaimed in the church three sundayes , and if shee cannot be found , or appeare not within six weekes , that then her husband may take an other wife .

14 In like manner if a yong woman haue a husband , Corpus doctrinae christ . Germanica in Repetit . confess . August . ca. de coniugi● . that is long absent , though it be by reason of some long sicknes , shee man cause him to be proclaimed , and cited , and if he appeare not , then shee may present her selfe vnto the minister , and demaunde a deuorce , and the minister must graunt it her , and the former husband , though he returne afterwards , and find her maried , shall neuer more enioy her . Also if a man goe a long voyage , then his wife must expect him ● a yeare , liuing continent , and recommending her selfe to God in ● meane time , but if he stay longer abroad , and that it be thought ne● full for her , to haue the company of a husband , then shee may ha● licence to marry an other . Thus is it decreed , and practised amon● Lutherans , and Caluinists , in Germany , and Geneua .

15 But here I would be glad to know by the way , how this last ●cree can stand , eyther with their owne doctrin , or with our Sauiou● For whereas they ordained , that the wife for a yeare , shall reco●mend her selfe to God , and liue continent , and chast , in case that 〈◇〉 husband be absent , how may shee demaund continencie of God , sei● that , according to their opinion , shee neither knoweth whether ● will giue it her , neither yet ought to presume it ? Could shee liue ● long without meat , drinke , or sleepe , which they say , is as possible ● the other ? And if they graunt , contrary to their former groundes , t●● she may by recommending her selfe to God , containe for a yeare , m● shee not also , by the same meanes liue continent , twoo , or three ye●res , or more if neede be ? For if God assisted her one yeare , had sh● not more reason to hope , that he would continue his assistance sti● then to seeke to dissolue a matrimonie , which by Christs owne d●ctrin is indissoluble ? For howsoeuer they may pretend at least , so● shew of scripture , for the dissolution of a true mariage , in case ● fornication , by reason of our Sauiours wordes in the fift of S. Matthe● ( to wit , Matth . 5. whosoeuer dismisseth his wife , except it be for fornication , and marie● an other , committeth adultery , &c. which wordes neuertheles they inte●pret contrarie to the plaine and litteral sense of other texts , in S. Mar● S. Luke , and the Apostle , and against the vniforme consent of all t●● ancient Fathers , and the continuall practise of the Church , as Ca●dinal Bellarmin , and others do proue : ) yet they haue not so much ● any shew of scripture , to dissolue , contrarie to those expresse word of our Sauiour , a ratified , and true mariage , when no cause or pr●tense of fornication occurreth . And yet they admit , not only a diuo●ce , but also a new mariage for Eight other respects , which our learne● contriman M. William Reinolds , Reginald . li . 2. ca. 10. setteth downe particularly , in his wo●thy treatise intituled , Caluinoturcismus , whereto I referre thee goo● Reader for breuities sake .

16 But to returne to Luther , what els doth he , by his doctrin , but prepare the way to Turkish poligamy , or pluralitie of wiues ? nay will h● make any scruple thinke you , to allow a man many wiues at once ▪ No truly , and this is manifest in his owne workes , where treating of the Bigamy of bishops , he saith , Luther de bigamia . Episcop . proposit . 62. Idem in Genes . ca. 16. Ienensi . that the Poligamy of the Iewes ●o whom it was lawful to haue many wines at once ) is neither ●ommaunded to christians , nor forbidden , but least to their choice , ●●d the same also he confirmeth els where , adding further , that as he ●ould not introduce such a new custome , so neither would he for●●d it .

●● Therefore it is no marueile , that one of his broode , namelie Ochi● , insisting vppon his groundes , directlie teacheth the pluralitie of ●●iues to be lawfull , inferring the same vppon S. Paules wordes to ●●●●thy , where he ordained , 1. Tim . 3. that a bisoph should be the husband of one ●●se , wherein the Apostle meaneth ( as the Catholike church both vn●erstandeth and practiseth ) such a one , as hath benne but once ma●ied ) as all the ancient Fathers of the church , doe also vnderstand it . ●ut Ochinus following the interpretation of Luther , Beza , Caluin , Peter ●artyr , and the rest of the sectaries , ( who expound it to be meant ●y such , as haue but one wife at once , ) argueth , that seeing S. Paule ●orbad many wiues at once to Bishops , and Deacons , he did conse●uentlie allow them to all other men . Pauli mens haec est , saith he , Ochin . Dialogo . li . 2. dialo . 21. pag . 200. & 204. vide Caluino Turcis . li . 2. c . 10. vt ●●ristianis plures vxores habere liceat , ac episcopis singulas , ne multitudo vxorum , 〈◇〉 a populi salute procuranda auocaret . The meaning of Paule is , that it may ●e lawful for christians , to haue many wiues ( at once ) and to bishops , ●nly one , least the multitude of wiues , may withdraw them from procuring the saluation of the people .

●8 Thus saith he , and yet a litle after , he alloweth also to bishops , more wiues then one at once , and teacheth that they are only forbidden to haue many wiues , as kinges were prohibited in ould time , to haue many horses , ( not because they might not haue more then one , but least hauing a great number , they might put more confidence in them , then in God : ) euen so also , saith Ochinus , the prohibition to Bishops of many wiues , is to be vnderstood , Vbi supra pag . 204. & 205. de immodica vxorum multitudine , of an immoderat multitude of wiues .

19 Behould then how these men vse the holly scriptures , wresting them to serue their turne , for the maintenance of their sensualitie , and lust , whereby also you may see , how dangerous a thing it is to leaue the common sense of scriptures , giuen by the church ( which is the piller of truth ) to follow any mans priuat , and particuler interpretation , by which meanes all the heresies , that haue hitherto benne in Gods church , haue bene bred , and maintained , and by the same meanes haue sprong so many sects from Luther , as we see at this day , euery one of them building vppon his groundes , and foundations , what he thought good , and interpreting the holy scriptures by 〈◇〉 example , according to their owne fancies , whereby the Anabap● fell first to the plurality of wiues , and after to a communitie of wom● whereto Luthers doctrin of the necessitie of copulation , and his ●●bertie in the interpretation of the scriptures , opened the gate 〈◇〉 euidentlie appeareth , in the historie of the first Anabaptists , in M●ster , whereof I omit to recount the particulers for breuities sake .

20 And this shall suffise concerning the doctrin of Lutherans , a● Caluinists , touching mariage , and single life , wherebie it may eas●● be imagined , what practise they haue of our Sauiours counsel of v●●ginitie , and continencie , seeing it is euident , that the seede of t●● doctrin , being sowed in the harts of men , and watered with 〈◇〉 daily dew of our bad inclination , and ripened at length with t●● heat of concupiscence , can produce no other fruit , but corruption 〈◇〉 manners , dissolute life , fornication , adulterie , all enormitie , a●● extremitie of vice . Wherebie it may easelie be iudged that the ene●● of mankind , hauing alreadie ouerthrowne christian religion in t●● east parts of the world , by the sensual , and carnal doctrin of Ma●●met , hath also attempted now in these latter times , to worke the li●● effect in the west parts , by the like sensualitie of Luther , Caluin , Be●● and such others , who hauing prostituted themselues , both soule , a●● body , to all lust , and carnalitie were the fittest instruments that 〈◇〉 could find , to helpe him to deflower , as I may say , the virginal puri●● of the Catholike faith , instilling heresie into the mindes of me●● together with the plausible , and pleasing doctrin , of all sensual ●●bertie .

21 Therefore we may see , how true is that which I insinuated the first part of this Treatise , 1. par . chap. 9. num . 19. and promised to shew more amply her● to wit , that the law of the flesh ( which I proued there to be fa● more potent , then ciuil , and political law ) hath not only her pr●cters , and aduocats , but also her preachers , and doctors , and a rel●gion of her owne , as appeareth euidentlie in this doctrin , of the● sectaries , and shall farther appeare by their vicious liues , whereof am now to treat .

Luther in in colloquiis mensalibus vide Caluinoturcismum Reginaldi li . 2. ca. 11. 22 For if any man do doubt , whether their liues were corresponden● to their doctrin , he may be sufficientlie resolued , by reading partl● what Luther , and some others of them write of themselues , and partl● what one of them writeth of an other . Luther signifieth , that in th● beginning of his ghospelling , ( before his sacrilegious , and incestuou● mariage , with Katherin Bore the Nunne ) he was almost mad with th● heat , and vehemencie of lust , and the loue of women . And in his com●ent vppon the wordes of Salomon , where he praiseth a good matron , 〈◇〉 addeth this marginal note , nothing is more louely , and sweete vppon earth ,

Anno●atio Lutheri in ca. prouerb . 31.

Luther to 5. comment in 1. Cor . 7. fol. 100. & 107.

〈◇〉 the loue of a woman , and this he saith he learned of his hostesse at ●mack , and knew it to be true by his owne experience . Besides that 〈◇〉 writeth , that matrimonie is most worthy to be called , a spirituall , ●●auenly , and deuine state , and that the nature thereof is such , as it moueth , vr●●th , and inciteth a man to the highest and most spirituall worke , that is to say , faith . whereby it appeareth that he was so drunke with the filthy ●●lights , and pleasures of the flesh , that he placed all his felicitie ther●● , as the Mahometans doe .

●● As for Caluin , Conradus Schlusselhusius , a Lutheran , testifieth of him , Conrad . Schluss . Calui . ●●at he was marked with a hot Iron , at Noyon in France for Sodomy , and ●hat for shame thereof he sold his benefice , and went into Germany . ●nd Hieronymus Bolsec , who had benne a phisition at Geneua , Hieron . Bolsec in vita Caluini . and liued ●ith him there , witnesseth also the same in the historie of his life , ●hich he wrote afterwards being conuerted to the Catholike faith , ●nd he addeth , that a gentleman called Iacobus de Burgundia , was per●uaded by his wife to remoue from Geneua , to Berne , for the great in●●ance , that Caluin made to corrupt her , and that he oft abused an other mans wife , as it was confessed by her maid .

●4 These , with diuers other particulers , are also witnessed by the ●earned bishop Lindan , vppon the common fame thereof . Non desunt , Lindan ●n sua christomachia vide Stanisla●m Reschium li . 1. de Atheismis euangeli . cor . c . 9. ●aith he , plurima &c. There want not many signes , and tokens of Caluins publike adulteries , with those his faire and fine shee-disciples who were wont to come vnto him , with their bibles vnder their armes , to be resolued of their doubts in the scriptures , hauing only some litle child in their companie of two , or three yeare ould , which disciples of his he vsed to catechize with the doores and windowes shut . And in like maner it is constantlie reported , that he was wont often towards the euening , to goe out of Geneua , to visit a mans wife in her husbands absence . Besides that our contriwoman Ealesia , was forest to remoue with her husband , from Geneua to Berne , because he importunatelie sollicited her to marry him , vppon pretence that her husband was weake , and sickly , as shee her selfe was wont oft times to testifie to her friendes . Finallie , he cannot deny his incest , with a Nunne of the monasterie of Veilmur , who being runne out of her cloister , was at his request , maintained with a publike stipend of twoo crownes a moneth , by the towne of Geneua , to serue him for a chamber maid to make his bed for fiue yeares together , vntill at lenght he got her with ch●● and when shee was foure months gonne with child , hee married he● a certaine apostaticall cannon , who liued at Losanna . Thus farre ●dan , and this shall suffise concerning Caluin .

25 Of Beza , there needeth no other testimonie of his lasciuious●●● then his owne filthy Epigrammes , which Tilmanus Hesshius a Luther calleth sacriligum carmen , a sacriligious verse , or poeme , wherein saith Til●●nus , he song to the world , his owne abominable loue , his fornicatio● and filthy adulteries , and amongst the rest , there is yet there to besee●● a most beastlie Epigrame concerning a boy , caled Audebert , and Can●●● a taylors wife ,

Hieron . Bolsec . in vita Bezae .

Conrad . Schlus . Caluinist Theologiae . li . 1. fo . 92.

wherein hee debateth , whether of them he should p●●ferre before the other . And Hieronimus Bolsec , writeth also in his li●● that the true name of Candida , was Claudia , and that in the end , 〈◇〉 entised her away from her husband , and fled with her to Geneua , wh● hee kept her as his wife . Finally , Conradus Schlusselhusius , the Lutheran foresaid , witnesseth that Beza , spent his whole life in lust and lasci●ousnes , in so much , that the same authour saith , hee was transform● in Meretricum lenam & cinedum , which I am ashamed to explic●●● in English , but bee it true or false , so saith one of his brethren in t●● Ghospel . Zuinglius . alijque euangelici . to . 1. fol. 115. Vide Caluinotur . li . 2. ca 11.

26 Furthermore , Huldericus Zuinglius , of whome the sect of Sacr●mentaries called Zuinglians , take their name , confesseth plainlie ● himselfe , and other ministers , in an epistle which hee wrote in the● name and his owne , to the Suyssers , that the workes of the flesh , an● heate of concupiscence , had made him and them , infames coram eccles●● infamous in the sight of their church , or congregations . And in an other ●pistle to the bishop of Constancia , Vbi supra . fol. 129. Caluinotur . ibid . whereto diuers other principall Euangelists subscribed , he affirmeth of himselfe , and them , that they h●● so burned with lust , that some amongst them , of forty yeares of age , h●● donne manie thinges vnseemely .

Villagagnon . contra . artic . Richer . 27 Also I cannot omit to say somewhat of that which Villagagno● a French man , writeth of his owne experience touching the vnbri●led , and exhorbitant lust of certaine euangelical ministers , and preachers , who went with him by the order of Caluin , Beza , and the mag●strates of Geneua , to Noua Francia in America , with designement to plan● the Ghospel there , of whome Villgagnon testifieth , that as soone as the● came one land , they did not onlie preach manie thinges different an● repugnant one to an other , but also that some of them , who had lea●● theire wiues at Geneua , maried againe , and that other of them , were s●● monstrous for their dissolute life , that euen those barbarous people after a while abhorred them , for their brutish intemperance , and their ●●●ny , in so much that one amongst the rest , rauished his owne sisters ●●ne , and when some would haue had him , and the rest punished , ●●erus ( who was cheefe minister there ) excused him , and them , saying 〈◇〉 consideration must be had of mans infirmitie , for that , as the ●●ostle teacheth . Diuisiones sunt gratiarum , there are diuisions of graces , ●lso no iustice was donne vppon them .

●● Thus writeth Villagagnon , who was present , and cheefe commaun●● in the voyage , being then a Caluinist , though afterwards he was ●nuerted to the Catholike faith , and wrote against certaine Articles 〈◇〉 Richerus aforesaid , in which booke he testifieth this , Villag . c●tra . articul . Richeri . li . 1. c . 90. which I haue ●●re related .

●● Seing then the doctrin of Luther , and his fellowes , wrought this ●ect in themselues , who had the verie first fruits of the Euangelicall ●●irit , and the puritie of it ( if there were anie puritie in it ) what may ●e thinke of the common sort of people , that followed their instru●●ions , and example ?

●● The truth whereof appeareth in a German writer , called Czecanouius , C●ocanouius de co●ruptis moribus vtriusq●e partis . Caluinotur . li . 2. c . 11. ●ho bewailing greatelie the lamentable state of Germanie saith , that ●he sinne of the flesh , was neuer in former times so inordinate , and ●●cessiue in those partes as in this age , for now , saith he , the doctrin of ●●her ( that a man can no more liue without the companie of a woman , then ●ithout meate ) is held for a deuine law , and so published euery where , that it is ●●ught impossible for any yong man or maid , to abstaine , when they beginne once ● be ripe . And hereuppon ( as not onlie Czecanouius , but also , Wigandus . de bonis . & malis German . Wigandus ●ffirmeth ) it followed in Germanie , that boyes , and girles committed ●reat enormities , pretending for their excuse this doctrin of Luther , and ●hat therefore their parents were forced to marry them so yong , that ●here could not but grow great inconuenience thereof to their common welth , by their vntimelie procreation .

●● Lo then , what is the fruite of Luther , and Caluins doctrin , whereby 〈◇〉 appeareth euidentlie , that it serueth for no other purpose , as before I ●aid , but to blow the coales of concupiscence , and to kindle an vnquencheable flame of lust , in all those that embrace it , seeing it tea●heth an impossibilitie to liue continent , contrarie to the light of rea●on , and the common experience , not onlie of Christians , but also of ●he verie paynims , who though for the encrease of their common welths , they commonlie moued men to mariage , yet they held chastity for a great vertue , which they would not haue donne , if they had not thought , yea and knowne it , to be possible .

Plato . 8. de leg . 32 This may appeare in Plato , who in his lawes ordaineth punishm● for adultery , fornication , and the sinne against nature , prouing th● quitie of his law , and the possibilitie of continency by experience namelie of the wrestlers and champions in the games of Olimpus , w● were wont to liue most continent , during al the time of those exe●ses , onlie for the desire of victorie , and the loue of honour , where●pon he saith : And shal not then other young men be able to containe themse● to the end they may gaine a greater victorie , that is to say , vt voluptate victa ●liciter viuant , that by the conquest of pleasures , they may liue happilie ? Thus r●●soneth he vppon common experience , and further saith , that if by 〈◇〉 helpe of good lawes and other meanes , there were a firme opinion conceit bred general in the mindes of men , that fornication , adulte● and other sinnes of the flesh , were odious to God and man , it wo●● make men as continent from other women , as they are from their s●ers and daughters , from whome al men , be they neuer so wicked , ab●●aine for the verie horrour that is commonlie conceited thereof . Mo●●ouer , he also perswadeth the equitie of his law , and possibilitie of co●tinency , by the example of birds and beastes , which doe procreat w● great moderation , onlie in due time and seasons , and therefore saith 〈◇〉 It is a great shame that resonable men should be worse , and more incontinent 〈◇〉 brute beastes . Finally he concludeth , that the furie of lust may be tem●red , and chastitie preserued , by the vse of continuall labour , and t●uell .

Thus discourseth Plato , purposelie to proue that continencie possible , contrary to the opinion of some dissolut men in his time , w● whome he also confuteth Luther and his fellowes , yea and conclude them to be worse then beasts .

33 But what ? Had not the Painims also their virgins , whome th● held in great estimation ? We reade , that the vestall virgins amongst t● Romans , Onuphrins in Coment . reip . Rom . de ciuit . Rom . were so respected and honored , that whosoeuer mett them the way ( yea thoughe he were consul and supreme magistrate ) ga● them place : and if a malefactour being lead to excecution , did chaun●● to meet them , hee was freede from death , besides manie other hono●●ble priueldges which they had by the Roman lawes . And whereas was ordained that they should be buried aliue , in case they were inc●tinent , was it not an euident argument that the lawmaker & magistra●● thought continencie to bee possible ? For otherwise their law h●● benne vniust , neither would anie woman haue vndertaken that ki●● of life , if they had perswaded themselues that it was impossible , as the sectaries teach now a dayes . How manie notable virgins doe wee re●● 〈◇〉 in prophane histories , whose memorie , and fame was highly ce●●brated , and recommended to all posteritie ? whereof many particu●●rs may be seene , in S. Hieroms most excellent bookes against Iouinian , ●hose heretical opinion , concerning the equality of mariage , and vir●●nitie he confuteth , and sheweth by the way how much virginitie ●as prized , and honored amongst the very Painims . S. Hieron . Contra Iouiuinian . li . 1. versus finem . To which ●●rpose he mentioneth Atalanta of Calidonia , Harpalice of Thracia , Ca●●lla queene of the Volsci , Chalchaeus , Iphigenia , the Tenne Sibillae , Cassan●●a , the virgins that serued in the temples of Diana , Tauricia , and Vesta , ●ho he saith , were innumerable . Also the daughters of Phido in Greece , ●ho drowned them selues to saue their virginitie , and fifty Lacedemo●●an virgins , who suffered death , rather then they would consent to be ●orrupted by the Messenians , as also Stimphalides an Orchomenian , an ●ther of Thebes , and seauen Milesian virgins , who saued their virgini●●e with losse of their liues . Besides that diuers others whom he na●eth slew themselues , because they were rauished against their wills : ●s the two daughters of Scedasus , and a Theban maid , who in the re●enge of the iniurie donne vnto her , first slew him , that forced her , & ●fter slew her selfe , being loth , saith S. Hierome , either to liue after the ●osse of her virginitie , or to die before shee had reuenged it . Finally he ●oncludeth with the daughter of Pithagoras ( who was prefect , or go●ernesse of a company of virgins , and read them a lecture of chastity ) ●o whome he also addeth fiue daughters of one Diodorus , who were of ●uch singuler commendation , partly for their learning , and partly for ●heir chast life , that th● Philosopher Philo , master to Carneades , wrote a ●arge historie of them , so that wee neede no deeper diuinitie , to con●ute this brutish doct●in of these late sectaries , then the experience of Painimes and Infidels .

●4 For although it cannot be denied , but that they had some extraor●inary , and speciall helpe of almighty God , as some times the wickedst men may haue , to do some moral workes ( which S. Augustin obserueth ●n Polemon , who being a very riotous man , S. August . ep . 130. To . 2. became very sober & tempe●ate vppon a suddaine , by the doctrin and persuasions of Xenocrates , ●ith the special helpe of God , for otherwise saith S. Augustin , it could not be : ) yet it must needes be graunted , that seing God of his infinit mercy , assisted them in the preseruation of their virginity , who had no ●ntent to honour him therein , he is , and euer wilbe much more ready , to assist his faithfull seruants , that shall humbly craue his grace , to that end , with desire to honour and serue him , and to follow the example , not only of Christ himselfe , his mother , S. Iohn Baptist , and of all the Apostles after their vocation , but also of diuers holly men in the o● law , for as S. Hierome saith . Virgo Elias , Helizeus virgo , virgines filij ●phetarum , S. Hiero . ep . 22. ad Eustochium circa medium . Iudith . 1. Luc . 2. Hieremiae dicitur , & tu ne accipias vxorem . Elias was a virgin , ●zeus was a virgin , the sonnes of the prophets were virgins , and it was sai● Hieremy the prophet , and doe not thou take a wife . Thus saith S. Hiero● whereto may be added the chast widowhood of Iudith , and Anna prophetesse , who as the Gospel witnesseth , hauing benne maried 〈◇〉 only seauen yeares , remained widow seruing God in the temple to fo●● score , and foure yeares of her age .

35 But now if we consider the experience , that is , and euer h●●● benne , since our Sauiours comming , of the most continent , ch●● and pure life of innumerable christian virgins , and other religio● persons of both sexes , we may wonder at the absurditie of the n● ghospellers , who measuring other mens integritie , by their owne co●ruption , and dissolution , do impudently deny that , which infinit nu●bers of men , and women in the catholike church , haue for so ma● ages experimented , and do daily try in them selues , as appeareth 〈◇〉 the wonderfull multitude of virgins in the primitiue church , thro●ghout all the east partes , as I haue amply shewed already out of t●● Fathers , and historiographers , of the first fiue hundreth yeares aft●● Christ ; S. Ambros . li . 3. de virgin . whereto I will only ad heere , that S. Ambrose , speaking of t●● churches of Africk , of Alexandria , and of the east in his time , sait● Pauciores hic homines prodeunt , quam illic virgines consecrantur . Fewer m● appeare in these partes , Idem . li . 1. then virgins are consecrated there . Besides that , he al● signifieth the great concourse of virgins to Millan , to be veiled ther● not only out of other partes of Italy , but also from the furthest boundes of Mauritania . And what infinit numbers of holly virgins , & oth●● religious women there haue benne euer since , and are at this da● throughout all christendome , no man can be ignorant , so that the experience , euen of our owne time conuinceth , that continencie is no● only possible , but also easy , with the assistance of Gods grace , for othe●wise such multitudes of the weaker sex , neither would so willingli● vndertake religious life , as they doe , neither could so happilie performe it . But so blind , and absurd is heresie , that it teacheth many time thinges repugnant , not only to the light of reason , but also to common sense , and experience .

36 Therefore can any man with any reason imagin , that these me● learned this their absurd doctrin out of the holy scriptures , as they pretend ? Let vs then breefelie examin their groundes , to see of what validitie they are . They teach out of the scripture ( and that very truly ) tha● continencie is the gift of God , for so saith , Salomon . Sap . 8. Non possum esse con●e●s , nisi deus det . I cannot be continent , except God giue it . And our Sa●●our in like sort , speaking thereof , saith . Non omnes capiunt verbum istud , Matth . 19. ●●quibus datum est . All men doe not take this word , but those to whom it is gi●●● . And lastly the Apostle , hauing exhorted all men to lead a single , & ●ast life , like to him , added . 1. Cor . 7. Sed vnusquisque proprium donum habet ex 〈◇〉 , alius quidem sic , alius vero sic . Euery one hath a proper gift of God , one in 〈◇〉 sort , and an other in that . Vppon which places , and such other to the ●●ke effect , they inferre , that seing continencie is the gift of God , Caluin . li . 4 Instit . c . 13. Bucer in ca. 19. Matth . it is no ●ore in mans power to be continent , then to be a prophet , or to doe ●iracles , yea , and that it were no lesse presumption to pray for the gift ●f continencie , then for the gift of prophesie , as I haue signified Num . 6. & 8. be●ore .

●7 But who seeth not the absurditie of this inference ? Ys it not eui●ent that there is great difference in Gods gifts , and that some of them ●ay iustly be said to be in our power , & other not ? For although some ●hinges are giuen vs by almighty God , without our cooperation , or ●ny endeuour of ours ( as the giftes of tongues , of prophesie and such ●ike , ) which therefore are no way in our power , yet to other gifts of ●od , is required our cooperation , and diligence , to obtaine the same , ●hich are promised vnto vs , in case wee seeke them duly by prayer , & ●uch other meanes , as God hath ordained , & such are the gifts , not only ●f continency , but also of faith , hope , and charitie , and all other ver●ues , which therefore may iustly be said to be in our power , because we may assuredlie haue them , if wee wil vse the due meanes to obtaine ●hem .

●8 And betwixt these twoo sortes of gifts , this difference is also to be ●oted , that those of the first sort , ( as the gift of tongues , prophesie , & ●uch like ) are not necessarie either for our saluation , or for our perfection , but only are giuen by almightie God extraordinarilie , to some particular persons , at some times , and in some places , as to his infinit wisdome seemeth most conuenient for his owne glory , whereas the other giftes of the latter sort ( to wit continencie faith , & other vertues ) ●re necessarie , either for euery mans saluation , or at least for that perfection whereto our Sauiour inuited , & counselled euery man , in which respect he is euer ready to bestow them vppon vs , whensoeuer we doe duly labour for them , and humbly craue them at his handes , as he promised when he said . Petite & accipietis , pulsate & aperietur vobis . Aske , Matth . 7. and you shall receiue , knock and it shal be opened vnto you .

39 For were it not ridiculous to thinke , that our Sauiour , or his Apostles , would so seriouslie exhort vs to continencie ( as I haue p●ued they did ) but that God will giue it vs if wee doe humbly , and d● demaund it of him ? Did they euer counsell vs to doe miracles , or prophesie , or such other things , as God giueth without any endeuo● of ours ? Againe are not faith , and charitie giftes of God ( as I ha● said ) as well as continencie ? Philip . 1. 2. Thess . ca. vltimo . Vobis datum est , saith the Apostle , vt in e● credatis . Yt is giuen to you , that is to say , it is Gods gift , that you bele●●● in him . Also , non omnium est fides , beleefe is not euery mans . And agai● Nemo potest venire ad me nisi quem pater traxerit . No man can come to me , 〈◇〉 he that my Father drawes . Ioan . 6. And in like maner , the Apostle saith of ch●ritie , Rom . 5. that , diffusa est in cordibus nostris per spiritum sanctum qui datus est no● Yt is spred , or powred in to our harts by the holly Ghost which is giuen vs. N●uer thelesse , forasmuch as the obtaining of these vertues , depende● in part vppon our selues , we are exhorted in the scripture to beleeu● and to loue God , and our neighbour , which exhortation ( as I haue ●●gnified before ) were vaine , if it were not in our power to performe 〈◇〉 with the helpe of Gods grace , which he promiseth to giue to tho● which demaund it .

40 Therfore it followeth not , that because continencie is Gods gi●● therefore it is not in our power , for so should neither faith , nor ch●rity , be in our power ; where vppon it would also follow , that no ma● should iustly be damned for want of faith , or charitie , for no man ca● be iustly punished , because he wanteth that which he cannot by a● meanes compasse , or procure . And therefore although almightie Go● doth punish no man because he doth not prophesie , and doe mir●cles ( which are not in our hands , or power ) yet he iustly condemne● Infidels , for want of faith , and bad Christians , for want of chariti● adulterers , and fornicators , for lacke of continencie , and for th● same cause also iustly punisheth those , which breake vowes of chastitie , as the Apostle testifieth of the yong widows , who he said had damnation , 1. Tim . 5. for that they brake their first faith : and the reason is becaus● they might haue liued chast , if they would haue donne their due dilligence , and vsed conuenient meanes to obtaine the grace , and gift o● chastity at Gods handes .

41 But let vs heare what the ancient Fathers say concerning thi● matter , I haue shewed before , that S. Chrysostome expounding thos● very wordes of our Sauiour , S. Chrysost . Tom . 2. Ho . 63. in ca. 19. Matth . which these men peruert to their purpose , ( to wit , non omnes capiunt verbum istud &c. teacheth expresselie , out of the circumstances thereof , not only that our Sauiour did seriously exhort vs to continencie therein , but also that he encouraged vs thereto , by proposing vnto vs partly the worthines , and greatnes ●f the vertue , and partly the possibilitie of it , and then he maketh this ●biection against himselfe . But if this , saith he , be a matter of our election , ●hy did our Sauiour say in the beginning of his discourse , that all men do not ●●e , or receiue this word , but those only to whome it is giuen ? Mary this he ●●d , vt singulare certamen esse discas , non vt sorte datam necessitatem suspiceris . ●o the end thou maiest learne , that it is a single combat , and not a necessitie ●●uen by lot , that is to say , that it is a thing , which any man may haue , if ●e will fight for it , and not that some men haue it , as it were by lot , ●●d that others can not haue it : ) his enim datum est qui sponte id eli●●t , for it is giuen to them , who choose it willingly , and therefore ( our Sa●●ur ) said so to signifie vnto vs , that if wee will haue the victorie in this ●hat , we haue neede of helpe from aboue , which helpe is readdy for all ●●se that craue it . Thus saith he . And a litle after . Si supremae solummodo ●●ationis est &c. Yf ( chastity ) be only the gift of God , Idem ho . 63. in c . 19. Matth . and that those ●ho conserue themselues in perpetual virginitie , doe not seeme to conferre , 〈◇〉 contribute any thing at all thereto , the kingdome of heauen is promised them ●●perfluously , or without cause , neither doth ( our Sauiour ) worthilie distin●uish them from other Eunuches .

●2 Thus saith S. Chrysostome , notablie confirming our Catholike do●trin , out of our Sauiours owne words , and confuting aswell the in●erpretation that our aduersaries make thereof , as also their doctrin of ●he impossibilitie of continencie , which he proueth to be possible for ●uery one ( that will duly labour for it ) because our Sauiour exhorted , ●nd encouraged vs vnto it , with promise of eternall reward , which ●romise , saith he , had benne superfluous , if it were only Gods gift , in ●uch sort , that it did not also partly depend vppon our selues , that is to ●●y , vppon our owne diligent endeuour , aswell in seeking the helpe of Gods grace , as also in vsing such mortifications , as are requisit to the ●●pression of concupiscence .

●3 For the same reason also Tertulian , rehersing the same wordes of ●ur Sauiour , saith . Elige quod bonum est , si non potes , quia non vis , Tertul . li . d● Monogamia prope fin●m . posse enim 〈◇〉 velis ostendit , quia tuo arbitrio vtrumque proposuit &c. Choose that which is ●ood , if thou canst not , because thou wilt not , for he showeth , that thou maist if ●hou wilt , seeing he leaueth it to thy choise , thow must depart from him , whose ●ill thow wilt not doe . So he : alluding to the rich man , in the ghospel , ●ho went away from our Sauiour , because he wold not follow his ●ounsel , in selling his goods and geuing the money to the poore . Matth . 19. Origen . in ca. 19. Matt .

●4 Also Origen in his commentary vppon that Ghospel , and the same wordes , saith . Qui vult capere verbum &c. He which will take the word of our Sauiour concerning chastitie , S. Hieron . in 19. ca. Matt . let him craue it , beleeuing him that said and shall receiue it , not doubting of that which was said ( by him ) omnis 〈◇〉 petit accipit , euery one which asketh receiueth . Thus saith Origen .

45 And with these agreeth S. Hierome , who expounding the sa● woords saith . His datum est &c. Yt is giuen to them , who haue craued who would haue it , and haue laboured to receiue it . To conclude all the F●thers of the church , which haue occasion to treate of virginitie , d● vniformelie hould , & affirme the same that these doe , amongst who● S . Augustin , S. August . li . 2. de adulter . in coniugiis ca. 10. 13. & 20. S. Basil . in lib . virginitate vltra medium . and S. Basil ( who were twoo of the most famous for le●ning , and holly life ) doe expressly , and amply teach , that continen● is so possible to all men , that euen those may , and doe obserue it , w●● are forced against their wills , ( as many times it happeneth ) to vnde● take some condicion , or state of life that requireth chastity , thou●● they neuer determined it , or thought of it before .

46 Therefore whereas some of these Fathers before alledge● doe seeme sometimes to speake of some , that cannot liue cha● or exhort those to chast life , who cannot performe it , they are not 〈◇〉 be thought to contradict themselues , and to deny that any man m● haue the gift of chastitie , who will vse the due meanes to obtaine i● but it is to be vnderstood , that supposing the corruption of many me● wills to be such , that they will not vse such prayer , and mortificatio● as were conuenient to the obtaining of it , the Fathers vse somet●mes that manner of speach , as though some men could not be cont●nent , supposing I say , that they will not doe their endeuour thereto as in like maner we see , that some sick man , being willed to take a po●tion that might cure his dissease , hath such a loathing to it , that h● saith , he possiblie cannot , and will rather be sick still , or perhaps di● then take it , though neuertheles he might take it , if he would , & cannot , because he will not , and in that case the phisitian may well s●● vnto him ( supposing his determinat will and resolution ) that seing h● cannot take medicin ( which is the only meanes for his cure ) there ● no remedy , and in the same sort and sence , the Fathers speake som●times of some that cannot liue chast .

S. Hieron . in Apolog . a. pro lib . contra Iouimā . 47 This appeareth euidentlie in S. Hierome who hauing said . Si a●tem se continere non possunt . Yf they cannot be continent , addeth presentlie and will rather quench the fire of lust with fornication then with continencie , 〈◇〉 is better for them to marry , then to be burnt . So that S. Hierome explicatet● sufficientlie , what he meaneth by saying , if they cannot conteine , vnderstanding that they will rather commit fornication , then labour to b● continent .

48 And the like also may be said of other ancient Fathers , who trea●●ng sometimes of mans continencie , may wel vse the words , can , or cannot , 〈◇〉 the same sense , to wit , with supposition of mans will , either to labour ●lie for it , or no , for that those which will vse conuenient prayer to ●od , and mortification , may liue chast , and those which will not vse ●ose means connot And thus much I haue thought good to note by the ●ay , to ease our aduersaries of the labour , to seeke out such manner of ●each in the Fathers , whose meaning can be no other then that which ●ere I haue sett downe , except they will make them most absurdlie ●●ntradict themselues .

●9 Thus then thou hast seene good Reader , the different doctrin of ●●ther , Caluin and their followers one the one side , and of the most anci●●t , learned , and holie Fathers of the Church one the other side , as re●ugnant and opposit , as blacke and white , as light and darkenes , as errour ●●d truth , that is to say , as heresie and Catholike religion : and therefore ●hether of these are to be beleeued and followed , I leaue it to the iudg●ent of anie indifferent man .

●0 And what trow you doe our aduersaries answer to the vniforme ●onsent of the Fathers against them in this point ? Petrus Martirdi . de caelibatu & votis in fine . Marie saith Peter Martir ●●eir tistimonies are but humane , and it is against the dutie of a christian ●an , yea iniurious to the holie Ghost , to appeale from the scriptures of ●od , to the iudgment of man . But who seeth not how ridiculous is this ●nswer ? First , are the testimonies of the Fathers humane , and the other of ●eter Matir and his followers deuine ? And if the Fathers were men , as ●ndeede they were ar these other , trow you such celestial creatures , that , ●hey may attribute more to themselues then to those greate seruants of God , and saintes , whose greate learning and most holie life , al the chri●●ian world hitherto hath admired , and God himselfe hath oft times ap●roued , by notable and euident miracles , which cannot be denied to bee ●rue , without the impudent deniall of the testimonie of all antiquitie ? Whereas one the one side , those others haue no testimonie at all , for the ●onfirmation of their doctrin , either from antiquitie , or by their owne good life , and much lesse from almightie God by miracles . For the testimonie of antiquitie , as you see condemneth them . Their loose and sensu●l liues ( whereof I haue partlie spoken alreadie , and will doe more here●fter ) bewraieth their bad spirit . And so farr of are they , Num . 22. 24. 25 26 &c Chap. 3● . num 34 ●5 . 36. &c. Chap. 28 from hauing anie miraculous approbation from almightie God , that they are faine for ●he want thereof , to denie the vndoubted experience that the worlde ●ath at this day , and euer hath had of miracles , as shall appeare more amplie heareafter .

51 Yea but , say they we haue the scriptures , and to appeale from th● to the Fathers , is iniurie to the holie Ghost . As though the Fathers 〈◇〉 not the scriptures , aswell as they , yea and more then they ? Doe 〈◇〉 their most learned and notable commentaries ( I meane of the Fath●● vppon all the ould and new testament , and the confirmation of al th● doct●in by the frequent , plentifull , and continuall allegation there wittnesse sufficientlie their knowledge , esteeme , and reuerence of holie scriptures ▪ Nay which is more , in this question which now w● handle , concerning the counsels of our Sauiour , and particularly tou●●ing the possibilitie and dignitie of virginitie , haue you not seene that 〈◇〉 Fathers confirme their Catholike doctrin and ours , aboundantlie w● expresse scripture , confuting the same opinions that our aduersaries ho● partlie with the verie circumstances of the texts , that are now contr●●uersed betwix them and vs , and partlie with the conference of one t● with an other ? Doe we then appeale from the Scriptures to the Fathe● or is the question betwixt vs and them , whether we or they alledge t● scriptures , or rather who vnderstandeth them aright ? For as we doe n● denie that they cite scriptures for their opinions ( as the diuel did Christ , Matth . 4. Luc . 4 and the Arrians , and all heretikes haue euer donne , yea ma● times more aboundantlie then they ) so they cannot deny , but that we a● plentifully alleadge them for our Catholike doctrin . But herein is t● difference that we vnderstand the same scriptures , not accordinge to o● priuat and particular fancies ( as they and al sectaries and heretikes do but according to the sense that the greater number of the most ancie●● learned and holie Fathers of the church deliuered thereof , aboue a tho●sand yeares agoe , before these last controuersies arose betwixt the● and vs.

52 Therefore I say , I leaue it to the iudgment of anie indefferent an● vnpassionate man , who hath care of his soule , and a desire to know an● embrace the truth , whether it bee more secure for him to follow tho● Fathers , in their vniforme interpretation of the scriptures , then the sen● that our aduersaries draw thereof , to the maintenance of the most sens●al , and carnal doctrin that euer was heard of amongst men , professing th● name and faith of Christ , as sufficientlie appeareth by that which I hau● alleadged before , out of their owne workes , wherein through the iu● iudgment of God they notablie betray their owne spirits , powring for● out of the aboundance of their harts , such sensual and carnal paradoxes 〈◇〉 you haue heard . Whereby it may easelie be iudged , that al the rest of th● euangelical libertie , which they preach , proceedeth from the same grou●● of beastlie carnalitie , which is an inseperable companion and vndoubte● marke , of the impure spirit of heresie : as on the contrarie side purity ●life and chastity , is a special badge , and an infalible signe of the spirit 〈◇〉 God , and truth of Christian religion .

●● Therefore the prophet Zachary , foretelling the comming of Christ , ●●d the speciall fruites , and effects of his grace in his elect , saith . Zachar . 9. Quid 〈◇〉 bonum eius est , & quid pulchrum eius , nisi frumentum electorum , & vi●● germinans virgines ? What is the good , and faire which he giueth , but the ●eat of the elect , and wine which bringeth forth virgins ? By which wordes Hierome vnderstandeth the admirable force , S. Hieron . in 9. ca. Zach . and effect of the blessed ●●crament of the Eucharist , working in Christians the puritie of virgi●l and continent life , as a special fruit of christian religion .

●● Thus then we euidentlie see , that Lutherans , and Caluinists , neither ●ne , nor can haue , any practise of this euangelical counsel of conti●●ncie , no not so much as the very Paynims had , amongst whome , ●me at least liued continent : whereas amongst these none doe , nei●●er yet can doe , if they eyther beleeue their masters doctrin , or follow ●●eir example . And the like I will also shew concerning the abnega●●on of our selues , which is the third Euangelical counsell , whereof I ●●termined to treate , and because this chapter is alreadie growne to ●●long , I will remit it to the next .

〈◇〉 the third Euangelical counsel , to wit , perfect Obedience and abnegation of our selues , deduced out of the expresse doctrin of our Sauiour , and confirmed by the testimonie of the Fathers , and examples of Gods miraculous approbation thereof , in diuers cases . Also that our aduersaries haue not so much practise thereof , as the very painimes had , nor so much as any disposition thereto : and this is proued by the intollerable pride of their cheefe masters , which appeareth partly in their owne workes , and partly by the testimonies of one of them against an other . Finally it is made most euident , that they are not only voide of all true imitation of Christ , and christian perfection , but also that they are sw●rne enemies of it , and therefore farre from all vnion with God , and true felicitie . CHAP. 31.

WHen I spoke of the Euangelical counsells in generall , I deduced the counsell of Obedience , out of those wordes of our Sauiour . Si quis vult venire post me , Matthew . 16. &c. Yf any man will come after me , let him deny himselfe , and take vp his crosse , and follow me . In which wordes it may be noted , that our Sauiour doth not commaunde , out counsell perfect obedience , and the abnegation of our selues , for ●hat he spake conditionallie , referring it to the will of the hearer , as I haue also shewed the like before , by the exposition of the thers , in his counsell of voluntarie pouertie , which as S. Chrisos● noteth , he propounded with the like condition , saying . Yf thou wil● perfect , goe and sell all &c.

2 Therefore , whereas there are twoo kindes of obedience , the 〈◇〉 absolutely necessarie for our saluation ( that is to say , to obey not o● almightie God , but also our parents , and all lawfull magistrats , spirit● or temporall , whereto euery man is bound by precept , ) and the oth●● to obey such as we shall voluntarie choose to commaunde vs , for direction in Gods seruice ( whereto no man is bound , further the● list to bynd himselfe , by vow , or promise : ) it appeareth that our ●●uiour in this place speaketh of the latter , inuiting vs to an extrao●●●narie obedience , for his more particuler seruice , and our greater pe●●●ction , consisting in the perfect imitation of his obedience , and ab●gation of himselfe , and the cariage of his crosse .

3 These twoo kinds of obedience ( the one absolutelie necessarie the other voluntarie ) may also be noted in the ould testament . To 〈◇〉 first kind may be referred the obedience , Deut . 17. vsed in the obseruation of commaundements , which no man could without sinne and puni●●ment , refuse to obey . To the later kind , may be referred the volunt●● obedience of the Rechabits , Ierem . 35. who were praised , and commended by migtie God , for abstaining from wine , and not tilling , and sowing th● groundes , and dwelling only in tents , which they did to obey the co●maundement of their father Ionadab , for the which they were also ●warded , as appeareth in the prophet , who signifieth vnto them fr●● almightie God , that their race , and succession should not faile , pr● quod obedistis , saith he , praecepto Ionadab patris vestri &c. because you h● obeyed the commaundement of your father Ionadab &c.

4 Wherein , it is to be vnderstood , that this obedience of theirs 〈◇〉 voluntarie , seing no man , that is alreadie arriued to the full yeares discretion , & able to gouerne himselfe , is bound vnder paine of sin● to obey his parents in matters of that qualitie , especiallie after his p●rents death , and much lesse can a whole posteritie be bound thereto , they doe not willinglie bind themselues , by the voluntarie accepta●●● of such a commaundement : And therefore it is manifest , that this p●●petuall obedience of the Rechabits , which almightie God so highlie c●●mended , & rewarded in them , was at the first voluntarie on their par● & depended of their owne wills , as Rabanus noteth very wel , who in 〈◇〉 commentary vpon the same place geueth to vnderstand that the children Ionadab , Rabanus in ca. 35. Hieremiae . did more in that behalfe , thē the law of God commaunded th●

5 Furthermore , the same difference may be obserued , concerning the●● two kindes of obedience , in the ould testament , S. Ambros . li . de viduis vltra medium which the Fathers ●hom I haue before alledged ) obserue betwixt the precepts , & coun●●lls of the new : as that in the former a penaltie is proposed , & in the ●ter a reward promised , yet with this distinction betwixt the ould 〈◇〉 , and the new , that the rewards of the ould law were temporall , ●●d belonging only to this life , whereas as wel the rewards , as the pu●●shments proper to the new law , are eternal , & pertaine to the world come , to wit , euerlasting damnation for the breach of precepts , and ●●ernal saluation in heauen , for the obseruation of the counsells , as ap●●areth euidentlie , in that which I haue alreadie discoursed concerning ●e twoo former Euangelicall counsels of pouerty , and chastity , and may 〈◇〉 like maner be inferred , touching this counsell of obedience , consi●●●ng in the perfect imitation of our Sauiours abnegation of himselfe , ●eing a thing so difficult , & contrarie to mans nature , that it must ●eedes be a worke of no lesse merit , then perfection .

● For as S. Gregory saith . Minus est abnegare quod habet , valde autem mul●m est abnegare quod est . Yt is a lesse matter , or more easy to deny , and renounce ●at which a man hath ( that is to say his wealth , & substance ) but it is a very ●eat matter , or of great difficultie , for a man to deny , or renounce that which 〈◇〉 is . Thus saith , S. Gregory , whereuppon it followeth , that seing the ●ertues of voluntarie pouerty , & chastity , are so gratefull to almighty ●od , and meritorious , as I haue before proued them to be , it cannot be ●nied , but that true religious obedience , is of farre greater excellency , ●●d merit then they : for whereas voluntarie pouertie , doth offer to ●od only externall , and temporall goods , and chastitie depriueth the ●ody , only of sensuall pleasures for the loue of God , religious obe●●ence doth sacrifice to him the internall goods of the soule , which ●blation , or sacrifice must needes be so much more worthy , then the ●cts of the other two vertues , by how much the goods of the soule , ●xcell the goods of the body , or of fortune .

And therefore , for asmuch , as our Sauiour proposed and promised ●reat rewards ( as I haue proued already ) to those which renounce , ●nd abandon their substance , and depriue themselues of their bodilie ●leasures for his sake , it must needes follow , that he will giue farre ●reater , and higher rewards , to those that renounce , abandon , and ●eny themselues for the loue of him .

● For seeing that all our life in this world is nothing els but , Iob . 7. as Iob saith , militia super terram , a warfare vppon the earth , and that God giueth the highest crowne , to him that fighteth most valiantlie , and hath the greatest victorie , it is euident , that no man shall haue so great a cro●ne , as he who by true abnegation of himselfe ( which religious o●●dience includeth ) doth fully conquer himselfe , which is the har●● and greatest conquest , that may be , whereby he doth not only sub●● his sence , his appetit , and his passions , but also ouercome the pride 〈◇〉 the world , and the malice of the diuel , and by true humilitie , trium● ouer them all , yea ouer himselfe , giuing his owne libertie and ( as I 〈◇〉 say ) the scepter of his owne dominion to an other , for the pure loue God , wherein he obtaineth not one , but many victories , and theref● the saying of the wise man , may be wel applied vnto him . Vir obedien● quetur victoriam . Pro . 21. The obedient man may speake of his victory .

9 Moreouer if the obedience of Abraham , in resoluing to sacrif● his sonne Isaac vppon Gods commaundement , Gen. 22. and the obedience a● of Isaac , in yelding himselfe to be sacrificed , was so gratefull to 〈◇〉 mightie God , as the scripture declareth , it must needes be graunt● that true religious obedience , is much more gratefull vnto him , & t●● it surpasseth the obedience of them both : for whereas Abraham 〈◇〉 solued to sacrifice his sonne , the true religious man doth by his ob●dience , sacrifice himselfe . Isaac only suffred himselfe to be bound by 〈◇〉 father , but the religious man , by his vow byndeth himselfe . The ob●dience of Abraham was vppon commaundement , and therefore of ●●cessitie , and due by obligation , but religious obedience procedeth o● of our Sauiours counsell , and is therefore before the vow voluntar● and consequentlie more acceptable then the other . The obedience bo● of Abraham , and of Isaac , consisted only in will , and resolution witho● performance of the act , but religious obedience , consisteth not only will , and resolution , but also in action . Finally , their obedience w● exercised but in one act , and only once , but the obedience of the re●●gious man , extendeth it selfe to infinit acts , to wit , to all such lawf● acts , as his superiours shal commaund him , according to the institute 〈◇〉 their rule , and this not for once , or twise , but during his life , imitati● therein ( as much as humane frailtie man permit ) the continuall ob●dience , and resignation of our Sauiour , and his perpetuall abnegati● of him selfe , who throughout the whole course of his life , did volu●tarilie , and willinglie obey , not only his Father in heauen , his mothe● and supposed father in earth , and the temporall magistrats , but also 〈◇〉 some sort , his very enemies , that crucified him , resigning himselfe wh●●ly into their handes , conforming his will to theirs , and deliuering him selfe vnto them , to be bound , and tied , haled , pulled , scorned , buffete● scourged , Philipp . 2. and finallie crucified , factus obediens vsque ad mortem , morte● autem crucis , being made obedient , euen to death , yea the death of the crosse . ●here vppon it must needes follow , that as his voluntarie obedience ●nd abnegation of himselfe , was of such infinit perfection , and merit , Ibid . ●hat as the Apostle saith . God did therefore exalt him , and gaue him a name , ●●per omne nomen , aboue all names , so also the exact imitation thereof , ●ust needes be of exceeding , and singuler merit , and perfection , in his ●eruants .

●0 Therefore , for asmuch as the oportunitie is not alwayes offred vs , ●o follow , and imitat his humilitie , and resignation , in giuing our sel●es to our enemies hands , or our liues either for him , or for our bre●hren as he did , it hath pleased him out of his deuine prouidence , so to dispose , that there shalbe alwayes meanes in his church , whereby we may if we will , practise the perfect abnegation of our selues , and imi●at him in most excellent manner , renowncing our owne wills , & iudgements for the loue of him , and giuing our selues wholy to the will , direction , yea to the correction , & chastisement of a spirituall master , to be guided by him in the way of perfection , to the seruice , & honour of God , & good example of others , all which is most excellentlie performed in religious disciplin , the perfection whereof consisteth in the ●ariage of our crosse , or rather in crucifiing our selues with Christ , by perfect obedience , and abnegation of our selues : for as Cassianus saith , Ioan . Cassi . li . 4. de inst●t . canob . c . 35. the true religious man , is like one that is crucified , wherby it may be vnderstood , that he is so fast nailed , & bound by obedience , to the will of his superiour , representing to him the person of God , that he hath no motion , or operation of himselfe , but moueth and worketh , only according to his superiours commaundement .

11 Therefore Ioannes Climacus , giueth certaine notable definitions of religious obedience saying , that it is , a perfect abnegation of our selues , Ioan . Climacus g●adu . 4. d● obedie●t . shewed by the ministery of the body , or els the mortification of the body , in a liuing soule : or lastly a motion without examination , or discussion , a willing and voluntary death , a life voide of curiositie , a secure danger , an immediat excuse before God , a safe nauigation , and a iourney made sleeping .

12 Finally after much more to the same purpose , he concludeth that he which is truly obedient , will neuer whiles he liueth beleeue himselfe , or trust his owne iudgement in any thing whatsoeuer , though it seeme neuer so good vnto him . Thus teacheth he , and with great reason : For the true religious obedience , and abnegation of our selues , which our Sauiour counselled , requireth not only conformity of will , to the will of our superiour , but also resignation of iudgement to his iudgement , when the euidence of a knowne truth , dot not conuince the vnderstanding , and force it to iudge otherwise , in which case it neuertheles requisit , that the will obey , and presentlie yeald to t● execution of the commaundement , when it is free from sinne .

13 And to this conformitie and resignation , euerie religious man bound , for els his obedience , and abnegation of himselfe is not pe●fect , and sincere , seeing that a vowe of true religious obedience , is ● S . Gregory calleth it , Greg 35. Moral . Cap. 10. & in Ezechiel . ho . 20. an holocaust or burnt sacrifice , wherein a man do● offer , and as it were immolat himselfe wholie to God in the fire 〈◇〉 charitie , in which respect he must deny , and resigne himselfe , and a● that is in him , without reseruation : for otherwise his resignation 〈◇〉 not entire , but like to the oblation of Ananias , and Saphira , who h●uing promised all their goods to almightie God , gaue him but a pa● thereof : or rather like to the offrings of those wicked Iewes , wh● gaue the worst to God , and kept the best to themselues , which Go● detested , Malach . 1. and worthilie reprehended by the prophet Malachias . And th● like I say , doth that religious man , who hauing promised his who● soule to God , giueth him but an inferiour part thereof ( to wit h● will ) reseruing to himselfe the cheefe , and best part , which is h● reason , and vnderstanding . Therefore I conclude , that this resignation of iudgement , is not only most necessarie to the perfect abnegation of our selues , which Christ counselled , but also most gratefu● vnto him , both because it is ( as I haue said ) the best , and principa● part in man , and also in respect of the difficultie that man hath , t● captiuat , and submit his reason , and iudgement , in all things to th● iudgement of an other .

14 But now let vs see , what the ancient Fathers teach concernin● religious obedience , and the practise of it . S. Basill amply discourset● thereof in his monasticall institutions , S. Basill . in monast . instit . c . 23. and teacheth it by the example of the Apostles , who though our Sauiour said vnto them , tha● he sent them like sheepe amongst wolues , yet went most willinglie exposing themselues to all dangers , contumelies , crosses , and death i● selfe , and the same obedience , saith S. Basill , ought the monk to yeald to his superiour : Siquidem discipulos , saith he , Christus in hoc elegit &c ▪ For Christ chose his disciples to this end , that they following this institute , or kin● of life , might remaine for a paterne to the ensuing posterity . Thus saith S. Basill , affirming also , that the superiour of religious men , representeth the person of Christ , and that they ought to be so resigned to his will , that they doe not so much as examine what he comcommaundeth them , so that it be not a sinne , and that they should be vnto him , as sheepe to their sheapeard , and the toole to the workeman , who is to vse it , and that otherwise they cannot serue God , Vide S. Basil . vbi supra . and be ●●ned in their profession .

●5 S. Hierom in like sort , writing to Rusticus a monke , describeth no●ably the institutions and customes of the Monkes in his time , adui●●ng him amongst manie other thinges , to liue in exact obedience to ●is superiour , for his diet , sleepe and apparel , yea and bodilie labour , concluding . Praepositum monastery timeas , vt dominum &c. Feare the praefect , S. Hieron . ad Rustic . ep . 4 〈◇〉 superiour of the monasterie as thy lord , loue him as thy father , and beleeue that ●hatsoeuer he commaundeth thee , is good for thee , without taking vppon thee to ●●dge of his ordinaunce , or will , it being thy part to obey , and to performe that which ●s commaunded thee . S. Thus saith Hierom .

●6 Also S. Seuerus Sulpitius , treating of the monkes of the east parts , ●●n the time of S. Martin ( whose disciple he was ) saith . Precipua ibi virtus , S. Sulpit . in dialogo . 1. de virtut . monacho . 4. orientalium . c . 12. & prima est obedientia &c. The cheefe and first vertue there , is obedience , and ●●ne is receiued into the monasterie vppon other condition , but first to passe his trial , ●nd that he refuse not to execute whatsoeuer is commaunded him by the Abbot , ●hough it seeme neuer so difficult , or base , and vnworthy to bee suffred . so saith ●ee .

●7 In like manner S. Augustin saith of the monkes , and their superiours in the same age . Hi patres , saith he , nulla superbia &c. These Fathers doe ●rouide for those whome they call their children , without all pride , S. Aug. de morib . eccl . l. 1. ca. 31. with great authoritie on their part in commaunding , and with great will and promtitude of the ●thers in obeying .

18 S. Iohn Damascen , in his historie of Barlaam and Iosaphat , speaking of some that lead a religious life , saith that they liued vnder the gouernment or commaund of one prefect , & did quite cut of their owne wills , S. Ioan Damas . in hist . Barlaam , with the sword of obedience , in such sort , that they esteemed themselues , no other then slaues , bought for mony , not liuing to themselues , but to him , to whom they had submitted themselues for the loue of Christ .

19 Thus doe the ancient and holie Fathers treat of religious obedience , vndertaken and performed for the loue of our Sauiour Christ , & in imitation of his perfect abnegation of himselfe : In which respect , S. Ephraem saith . S. Ephram , de ver●●● vit is . ca. de obedient . Beatus qui vera &c. Happy is he who is endewed with true & vnfained obedience , for hee is the imitator of our best master , who was obedient to death , and therefore he is trulie happy , that is trulie obedient , who imitating and following our Lord , is also made his coheire , or partaker of his inheritance . Thus saith he .

20 And now to shew by euident examples , how acceptable this religious and monasticall obedience is to almightie God , I will relate some two , or three histories , of Gods most miraculous approbation thereof , recounted by most holie and learned men , aboue a thous●●● yeares agoe .

S. Seuerus . Sulp . Dial . 1. de . virtutib . monacho . oreint . ca. 13. 21 S. Seuerus Sulpitius , who florished about the yeare of our Lord f● hundreth , witnesseth , that one who had resolued to be religious , cam● an Abbot of a monasterie in Egipt , desiring to be receiued there . T● Abbot after manie difficulties proposed , asked him whether hee 〈◇〉 determined to be obedient , in whatsoeuer should bee commaun● him : And when he promised to obey in al thinges without excepti● the Abbot sticked downe in the ground a dry wand or rodd , which had in his hand , & commaunded him to water the same euerie day , vn● it should grow , the yong nouice vndertooke it , fetching water eue● day from the riuer Nilus , which was almost two miles distant from 〈◇〉 monasterie , and continued his labour two yeares , without hope● anie other fruit , or effect thereof , then the reward of his obedienc● Gods handes , when neuertheles the third yeare it pleased God , that 〈◇〉 dry sticke tooke roote , and within a while grew to bee a little tr● which S. Seuerus saith , he himselfe had seene in the courte of the mo●erie , where it remai●e●h saith he , as it were for a testimonie of the merit of o●dience , and of the force of faith .

Idem ibid . 22 The same holie Father , recounteth also an other no lesse stran● to the same purpose , which happned in the same monasterie , and vn● the same Abbot , as that when an other craued to be receiued for a n●uice , and promised with extraordinarie confidence , to refuse nothi● that shoud be enioyned him , the Abbot suspecting that his franke of● rather proceeded of presumption then humilitie , commaunded him enter into a hoat furnace , or ouen , which then was heating to ba● bread , whereat the nouice repined nothing at all , but entred into presentlie , and as S. Seuerus saith . Superata natura est , fugit incendium & Nature was ouercome , the fire fled him , and bee insteed of being burned , was r●fr●s●ed in the midst of the furnace , with a heauenlie dew : and whereas ( saith ● Seuerus , he was put to trial , being taken to be weake , he was found to be perfect , t● ver●e first day : merito faelix , merito gloriosus , probatus obedientia , worthily happy , & worthylie glorius , being proued by obedience .

S. Greg . Dial li . 2 cap . 7. 23 Heereto I will add one other out of S. Gregorie the great , as tha● Maurus , beeing a monke vnder S. Benedict , and commaunded by him 〈◇〉 goe to succour Placidus ( who was then a child , and fallen into a riuer , 〈◇〉 caried by the streame a bow-shot from the shore ) was so confident vpo● his superiours commaundement , that without respect of danger , he ranne to the riuer , and walked firmelie vppon it , and drew out Placidu● without being himselfe wetshod , which ( saith S. Gregory ) S. Benedict d● wholie attribute to the great merit of Maurus his obedience .

●● I might , add hereto , if I thought it needefull , Ioan . Cassiā ▪ li . 4. de insti . renunt . Dorotheus . doctrina . vi . de Coccium . li . 4. de vita . monastica . what Ioannes Cassianus ●ifieth , of a most famous Abbot called Iohn , who for his greate obe●●●nce , was rewarded by almightie God with the spirit of prophesy . As ●o what Dorotheus writeth vppon his owne knowledge , of a religious ●n , whome he saw sudainelie , and miraculouslie transported ouer a ●rent , or furious streame , which he would needs venter to swimme o●r , out of an obedient desire , he had to be at home , at the time appoin●d him by his superiour , which was related by Dorotheus , a thousand & ●undreth years agoe , to shew saith he , tantam esse obedientiae , & abnegatae , ●●ntatis vim , vt a morte quoque hominem liberare possit . Idem . That the force of obedi●●●e , and of a resigned wil is such , that it may also deliuer a man from death .

●● By these and diuers examples , which most graue authours doe wit●s , we may learne how acceptable to almighty God is true religious ●bedience , and the abnegation of our selues , and no meruel , seeing the ●me proceedeth from a most pure and feruent loue of God , and a pro●ound humilitie , whereby we doe trulie imitate and follow our Saui●urs humilitie , obedience and abnegation ( as much as is possible for ●en to doe ) and also sacrifice our selues wholie to him , offring and ●alding our soules , renouncing our owne wills , vnderstanding , and ●dgment , for the pure loue of him : And therefore S. Gregory saith , S. Greg . in 1. Reg . c . 15. li . 6. longe ●turis meriti est &c. It is a matter of farr greater merit , to subiect our owne wills ●lwaies to an other mans will , then to wast our bodies with fasting , or secretlie to sa●●ifice our selues by compunction &c. And hee which hath learned perfectlie to ●●llfill the will of his master , excelleth , and is preferred in the kingdome of heauen , ●efore those that fast , and weepe for their sinnes .

●6 Thus saith S. Gregory , not vnlike that , 1. Reg . 15. which Samuel the propeth ●aid to king Saule . Melior est obedientia , quam victima . Obedience is better then ●●crifise : where vppon I conclud , tha the Roman Catholikes , practising ●his counsel of our Sauiour in monasticall life , doe imitate his obedi●nce , humiltie and resignation , in as excellent sort , as mans frailtie , and ●mperfection doth permit , and doe performe therein a notable point of ●hristian perfection , which cannot be imagined to consist in anie other ●hinge , then in the perfect imitation of the most excellent , and perfect ●ertues of Christ .

27 Let vs now consider , what exercise , or practise Lutherans , or Calui●ists haue of this euangelical counsel , and how they imitate Christ in the perfect abnegation of themselues , and wherein they may , but so much as pretend , the obedience , or resignation of their will , iudgment , and vnderstanding , in all which it will appeare , that the verie Panims , and Infidels , partlie matched them , and partlie excelled them .

28 Well then , they will say perhaps , that they are as obedient and 〈◇〉 signed as is conuenient , in that they obey their magistrats , spiritua● and temporal , and that therein , they exercise the obedience of the w● as also that they practise the obedience of their vnderstanding , in ca●tiuating the same , to the faith of Christ , and that therein they ab●gat , and denie themselues . Whereto I answer , first , that this is farr fr●● the sense of our Sauiours wordes , and the perfection that hee requi● in his disciples , seeing that hee spoke not of matters of faith or belee● but of the imitation of him , speaking expreslie of those which wo● folow his actions , Matt . 16. & course of life , saing . If anie man wil come after mee , him denie himself . And then to shew whereto this abnegation of our sel● should tend , he added , let him take vpp his crosse and folow me , that is to sa● let him denie himselfe , as I did in my passion , mortifiyng , and as it we● crucifiyng his owne wil , and affections in such sort , that hee haue 〈◇〉 more vse , or commaund of them , then he should haue of his owne b●dy , Num . 10. Ioan . Cassiā . l. 4. de instit Caenob . c . 35 if he were crucified and nailed fast to a crosse , as I noted before o● of Iohannes Cassainus , who applieth these wordes of our Sauiour , mo● properly and aptly , to monasticall obedience .

29 And this also S. Peter doth verie wel insinuat , when he saith . Chri●●us passus est pro nobis &c. Christ suffred for vs , to leaue you an example to foll●● his footstepes , 1. Pet . 2. that is to say , to imitate his profound humilitie , obedienc● abnegation of himselfe , and mortification , which vertues doe mo● excellentlie , & eminentlie appeare in al the course of his life & passio● and therefore are to bee exactlie followed , of such as pretend to arriu● to the highest perfection of christian religion . Of which kind of ob●dience , and perfect resignation , consisting in action , there is no exerc●se at all amongst Lutherans , and Caluinists , as euerie man seeth , an● knoweth .

30 For as for their obedience to their magistrats , what great perfection of christian religion , may we imagin to bee therein , seeing that euerie pagan , and infidel , may , and doth performe it , aswel as we ? And i● they will pretend to captiuat their vnderstanding to the faith of Chris● and so in some sort to denie their owne iudgment , and consequentli● to obserue his counsel , in the abnegation of themselues , it will easili● appeare , that it is farre otherwise . For were there euer anie , professin● the name of Christ , who lesse renounced their owne iudgments i● matters of faith then they ? This euidentlie appeareth , not onlie in som● important points of christian religion , whereto the obedience , and resignation of the vnderstanding is most requisit ( as namely in the ●atter of the holly Eucharist , and in all kind of miraculous workes ) ●ut also in the interpretation of the holy scriptures , Vide Stanislaum Reschium , in centur . Euang . sectarum . which euery one ●f them vnderstandeth , according to his owne particuler iudgement , ●●d fancy , where vppon haue growne about twoo hundred , and seuenty ●cts , since Luthers tyme , whereas from Christs time to his , there cannot ●e reckoned aboue a hundred eighty one , so that there haue risen more ●●cts in these last 100. yeares , then there arose in a thousand fiue hundreth ●eares before . Besides that , so different haue bene their interpretations ●f the scripture , that they haue made amongst them , Vide Claudium de sainctes de veritate Eucharis . repetitione 1. c . 10. Matt . 26. Oecolamp . in Aequa respons . ad praefat . Lutheri . fourescore and foure ●●uerall expositions , of these few wordes of our Sauiour . Hoc est corpus ●eum . This is my body : yea , and Oecolampadius a sacramentary , no●eth amongst the Lutherans only , seauenty seauen mutations , and chan●es in their exposition of scriptures , and their other phantasies , as he ●earmeth them .

●● Therefore they are so farr , from submitting their iudgement , and ●nderstanding to faith , that they doe subiect all authoritie , humane ●nd deuine ( I meane of Fathers , Councels , Scriptures , and the Church ) ●nd consequentlie all the Christian faith , to their owne iudgements . ●or though they talke of nothing but of scripture , and continuallie ●ppeale thereto , yet for as much as they presume , to make themselues ●he only iudges of the true sence thereof , they reduce in conclusion , ●he resolution of all questions and controuersies , and the scriptures ●hemselues , to their priuat iudgement . I meane not the iudgement of ●hem all in generall ( as the resolution of the whole Lutheran , or Calui●isticall congregation ) but the fancy of euery one of them in particu●er : for that euery cobler , & tinker amongst them , presumeth to haue ●he spirit of God in such plenty , and so at his commaunde , that he taketh vppon him to vnderstand , and interpret the holly scriptures at his ●leasure ; where vppon it followeth , that they of all other men , can ●east pretend with any shew , or collour of reason , to renounce their ●wne iudgements , yea much lesse then many Infidells haue donne .

●2 For we read of the schollers of Pithagoras , that they so much esteemed and reuerenced the opinion , and iudgement of their master , that his word stood for a law , and was held for an oracle , and an infallible ●ruth , in so much that it suffised for the decisions of all questions , and ●he resolution of the greatest doubts amongst them , to say only , Cicero . li . 1. de natura deorum . Horat . ep . 1. ad mecanatem . ipse di●it , Pythagoras said it : whereas these sectaries are , nullius addicti iurare in ●erba magistri , men that cannot endure to follow any master , or teacher , and therefore though they all come out of one schoole , yet they are so deuided amongst themselues , & subdeuided into many seuerall se● ( as I haue signified before ) and those also of euery sect , so addict eu● one to his owne opinion , that they hold and condemne each other 〈◇〉 heretikes , railing one vppon an other , in most shamefull and spite● manner , as it is most euident in the writings , not only of the Calui● against the Lutherans , and againe of these against them , but also of 〈◇〉 Puritanes in England , Puritani Angli in secunda admonitione ad parlamentum . Vide Stanislaum Reschium in Ministromachia . against the protestants there , whom they char● with intollerable errours , manifest defection from Christ , impious contempt , 〈◇〉 prophanation of the sacraments , and call the bishops , reliques of the see● Antichrist , and sworne enimies of the church of Christ : though neuerthe● they all pretend alike , an assurance , and infallibilitie of their doctr● grounded as they all say , vppon the scriptures , and inspiration of 〈◇〉 holy Ghost . But by this their difference , and dissention , it is m● cleare then the sunne , that they haue not the spirit of God , but t● they falsly baptize , their owne phantasticall conceits , and priuat i●gements , with the name of Gods spirit : wherebie also it euiden● appeareth , that they doe not captiuate their iudgements and vnd●standing to faith , but measure all their faith by their owne conc● and iudgement , calling it the spirit of God . Wherevppon I conclu● that they haue not amongst them , in any sort , that true obedience , a● abnegation , which our Sauiour counselled , but rather that they 〈◇〉 such as S. Peter describeth . 2. Pet . 2. Qui dominationem contemnunt , audaces sibi p●centes , sectas non metuunt introducere , men which despise to be gouerned , or d●cted , audacious , standing in their owne conceits , and feare not to introduce , bring in new sects .

33 But perhaps they will say , that it suffiseth for the abnegat● which Christ requireth in a christian man , to performe it only in p●paration of will , and readines to doe it when occasion shall requi● ( as it is also to be said , concerning our Sauiours counsel , of perf● patience in suffering iniuries , and of the hate of our owne liue● whereto I answer , that although this preparation of mind and w● may suffise for the saluation of euery particular man ( if he bind hi● selfe to no more ) yet it suffiseth not , to the perfection of the chur● of Christ , and of christian religion , whereto it is requisit that the be some continual and publike practise thereof amongst christians , 〈◇〉 I will declare further after a while : and in the meane time , I wish● to be considered , that there is great reason to thinke , that they ha● not so much as any true preparation of will , to the perfect abneg●tion of themselues , which I say for diuers respects . First , becau● they haue no exercise or practise thereof at all amongst them , where● it may well be thought , that they haue no sufficient disposition the●●to : whereas amongst Catholikes , very many doe practise it , and per●●rme it notablie in religious life , by whose example also , other ca●●olikes are moued to dispose , and prepare their wills , and mindes , to ●e performance of it , when occasion shall require . Secondlie , Luther . in resp . ad dialog . Syluestri prierat . Melanch . ad cap . 4. ep . ad Rom . editione 1. Caluin . li . 2. Instit . c . 7. vide Coccium in Thesauro de ●●stif . li . 3. ar . 2. it ●●nnot be otherwise thought , but that they , who hould , and teach , ●●at the commaundements of God are vnpossible to be kept , doe ●●inke it much more impossible , to obserue the counsells , and specially ●is of perfect abnegation , which is the most difficult , in which res●ect , it may be well presumed , that they doe thinke it but labour lost , ●o dispose , and prepare their mindes , to accomplish it when occasion ●halbe offred , for no man is so simple , to dispose himselfe to doe a ●hing , which he thinkes impossible .

●4 Lastly , it seemeth that they are farre from that profund humility , ●hich is the ground of all true obedience , and resignation , as it may ●ufficiently appeare in their cheefe Apostles , Luther , Caluin , and other ●heir ringleaders , whereof wee neede no other testimonie , then their owne writings , wherein they accuse each other of intollerable pride , presumption , and contumacie : and against Luther a better witnes cannot be desired , then his owne bookes , as namelie that which he wrote against king Henry the Eight of England , wherein he affirmed , that he himselfe was so good , and holly a man , coram mundo , Luther ●●tr● regé Anglia . euen in the sight of the world , that all the Popes , Cardinals , Princes , Bishops , and Monkes , were vnworthie , calceamenti corrigiam soluere , to vntye the string of his shoe , and that he cared not , for a thousand Ciprians , or a thousand Augustins . And in his booke intituled , Idem li . aduersus falso : nominat . Ecclesiast . statum Papae . & Episcoporum . against all the false ecclesiasticall order of bishops , he saith thus . En appello me ecclesiasten Dei gratia &c. Behould I call my selfe Ecclesiastes , or preacher by the grace of God , I haue adorned my selfe with a title , whom you ( he speaketh to all bishops ) doe with whole waine-loades of reproches call an heretike : And I take the title of Ecclesiastes vppon me , with great contempt of the diuel , and you all .

35 Thus saith he , and addeth , Ibid . that he might also call himselfe an Euangelist , and that he doubteth not , but Christ would allow it as he is sure , that he holdeth him for his Ecclesiastes . And further he saith , that he signifieth plainelie to the Bishopps , by that writing of his , that from thence forth he would not doe them so much honour , or beare them so much respect , as to vouch safe to submit himselfe , or his doctrin , to the iudgement eyther of them , or of any Angel in heauen . Apud Surium in comment . an . 1522. And in the prologue of the same booke he saith . Doctrinā meam ego nolo iudicari &c. I will not haue my doctrin to be iudged by any man , or by al the Angels , for seeing that I am assu● of it , I will be iudge , not onlie of you ( he meaneth the pope and the bisho● but also of the angels &c. Vide Thesaur . Coccij . li . 8. de Sig . eccl . de Lutheranorum &c. Corruptelis . Surius . an . 15●0 . Thus worte he .

36 And being once aduertised from a frind of his , that his aduersari● tooke great aduantage against his German translation of the new tes●ment , for that he had added the worde , sola , in the third chapter of t● epistle of S. Paule to the Romans , making him say , sola fide iustificari , to 〈◇〉 iustified by onlie faith , whereas the Apostle hath not the word only : wrote in answer thereof , that if he had knowne , that al the Papists p● together , could haue translated onlie one chapter of the deuine scri●ture aright in the German tongue , hee would haue craued their adu● in his translation of the new testament : and againe alitle after , he sait● Si Papista tuus &c. C●cous . vbi supra . If thy Papist will still wrangle about the worde sola . I answ● him presentlie , that Doctor Martin Luther will haue it so , and that a papist and ●asse is al one . Sic volo , sic iubeo stat pro ratione voluntas &c. So I wil , and so I co●maund , my will or pleasure standeth for reason , for we will not be disciples or sch●lers , but masters , and iudges of the Papists , Luther will haue it so , and saith that ● is a Doctor aboue al the Docters in the whole papaltie . Thus hee , who adde● further for the conclusion of the whole , that he was sorrie he had n● added two other words , to wit , omnibus & omnium , to operibus legis , that so t● text might haue bene , sine omnibus operibus omnium legum . Without al workes al lawes .

37 Furthermore writing in his vulgar tongue , against a decree mad● by the Emperour Charles , and al the princes of the Empire , at August● he calleth them al traytors , wicked and vaine knaues , and compareth the● to swine , and addeth further , concerning his owne doctrin of iustyfiyn● faith . Idem ibid . ā . 1531. Dico ego Doctor Martinus Lutherus , Domini nostri Iesu Christi indignus Euangelista &c. I Doctor Martin Luther , the vnworthy Euangelist of our Lord Iesus Christ doe say , that the Emperour of the Romans , the Emperour of the Turkes the Emperour of Tartary , the Emperour of Persia , the Pope , all Cardinals , Bishop Priests , Monks , Nunnes , Kinges , Princes , Lords , yea all the world , with all the diuel● thereof , ought to suffer this article ( to wit , onlie faith without all good workes dot● iustifie before God ) to stand firme , and inuiolat , and that they shall furthermore hau● the fier of Hell vppon their heads , and no thankes at all . Hic esto meus Doctoris Luteri instinctus , Stanisla . Resch . in ministromach . ex Iohanne . Spangenberg . a spiritu Sancto , verumque , ac sanctum Euangelium . Let this go● for the instinct , which I Doctor Luther haue from the holie Ghost , and for the true and holie ghospell .

38 Thus bewraied hee his most insolent , and luciferian pride , which was also sufficientlie noted and taxed , by those that sprong from him , and professed his doctrin , as the Lutherans of the vniuersity of Witten●g , who beginning to discent from him in tenn or eleauen points of ●ctrin , gaue him amongst many other opprobrious epithets , the name 〈◇〉 Philauton , one that attributeth much to himselfe , and stood highlie his owne conceit : and called him also , Philonicum and Eristicum , one ●at would by scoulding , defend al his owne sayings , and doings what●euer , and Doctorem Hyperbolicum , an Hyperbolical Doctor , that vsed to ●ake a camel of a gnat , and boasted of thousands , when he had skant ●e : Polipragmonicum , one that intruded himselfe into all mens busines : ●d finally to omit the rest , ingenij ostentatorem , one that sought to make ●aine ostentation , and shew of his owne witt .

Thus say his owne disciples of Wittenberg , who knew him best . ●t that he liued for the most part amongst them , & lieth buried there . 〈◇〉 like manner Conradus Gesnerus ( who was also of his brood ) saith , ●at hee was a man , so vehement and impatient , Conrad . Gesner . in vniuersa . bibliotheca . that hee could not indure anie ●●n , which did not agree with him in all thinges . And further he beseecheth ●od to graunt , that he ( I meane Luther ) did not in the end , hurt his church 〈◇〉 much with his contention and impudency , as he had furthred it in the beginning . ●nd the Tigurin ministers wrote of him thus . Lutherus sua quaerit , Tigur . ministri . in r●sp . ad li inscript contra Zuinglium . pertinax 〈◇〉 , & insolentia nimia effertur . Luther seeketh his owne commoditie , and is obstinat ●douer insolent .

Thus is Luther censured for his pride by the Tigurin ministers , where● all the Sacramentaries and Zuinglians doe willinglie subscribe , who ●rme him , a presumptious and obstinat fellow , a new pope , and cosen german to Antichrist : in cuius moribus say they , superbia factus , apud Stanisia . Resch . in minist●omachia in charta quadam . Zuinglian . edit . an 1527. Stanisla . Reschius . in ministromac●ia ex Edero . & intollerabilis prope am●tio deprehendatur : in whose manners may be discouered , pride , arrogancy , and al●ost an intollerable ambition : and to conclud concerning Luther , Conradus ●iss , saith of him , that God did take from him the true spirit , for his pride , ●d gaue him insteede thereof , an angrie , proud , and lying spirit ,

●1 I omit manie other testimonies of sectaries concerning Luthers ●ride , to add two or three touching Caluin : of whome his master Bu●er ( a man of no smale reputation amongst the sectaries , especially in ●ngland in King Edwards time ( affirmeth that he was transformed into an ●dol and that hee would by his good will , bee honored throughout all Fraunce with sacrifice : In so much that those , saith he , who were called ●n times past Idololatrae , might be called Caluinolatrae , that is to say , wor●hippers of Caluin . And Theomorus a Caluinist , amongst other notable ●ices , which hee laboureth to excuse in Caluin , Ib. d●x Sainctio . & Edero . though they were obiected against him , by men of his owne sect ( reckneth , ambition and desire of tyrannie , bloudy crueltie , implacabilitie , immoderat choller , 〈◇〉 anger &c.

42 Also Hesshusius a Lutheran , chargeth him with the like , and 〈◇〉 contempt and disdaine of others , Heshus . in defensione sua . besides diuers other peccadillos , wh● I omit , be cause I speake speciallie of his pride and presumption .

43 So that we neede not to make any doubt , of the truth of t● which Hierome Bolsec ( his disciple in Geneua for some yeares , tho● after a Catholike ) wrote of him out of his owne knowledge , to 〈◇〉 that many times in his sermons , he would breake forth into these w●des . Hieron . Bolsec in vita Caluini . I am a prophet , I haue the spirit of God , and if I erre , it is thou o God , 〈◇〉 for the sinne of this people dost cast me into errour , and deceiue me , I cannot e● and such like : and the same authour also witnesseth , that he wa● vaine glorious , that he would sometimes sett forth letters , and like t●tises in print , Idem . Ibid . vnder fained names , wherein he published his owne praises , Worthines , and great merits towards the church .

44 Lo then , what good disposition and preparation of mind , th● men had to that profound humilitie , obedience , mortification , and a●negation of themselues , which our Sauiour councelled . Wherevpp●● I inferre , Matth 10. that seeing as our Sauiour said : Discipulus non est super m●strum . The disciple is not aboue his master , it were against all reason to th●●ke , that their disciples , I meane those , that professe their doctr● should more profit in humilitie therebie , then they themselues , w● had the first fruits of the euangelical spirit .

45 And to the end , that the matter may not depend altogether vpp●● my coniecture , I wish thee , good Reader to consider what their f●●lowers write , one of an other , concerning this point of their pride 〈◇〉 meane not the pride of particuler men amongst them , but of th● whole sects .

Ioan . Caluinus in vltima admonitione ad Ioachun westphalum .

Ochinus Dial . contra sectam terre . Deorum . Checouicius apud Stanisla . Reschium . ministromach .

Caluin obiecteth against . Westphalus , and all his fellow L●therans , that they were puffed vp with a diabolical pride , and that they had respect to the iudgement of God , or his Angels , and therefore , he calle● them Cyclopes , Gyants , and phrentick barkers . Ochinus in his Dialogues , c●●leth Caluin with all his Geneuian , and Tigurin ministers . Sectam terre●rum deorum , siue paparum . A sect of earthly Gods , or popes , meaning th● out of an intollerable pride , they tooke vppon them to be popes , or r●ther to be Gods . And in like maner Castalio , tearmeth the Caluinists : s●perbos feroces , inflatos : proud , fierce , and sweld or puft vp with pride : and besid● many other vices ( which I omit ) he chargeth them with Tyranny , an● obstinacy , which are the inseperable companions , or rather the daug●ters of the highest pride .

46 I let passe for breuities sake , many other such like testimonie which oft occurre in their writings , and inuectiues of one against 〈◇〉 other , for by this , which I haue said , it sufficientlie appeareth , that ●●therans and Caluinists , persisting in the doctrin , and spirit of their ●●angelical masters , can haue no due disposition to perfect obedience , ●●gnation , and contempt of the world , and of themselues , which our ●●uiour counselled , and required in his followers , and is with all ende●ur sought , and practised by Catholikes , in monastical disciplin .

●● Seeing then it appeareth euidentlie , that they haue no vse or pra●se at all , either of perfect abnegation of themselues , or of the euan●●licall counsells , preached , and practised by our Sauiour , & his Apost● ( as I haue clearelie proued before : ) it must needes follow , Chap. 28. 29 & 30. that they ●●ue not the perfection of christian religion , which cannot consist in ●●ything els , but in the perfect imitation of our Sauiour Christ , and ● Apostles , and therefore S. Paule said to the Corinthians . 1. Cor . 4. Imitatores mei ●●e sicut ego Christi . Be you followers of me , as I am of Christ .

●● And S. Peter said to Christ , in the name of all the Apostles , Mat . 19. secuti ●●us te , wee haue followed thee , not meaning thereby , that they had ●onne vpp , & downe the country after him , but that they had obeyed ●m , and imitated , or followed the example of his pouerty , chastitie , ●●edience , and mortification . Besides that also , an infinit number of ●ristians in the Apostles time , imitated our Sauiour , and them , in the ●●rfect exercise of the same vertues , in monasticall and religious life , 〈◇〉 I haue shewed amply before . In which respect , S. Dionisius , S. Basil , S. Dionisius Ecclesiast . Hierar . c . 6. par . 2. S. Basil . de monast . constit . c . 19. S. Greg . Nazianz . orat . de obitu S. Basil . S. Ioan . Chrisost . li . 3. aduersus vituperat . vita monast . S. Hieron . ep . ad Heliodorum . Euseb . li . 1. de monast . Euang ca. 8. ●nd S. Gregory Nazianzen , call the monasticall profession . Vitam perfectis●am . The most perfect life . And S. Chrisostome , tearmeth it . Perfectionis cul●en , virtutisque fastigium . The height of perfection , and toppe of vertue . S. ●ierome saith to Heliodorus the monke . Perfectum te fore pollicitus es &c. ●●ou hast promised to become perfect .

●9 Furthermore Eusebius declareth notablie , the difference betwixt ●e perfection of religious life , and the laudable , & good life of other ●hristians , in these wordes . In Ecclesia Dei duo modi viuendi instituti sunt ●c . Two manners of life , are instituted in the church of God . The one ●xceeding our nature , and the common course of men , not requiring ●ariage , children , substance , or wealth , & wholy addicted to the wor●hipp and seruice of God , for the vnmeasurable loue of heauenly ●●ings . Th● other kind of life , is more remisse , and humane , being oc●upied with the care of familie , with mariage , and with the procrea●●on of children , prescribing also rules , for those which make iust ●arre and not neglecting possessions , and wealth , and merchandize , so ●arr as the respect of religion may permit , and this is the second degree of piety . Thus saith Eusebius of these two kinds of life , attributi● ( as here you haue seene ) the perfection of christian religion , to 〈◇〉 former , consisting in the exercise of Christs counsells .

D. Ber . de vita solitaria ad fratres de monte Dei . 50 To conclude S. Bernard , writing to certaine religious men , wh● he calleth fratres de monte Dei , saith thus . Altissima est professio ve● &c. Your profession is most high , or excellent , it passeth the heauens , it is lik● the purity of Angels , for you haue not only vowed all hollynes , but also all p●fection of holynes , yea and the very end of all consummation , or perfec● &c. Yt belongeth to other men to serue God , but it is your part to adhere v● him , or to be vnited with him : other men ought to beleeue in God , to loue h● to reuerence , and worshipp him , but you ought to tast him , to vnderstand h● to know him , and to enioy him . Thus saith S. Bernard , of religious per●●ction .

51 Seeing then , this is the doctrin of all the ancient Fathers , grou●ded vppon the holly scriptures , and most conforme to reason it sel● it were absurd to say , that any religion professing Christ , should b● true , and perfect religion , that should not haue this christian per●●ction . For although no man is bound , to the obseruation of the Eua●gelicall counsels , except he bind himselfe , and that therefore the ch●stian perfection which consisteth therein , is not of necessitie requir● in euery member , or part of Christs church : yet it is so necessary for t● whole , that it cannot be perfect without it , as wee see also in oth● societies , that many things are requisit to the perfection of the wh●le , which are not necessarie in euery part . Yt is conuenient for the pe●fection of an vniuersitie , that there be deuines therein , yet neither any man bound to professe diuinitie , except he list himselfe , neither it necessarie that euery man should be a deuine . Also it is requisit , th● in a perfect common welth , there should be all trades , and occup●tions , and yet it is not necessarie , that euery man should professe so● trade , neither is any man bound to it , further then he thinketh go● to bynd himselfe .

52 Also in the church it selfe , wee see , that it is most necessarie 〈◇〉 the perfection thereof , that there be priests therein , and yet no man bound to take the order of priesthood ( if he doe not bind himself● neither is it necessarie that euerie man should be a priest . Euen so also though it be not requisit to the perfection of the church of Christ , an● of christian religion , that euery man keepe the Euangelical counsell● yet it is necessary that some doe obserue them . For seeing that the perfection of christian religion , must needes consist in the perfect imitation of Christ , ( as I haue said ) and that he did not only practise the ve●tues , of pouerty , chastity , and abnegation of himselfe , throughout the ●hole course of his life , but did also counsell and inuite vs to imitate ●im therein , it were absurd to thinke , that there shall not be alwaise ●me in his church , who shall make publike profession to follow his ●ample , in as high a degree of perfection , as may stand with huma● infirmitie : for whereto tended all his actions , his continuall mor●fications , his austeritie of life , his humilitie , pouertie , and obedience , ●ut to giue vs an example , which we might imitat ? The least dropp of ●is most precious bloud , suffised for our redemption , which also he ●ight haue shed without so much paine , ignominie , and contempt , as ●e suffred in his passion , and without such pouerty , humilitie , and mor●●fication , as he practised throughout the course of his life , but only ●hat he would thereby , giue vs example , and encourage vs to follow ●im , in the exercise of those vertues . So that it cannot otherwaise be ●magined , but that his meaning was , to haue alwayes in his church ●ome publike state , and profession of life , wherein his most excellent ●ertues , should be imitated and exercised for his glory , and the exam●le of the weaker sort of men . For as it was necessarie , that there ●hould be a most liuely paterne , and example of christian perfection , ●n his church in his owne time , not only in himselfe , but also in his ●postles , and other his disciples : so also it is conuenient , that there be ●he like , continuallie in his church , to the worldes end , to serue as it ●ere for a marke , whereat all sorts of christian men may shoote .

●3 Therefore as almighty God , out of his ordinarie prouidence , al●aies stirreth vpp some in all common wealths , to professe all kind of ●rades , necessarie for the publike good thereof , and euer moueth some ●n his church to be priests , though he bind no man thereto : so also out of the same prouidence , he hath alwaies moued infinit numbers of both ●exes ▪ to imitate him in the practise of his counsells in religious life , ●or his greater glory , shewing therein the wonderfull force , and effects of his grace , and bounty , and imparting thereby to his church , such other graces , and benefits , as I haue signified before , Chap. 26. when I deliuered the causes , and conueniencie of the multiplicitie , and varietie of religions .

54 Therefore I conclude , that seeing Lutherans and Caluinists , haue not within the whole latitude of their congregations , and religion , any exercise at all of the Euangelicall counsells , preached and practised by our Sauiour , by his Apostles , and by the christians , aswell in the primatiue church , as in all ensuing ages , euen vntill this day , it followeth of necessitie , that they haue neither perfection , nor truth of christ● religion .

55 But what may we thinke of their spirit , seeing they are not o● void themselues of this perfection , but are also such professed enem● of it , that they seeke to hinder it in all others . Yea to supplant , and ● terminat it out of the christian world ? As may appeare , by the imp●●cable hatred , and malice , they beare to all religious persons , wh● life and profession , consisteth in nothing els , but in the exercise 〈◇〉 the euangelicall counsels , against whom they proclaime open wa● wherein they doe notablie simbolize , with the Arrians , Donatists , a●other famous , or rather infamous , heretikes of former ages .

Circa an . 373. Ruffinus li . 2. c . 3. Socrat . li . 2. ca. 17. 56 For we read in the ecclesiasticall histories , that Lucius an Arr●●● bishop , turned saith Ruffinus , the Armes of his fury against monasteri● and made warr with aboue three thousand religious men , that were dispers●● throughout the desert , whither he sent tropes of armed men , vnder coron● and captaines , as though they had benne to fight with some barbarous enemi● and when they came there , they found a new kind of warre , for their en●mies did but offer their neckes to the swoord , and say nothing els , but as Chr●●● said to Iudas . Socrat . li . 2. c . 17. An. 370. Hieron . in chroni . An. 38. Optat . li . 2. contra Donat . An. 390. Hieron . contra Vigilant . An. 400. S. Aug. contra Petilian . li . 3. ca. 4. S. Damascen . de haeres . An. 700. Theocteri . in orat . funeb . in S. Nicetā . An. 890. Constitutio Theophi . Imperator . Amice , ad quid venisti ? Friend , to what end art thou com● Thus farre Ruffinus , and the same is also testified by Socrates .

57 Wee read in like manner in S. Hierome , that the wicked Arri● Emperour Valens , did so hate all monkes , and religious persons , tha● he made a law , that they should either be souldiars , or els be beate● to death with clubbs .

57 The Donatists also , as Optatus Milleuitanus witnesseth , did vse to vnueil holly virgins , and nunnes , therebie to vndoe their former profession . And S. Hierome writeth of Vigilantius , that he diswaded me● from monasticall life . And S. Augustin affirmeth , that Petilianus th● heretike ( against whome he wrote ) did raile vppon Monkes , and in●ueigh bitterlie against monasteries , reprehending also , S. Augusti● himselfe , because he had instituted an order of religion . S. Iohn Damascen , maketh mention of certaine heretikes , called Lampetiani , who taught that monkes might liue as they list , both for their diet , apparell , and all other thinges .

58 The wicked , and hereticall Emperour Constantinus Copronimus , labored for nothing more , then to extinguish all monasticall orders . And the Emperour Theophilus , who was also a Tyrannicall heretike , and a magician , profaned monasteries , and religious houses , and forbad Monkes to come into townes , or citties , and would not suffer them , to liue any where in peace , and rest .

●● And how well the spirit of Martin Luther , and Iohn Caluin , An. 1520. Luther de votis monasticis . agreeth ●ith all those former heretiks , it may appeare by their owne writ●gs . Luther saith . Cupio eradicata & abolita esse vniuersa monasteria &c. ●ith that all monasteries were rooted out , extinguished and abolished , and ●ould to God that they were destroyed from heauen , with fire , and brime●e , like Sodome , and Ghomorrha , so that there might be no memorie at all ●ft of them . And Caluin calleth monasticall vowes , the netts of Sathan , Ioan . Caluin li . 4. instit . c . 13. and ●onkes , boodded sophisters , & saith that they haue giuen themselues wholy to 〈◇〉 deuil . So that to imitate the life of our Sauiour , that is to say , his po●●y , chastity , mortification and abnegation of himselfe , is in the opinion of ●ese men , to giue a mans selfe wholy to the deuil , and deserueth no lesse , ●n fire , and brimstone from heauen : and therefore wee see also , that ●eir followers doe destroy all monasteries , and seeke to extirpate , mo●sticall life , wheresoeuer they commaund , or haue power to doe it .

●● And although they pretend commonly , that the euil life of re●gious men , is the cause of their hatred towards them , it is euident 〈◇〉 the doctrin of Luther , Caluin , and their followers ( which I haue de●ared ) that it is the perfection of religious life , which they cannot ●ooke , because it is flat contrarie , aswell to their loose liues , as to ●●e principles of their doctrin .

●● And as for the euil life of some religious men , wee mislike , and ●ment it no lesse , and more then they , S. August . de opere monachor . ca. 28. yea and wee say with S. Au●stin , that as there is none better then the good religious , so there ●e none worse then the bad , whereof Luther himselfe , and the other ●postatas his companions , may serue for examples . Wherein also it ●ay be noted for an infallible truth , that the worst and most dissolute ●en of all others in religion , are those that become sectaries , leauing ●●e straight rule of monasticall disciplin , and religious mortification , ●o the end they may amongst the sectaries , giue free scope , and libertie ●o the flesh , without controle , Chap. 36. as shall be declared more particulerly ●ereafter .

●2 Neuertheles , it is no reason for the offence of some , to punish or ●estroy all , nor to take away the good vse of any thing , because some ●oe abuse it , seeing there is nothing so holly on earth , but it is someti●es misused , neither is there any company , or congregation of men so ●ertuous , but some amongst them , may serue for an example of hu●ane infirmitie , as wee see by experience in the very colledge of the Apostles , and therefore whosoeuer is so vnaduised , and vncharitable , ●s to make more reflection vppon the bad , then vppon the good it is no marueile though he be scandalized : whereas , if he were so care● to note the vertues of the best , to follow their example , as to obse●● the vices of the worst , to haue matter to carpe at , he should not o● be greatelie edified , but might also make himselfe within a while 〈◇〉 example and paterne of vertue .

63 But such is the mercifull prouidence of almightie God , in the ●uerment of his church , that besides the ordinarie endeuour vsed his pastors , to reforme such religions , as decline from their former ●●tegritie , he also inspireth many religious men , to reduce , and rest their owne decayed orders , to their primitiue perfection , and stirr● vp many others , to beginne , and institute new rules , to supply the ●●cay of the ould , thereby to continue alwaise in his church , the tr● and perfect imitation of our Sauiours life , and deuine vertues , a● haue sufficiently declared before , and common experience sheweth be true . Therefore I conclude , that seeing Lutherans , Caluinists , and ot● sectaries of our time , are professed enemies of christian perfecti● ( consisting in the imitation of Christ by the obseruation of his cou●sels ) they haue neither the perfection , nor truth , of christian religio● nor consequently that vnion with God , from whence proceedeth ● true felicitie of man , and common welth , which also wilbe yet mo● manifest in the next chapter , wherein I will examin , what externall ●gnes they haue of internall vnion with God .

Where as it is shewed , that the Roman Catholikes , haue all the externall sig● that may be , of Gods externall vnion with them , ( to wit , ecstases , rapts , a● reuelations , the spirit of prophesie , visions , and apparitions of our Sauiour , Angels and Sainctes , and the operation of manifestest miracles : ) it is h● examined , what our aduersaries can pretend to haue had , or to haue in t● kind : and it is proued , that they haue had nothing els , but certaine counte● fet miracles , which haue miscaried vnder their hands , illusions of wicked s●●rits , idle and phantasticall dreames , horrible visions , and apparitions of ●uils , and fained reuelations . Lastly , their obiections against our miracle● are confuted , and they concluded to be wilfully blynd . CHAP. 32.

1 HAuing shewed alreadie in the twenty seauenth chapte● that almightie God hath approued the vse and practise 〈◇〉 religious disciplin , and euidentlie tistified his internal vn● on with the professors thereof , by the externall , and manifest signes of reuelations , visions , apparitions , rapts , and the gifts of ●iracles , in all ages , and times , euen vntill this day , I will now bree●ie examine , what the sectaries can pretend to haue in this kind , to ●oue the perfection of their religion , and their vnion with God .

● Therefore , whereas the deuine fauours aforesaid , are speciall ef●●cts of the contemplation of God , and of his vnion with man , I ●y bouldly affirme , that the sectaries , our aduersaries , neither are , ●r can be partakers thereof , being vtterly void of the meanes to ob●ine them at Gods hands , to wit , of true humilitie , mortification , ●d abnegation of them selues , whereof they haue no practise at all , or so much as any true disposition thereto ( as I haue proued in the ●●st chapter : ) Besides that , they haue neither vse nor knowledge ( for ●ght that appeareth in their liues , or in any of their workes ) of one ●eciall meanes , wherebie our contemplatiues arriue to a perfecte ●ion with God , I meane mentall prayer , and frequent meditations ●f the life , and passion of our Sauiour , to the end to imitate his de●ne vertues : which exercise doth not only breede in a contemplatiue ●oule , contrition , humilitie , and true mortification , but also kindle in such flames of deuine loue , that it remaineth ingoulfed , and absorpt ●any times , in the aboundant delectation thereof , and is thereby dis●osed to receiue those heauenlie visitations and fauours , whereof I ●aue hitherto treated .

For if we consider the notable effects , that the serious , and fre●uent meditation of our Sauiours life , and death , must needes worke ●any true christian man , it cannot be denied , but that it is a most ex●ellent meanes to raise , and eleuat him to a most perfect vnion with God . For first it fortifieth , and feedeth our faith , it nourisheth , and ●ncreaseth our hope , it kindleth , and enflameth our charitie , it bree●eth a shame , and hatred of si●ne , it ministreth examples of all ver●ue , it conforteth the soule in affliction , it strenghtneth , and encoura●eth it in infirmitie , it sheweth the high way to perfection , it armeth ●t against temptation , and finallie it serueth ( as I haue said els where ) ●or a ladder , to mount immediatelie to the contemplation of our Sa●iours deuinitie , seeing that the ineffable perfections of his diuine nature ( as his iustice , wisdome , bounty , liberalitie , and longanimity ) were printed , and represented in his humanitie , as in a most liuely ●mage , or cleare glasse , and expressed , no lesse in his actions , then in his doctrin , throughout the whole course of his life , and death . In which respect he may welbe said to be the booke , that the prophet Ezechiell saw written within , Ezechiel . 2. and without , which whosoeuer doth d● gentlie read and study , and eate it with the prophet ( that is to say ●●wardlie receiue the substance and doctrin of it , printing in his 〈◇〉 the internall vertues of our Sauiours humanitie ) he shall find it t● as sweete as honny , as the prophet did .

4 Therefore the greatest contemplatiues , who haue benne most ●ted with God , and receiued the greatest fauours of him , haue not o● vsed to meditate continuallie vppon the life and passion of our ●●uiour , but also to prescribe the vse , and practise thereof to others wee see by experience in the Apostle , who shewing whereon his cotations were most fixed , saith . Absit mihi gloriari &c. God forbid th● should glory in any thing els , Gal 6. but in the Crosse of our Lord Iesus Christ . A● writing to the Hebrewes , Hebrae . 12. he taught them and vs , the continuall me●tation thereof , and aduised vs to accompanie him therein , behold●● saith he , Iesus the authour and consummator of faith , who though ioy was p●●pos d vnto him , sustained , or bore his crosse , contemning confusion , or sha●● And addeth further . Recogitate eum &c. Thinke againe , and againe ( or riouslie meditate ) on him , who suffered such contradiction against himselfe the hands of sinners . Thus farre the Apostle , teaching notablie and ●●presselie as you see , the frequent , or rather continual meditation of o● Sauiours life , 1. Pet . 4. and passion . And S. Peter in like maner . Christo , saith 〈◇〉 passo in carne , & vos eadem cogitatione , armamini . Christ hauing suffred in 〈◇〉 flesh , be yee also armed with the same cogitation , that is to say , arme your s●●ues with the continuall cogitation , or meditation of Christs passio● And therefore S. Ephraem a very ancient , S. Ephraem . tract . de natu . Dei curiose nó scrutanda . To . 3. and holly Father ( of whom● haue sometimes spoken before ) counselleth euery man diligentlie 〈◇〉 ponder , and waigh euery action of our Sauiour , to accompanie him 〈◇〉 cogitation , throughout the course of his life , to behould with the ey● of faith , the beauty & comelines of his holly face , to follow him fro● place to place , to see and note his miraculous workes , to contempla●● all the persecutions , and contumelies that he suffred , to admire his h●militie , and patience , to attend vppon him to his passion , and to ass●●● him vppon the crosse , like a faithfull seruant to adore , and glorifie hi● for his infinit bounty , and finallie this holly Father , hauing mentione● more particulers of his life , death burial , and resurrection , saith in conclusion . Ibid . Consider all these things prudently , perfectly , and faithfully , for exce●● thou behould them all , with the eyes of thy faith , thou canst not be eleuated i● spirit from earth to heauen .

5 Thus teacheth he , who speaking also els where particulerly o● his passion , saith . Venite cuncti Ecclesiae filij &c. Come all the children of the ●●rch , and let vs meditate vppon all the passions and suffrings of our Lord with ●●res and sobbs , and in our meditation let vs tremble &c. Distillent tibi frater la●imae &c. Let teares deare brother , distill from thee by the meditation of our ●●ds passion , for such teares are sweete , as flow from thence , S. Ephrem . de passione Do . to . 3. and the soule which ●h continualy ruminate vppon the same , is illuminated from aboue , and there●●●e let thy cogitation be alwaies fixed thereon . Thus saith he .

S. Bernard also axpounding these wordes of the Canticles . Fasciculus ●●rrhae dilectus meus mihi &c. My beloued is to me as a posie of mirrhe , and shal ●●maine betwixt my pappes , applieth the same notablie to the considerati●n of our Sauiours bitter passion , signified by the bitternes of the mirrhe , ●hereof he aduiseth euerie man to make a nosegay or posy , to sticke it 〈◇〉 his breast , and there to weare it continually , D. Ber . super . cant . ser . 43. retaining alwaies in me●●rie all those bitter thinges which hee suffred for vs , and pondering them with ●●●tinuall meditation .

Thus saith S. Bernard , and then declaring his owne practise thereof , Ibid . ●ee affirmeth , that from the time of his first conuersion , he had euer an speciall care to carie in his breast , this posie gathred of all the paines , ●nd sorrowes of our Sauiour , and after a perticular declaration thereof which for breuities sake I omit ) he concludeth thus . Haec meditare &c. ●hould it for true wisdome to meditate vppon these thinges , and in them haue I placed the perfection of my iustice , or righteousnes , the plenitude of knowledge , ●e riches of saluation , and the copie and plentie of al merit , out of these I draw ●●metimes the houlsome d●inke of sorrow , and some times againe , the sweete oynte●ent of consolation , these doe erect and comfort mee in aduersitie , these doe represse ●nd moderate mee in prosperitie , and leade mee safelie as it were , in the kings high ●ay , betwixt the weale and woe of this present life , these doe reconcile vnto me , the ●udge of the wo●ld , w●iles they represent him vnto me , not onlie meeke , humble , & ●lacable , but also imitable , or to be followed ( though he be dreadfull to all powre , & ●rincipalitie , and terrible to the kinges of the earth ) and therefore I haue had these ●ft in my mouth , alwaies in my hart , and familiar in my stile , finallie this is my ●ighest philosophy to know Iesus , and him crucified .

8 These are the words of this holy Father , shewing sufficiently his con●inual practise of the meditation of our Sauiours passion , whereby he arriued to the hight of comtemplation . And the like may be said of S. Fran●is , who in reward of his profound , S. Bonauenturaan vita S. Francisci . num . 29. Chap. 27. Gal . 6. & affectionat meditations of our Sa●iours passion , had the similitud of his most glorious wounds miraculously printed in his handes , feete and side , as I haue signified elsewhere , so so that hee might iustlie say with the Apostle . Stigmata Domini mei Iesu Christi , in corpore meo porto . I beare the marks , or prints of my Sauiour Iesus in my body . Blosius . monile spirit . ca. 2. Bozius de sug . eccl . to . 1. sig . 37. ca. 12. And we read also the like of S. Katerin of Siena , and of S. Elizab●●● of Spalbec , and of a holie woman called Lucia of Narni , in the tim● pope Alexander the sixt , whereby it hath pleased God to shew , h● gratefull vnto him is the meditation of his passion , and how willin●lie hee vniteth himselfe with those , that daylie , and dulie frequent ● exercise thereof .

9 But now let vs consider , what vse or practise our aduersaries ha● or can haue , of this speciall point of contemplatiue disciplin , and hi● way to perfection . And first to speake of their apostles ( to wit Luth●● Caluin , Beza , and other their euangelical progenitours ) it is euident , th● in all their writinges , and workes , there appeareth not so much as o● worde of anie method , manner , or rules of meditation , either of o● Sauiours life , or of his passion and death , and much lesse of the ex●●cise of contemplation : whereas the bookes of our Catholikes , co●cerning meditations of all sorts , and perticularlie of the life , and pas●●on of Christ , Cap. 21. in fine . are so manie , not onlie in Latine , but also in the vulg●● tongue of euerie Catholike countrie , that ( as I signified before touc●ing bookes of the practise of contemplation ) no one man can pr●sume to haue heard of them all , and much lesse to haue seene them a● whereby it appeareth , that the practise of such meditations , and co●templation , is familiar and vsual amongst Catholikes , and vnknowe● or at least not vsed , amongst Lutherans and Caluinists .

10 Furthermore , it may easielie bee iudged , by the loose liues of thei● said masters , and teachers ( whereof I haue spoken amplie before ) tha● they neuer vsed ( and much lesse deliuered to their disciples ) any suc● notable meanes , and way to mortification , as is the due , and seriou● meditation of our Sauiours passion . For if they had dulie practised th● same , they could not possiblie haue benne so carnal , and sensual as the● were , 1. Cor . 2. no more then it is possible for a carnal , and sensual man to vnderstan● and tast those thinges which belonge to the spirit of God . For the continuall vs● of pious meditations , 2. Cor . 6. and the gracc of contemplation , can no mor● stand with carnalitie and licentiousnes , then ligh , with darknes , or Chri●● wiih Belial , the owne being the fruite , and gift of the holie Ghost , and the other the workes of the flesh and the diuel .

11 Therefore S. Bernard speaking of the loue , which our Sauiour shewed towards vs in his passion , S. Bernar . tract . de diligendo . Deo . saith that the continual consideration thereof : staieth and sustaineth the soule of man , ne inclinetur in carnalia , & secularia desideria , that it bee not inclined , and swayed to carnall , and secular d●sires .

12 But what neede I stand vppon coniectures in this matter , seeing wee haue a verie autentical testimonie of Luther himselfe , concerning ●is owne meditations , whereby we may also take a skantling of the , ●umour of his disciples and followers , who persisting in his doctrin , ●●nnot bee thought to haue anie other , and especially a better spirit , Luther . in colloq . latinis , c . de christianis fo . 1. ●●en their master . He then saith of himself thus . Ego Martinus Lutherus , ●ir vllam consolationem ex morte , & resurrectione Christicapere possum , ex bonis ●rem a deo acceptis , vt edere panem , & bibere ceruisiam , optimè possum . I Martin ●uther , can hardlie receiue anie consolation of the death and resurrection of Christ , 〈◇〉 I can take verie great pleasure in the goods , that I haue receiued of God , as in ●●ving bread , and drinking beare .

●● Thus saith this spirituall doctor , discouering notablie his spirit , in ●o much that if a horse , or a mule , or a blacke Iacke , or a barrel of beare ●ould speake , they would shew as much good spirit as he : whereto if I ●dd , what he saith he learned of his hostesse in Isenack , and knew also by ●ds owne experience to bee true ( as I haue noted before ) to wit that , Chap. 30. nu 22. Annotatio . Lutheri . in ca. 31. prouer . Luther . to . 5. comment . in 1. Cor . 7. fo . 100. & 107. ●●thinge is more louelie and sweete vppon earth , then the loue of a woman , and ●urther what he writeth of the delights of matrimonie , as that it is most ●orthie to be called a spirituall , heauenlie , and a deuine state , and that it moueth , ●rgeth , and inclineth men to the highest , and most spirituall worke , if wee add I ●ay , these thinges to his bread , and his beare , which was no doubt doo●le , and not single , wee may easely perceiue , whereon he vsed most to meditate , and wee shal maruaile nothinge at al , that hee could receiue ●o comfort of the meditation of Christs death , and resurrection , see●ng that as S. Bernard saith . Quomodo ignis & aqua &c. As fire and water ●annot bee together , so carnal and spirituall delights , cannot bee coupled in one soule .

14 Whereby wee may also iudge , what communication Luther , and such others could haue with the spirit of Christ , especially seeing that S. Bernard also saith , that vbi Christus suae , aut passionis gratiam , S. Bernar . tract . de diligendo . Deo . aut resurrectionis gloriam sedula inspicit cogitatione versari , ibi profecto adest libens , that is to say , Christ doth diligentlie and willinglie assist in a soule , which doth diligentlie meditate vppon the grace of his passion , or the glorie of his resurrection . So that I leaue it to the iudgment of the prudent Reader , whether it was likelie that the spirit of Christ assisted in the soule of Luther , so possest with the dronken delight of dooble beare and carnal pleasures , that the meditation of his passion and resurrection , could ( as he saith ) skantlie giue him anie consolation .

15 And therefore I conclude concerning him , that it is not possible that he could haue anie heauenlie visions , or deuine fauours , though well he might be sometimes alienated from his sences , when the doo● beare was good , and strong . yea , and be otherwaise also rauished spirit ( or rather by a spirit ) when he was other whiles opprest with t●● wicked spirit that possest him : Surius in comment . An. 1483. as it fell out once before he leaft his m●nastery , where being at masse , and the gospell being read of casting o● the dumme deuil , he fell downe vppon the ground , crying out . Non s●● non sum . I am not , I am not . And what passed afterwards betwixt hi● and his deuil , I shall haue further occasion to declare heareafter .

16 And in the meane time ( to ad somewhat more concerning all oth●● sectaries , originallie deriued from him ) it is manifest , that although th● treate , and speake much of the merits , and passion of Christ , and seen highly to esteeme the same , yet they make no such vse thereof for co●templation , as may produce in them those admirable , & deuine effec● whereof I treate heere . And this , I say , is manifest , for that their op●nion , and doctrin concerning the passion of Christ , is such , that it do● wholy exclude true mortification , and the perfect imitation of Chri●● which is the speciall effect , that the due meditation of his passion , oug●● to worke in a contemplatiue man , as the Apostle signified plainel● when hauing said ( as I noted before ) absit mihi gloriari &c. God forbid th● I should glory in anything , but in the crosse of Christ , he added ( to shew th● true and proper effect that should follow thereof ) per quem mihi mu● dus crucifixus est , & ego mundo . By whom the world is crucified , or dead to m● and I to the world .

1 Pet . 4. 17 And S. Peter , hauing counselled vs to arme our selues , with the meditation of Christs passion , ( as I haue also declared before ) addeth immediately ( to shew the end , and effect thereof . ) Quia qui passus est in carn● desiit a peccatis . For he which hath suffred in his flesh , hath ceased from sinne : a who would say , arme your selues with the cogitation , or meditation o● Christs suffring , to the end , that yow may also suffer , and be crucifie● with him , by the mortification , or chastisement of the flesh , for he which suffreth in his flesh ) that is to say , whose flesh , or sensualitie is mortified by suffring ) ceaseth from sinne . S Leo sermo . de ieiunio decimi mensis . To which purpose S. Leo saith . Per voluntarias afflictiones , caro concupiscentiis moritur &c. By voluntary afflictions , the flesh dieth to concupiscence , & the spirit or soule , is renewed with vertues . Thus he .

18 Loe then to what end , we ought to meditate vppon the passion of Christ , to wit , to suffer voluntarie in our flesh by the example of Christ , that is to say , to chastise our bodies , thereby to mortifie our passions , & affections , Ephraem . serm . de pas●one Domi●● propè finem . to the end we may cease from sinne , To which doctrin , holly Ephraem the ancient , and great contemplatiue , saith thus . Beatus homo &c. happy is the man , that hath alwais before his eyes , our heauenly Lord , and his passions , crucifying himselfe to the world , withall his concupiscences , and other earthly ●●ings , whereby he becommeth the imitator , or follower of his Lord : and this is ●●ue prudence . This is the care , and affection of a good seruant to his master , to ●●deuour alwayes , to imitat , and follow him in his good workes . Thus saith he , ●iuing to vnderstand that we ought to meditate vppon our Sauiours ●assion , to the end we may imitate , and follow him as our Lord , and ●aster , drawing from him documents , and examples , of humilitie , obe●ience , pouertie , patience , contempt of the world , mortification , and ●bnegation of our selues , that suffring with him , as S. Paule saith , 1. Corint . 4. we may ●igne with him . And therefore the same blessed Apostle being , as he ●imselfe testifieth , imitator Christi , a follower of Christ , did chastise his ●wne body , as he witnesseth , and bring it to seruitude , and all the hol●y seruants of God , and great contemplatiues , of whome I haue spo●en before , in like sort , followed the same example of our Sauiour , ●uffring with him ( as S. Peter aduised ) in their flesh by voluntatie , and ●odily penance , by fasting , watching , long prayer , haire cloth , disci●lins , and such like , thereby to crucify , and mortify their flesh , withall ●he concupiscences thereof , and hereto specially tended all their medi●ations , of the passion of Christ , whereby they obtained so great fa●ours of God , as I haue declared before .

19 But doe our aduersaries trow you , ayme at any such marke ? Do they ●uer so much as thinke of our Sauiours life , and passion , to the end to ●hastise their bodies , and to suffer in their flesh ? No truly , for their meditation thereof can be no other , according to their owne doctrin , but to perswade themselues , that he so suffred , and satisfied for them , that their suffrings , chastisements , and mortifications of their bodies , ●hould be superfluous , and vaine , in so much that they assure themsel●es of their saluation , if they doe but only apply his merits to themselues , by a liuelie , or a sauing faith , as they call it , or rather to say truly , by a vaine presumption , or a rechlesse , and false securitie , whereby the wickedst man amongst them houldeth himselfe , as sure to be saued ( yea , and to be as great a Saint ) with all his wickednes , as S. Iohn Baptist , S. Paule , or S. Mary Magdalen , withall their pennaunce and mortification . Wherein , what fruit they draw for the imitation of Christ , out of the consideration of his passion , it may easely be iudged , and I will make it most euident heereafter , when I shall treate of their iustifiing faith , in which respect , I haue thought good only to touch the same thus breefelie in this place , and therefore will conclude , that seeing our aduersaries haue no vse at all of the meanes , whereby all the great contemplatiues of Gods church , haue arriued to a perfect vnion with him ( I meant the serious , and ●uout meditation vppon the life , and passion of Christ , with true m●tification of the flesh , by penance , and carriage of the crosse : ) it ca●not be expected , that they should haue the effects thereof , to wit , ●stases , or rapts , deuine reuelations , the gift of miracles , and other ce●●stiall fauours .

20 And yet this wilbe more euident , if we consider the same mo●● particulerlie , as what our aduersaries may challenge to themselues euery one of these kinds . And first for rapts , I shall not neede to troble my reader , to examin whether they haue had any or no , seeing , th● none of them euer so much as pretended to haue any , for ought tha● haue read , or heard , so that I may proceede , to treate of the other e●fects of our christian contemplation .

21 Therefore ( to say some what touching their miracles , reuelation and visions ) it is to be vnderstood , that though in conclusion , they a●faine for want of such , to deny the continuance of them in the chur●● of God vntill this time , yet it is sufficientlie knowne , that some 〈◇〉 their principall pastors , and doctors , haue sometimes attempted 〈◇〉 doe thinges , which might seeme miraculous , and haue pretended 〈◇〉 haue reuelations , and visions , for the confirmation of their doctri● whereby it is euident inough , that they knew in their owne conscie●ces , that the power of doing miracles , remaineth still in the church o● God , though they had not the grace , or the good happ to doe any . 〈◇〉 will therefore first , lay downe some what concerning their miracles visions , and reuelations , and after examine what they can say again● ours .

Freder . Staphil . in absoluta resp . one . 22 Fredericus Staphilus , who was sometime one of Luthers disciples writeth , that Luther attempted once , to cast a deuil , out of a woman brought vnto him from Misnia for that purpose , and that as he exercised her , in the reuestry of the church ( after his owne fashion ( saith he and not after the manner of the Catholike church ) he tooke such fright , Surius . an . 1546. that he sought meanes to runne out of the doore , and finding it shut so fast by the deuil ( as it seemed ) that it could not be opened either within , or without , he cried out for helpe , and at lenght som● of his friends abroad , cast in a hatchet at the window , wherewith Fredericus Staphilus ( being then present with him , as he writeth and the yongest , and strongest in the company ) hewed downe the doore , but i● was pitifull to see , in what case the poore man was all the while , who ( as the same author testifieth ) was noe lesse distempered in his belly , then in his mind , and went wringing , and wrigling vpp , and downe like a yew , saith he , that is great with lambe , and ready to yeane .

●● Also Cochlaeus witnesseth of him , Coc●lae . in act●s I●●●●●i . Surius vbi supra . that he went about once to re●e one William Nesen , who was drowned in the riuer Albis , and ●at he lost both his labour , & his credit therein . Neuertheles though 〈◇〉 could himselfe doe no miracles whiles he liued , yet it pleased God shew a miraculous , or at least a strange euent vppon his body , after ●s death . For whereas he died in the middest of winter , An. 1546. Historiola de morte Lutheri ann●● . libro coch●●i de vita et . ● . to wit the ●●uenteenth of Februarie , and in a very cold climat , where dead bo●●es doe not so soone putrifie , as in hotter regions , yea , and that his ●ody was also enclosed and shut vp very close in tinne , it cast forth not ●ith standing such a horrible stinke , that no man was able to endure 〈◇〉 , in so much that those who assisted the conuoy thereof , from Islebium ●here he died , to the vniuersitie of wittenberg , were forst to depart and ●●aue it by the way . By occasion whereof I cannot forbeare to put thee ● mind ( good reader ) of what I declared before in the 27. chapter , of ●●e bodies of the blessed Num . 37. F. Xauerius in the East Indie , and Num . 41. mother ●●resa in Spaine , whose liues , and deaths , are yet fresh in memorie , and ●heir bodies knowne to haue remained vncorrupt , some yeares after ●heir decease , breathing forth most sweete , & fragant odours , as they ●●ill doe for ought is yet knowne to the contrarie , which I say , I wish ●hould be noted with the difference of the euents , to the end we may ●he better distinguish betwixt the different merits of the holly , chast , ●nd religious life of the twoo latter , and the Apostacie of the former ●rom religion , and from his vow of chastitie . And thus much concer●ing Luther .

●4 As for Caluin , it is testified by Hierome Bolsec , Surius , and diuers gra●e authours , that to gett credit , and reputation to him selfe , and his ●hospell , he procured a poore man in Geneua called Brule , with the consent of his wife , to faine himselfe dead , to the end , that Caluin might seeme to raise him to life , but when the matter came to execution , and Caluin in presence of the people , after solemme prayer , called often vppon him to rise , he was found to be starke dead , where with his wife was so afflicted , that shee cried out vppon Caluin , and detected all the cosenage : neuertheles he procured to stopp her mouth with rewards , and in his next sermon to the people , Surius an . 1538. Linda in Dubitantio . Felician . Ninguard . li . cotra Ann●m Burg . laid the fault one their want of faith , that he could not raise the dead man . The like is also related by Lindanus and others , of a minister in the confines of Polonia , and Hungary , who made the like couenant with one called Mat●h●w to faine him selfe dead , in the yeare of our Lord , a thousand fiue hundreth , fifty eight , & so it fell out , that he was found dead in dede , when it was expected he should aryse , Alan . cop . 6. Dialog . B●l●ar li . 4. cap . 14. de notis eccles . Tertullian . in lib de prescript . at the call , and commaundement the minister : so that we may truly say of these men , as Tertullian s● of certaine heretikes in his time , who couterfeited in like maner 〈◇〉 miracles of the Apostles . Illi , saith he , de mortuis suscitabant , isti de v● mortuos faciunt . The Apostles raised dead men to life , and these men make 〈◇〉 men dead .

25 And if it be true , which I haue crediblie heard , there haue pas● in England , some such cozening deuises amongst our ministers to gr●●● their ghospell , with some shew of miracles , though not of reuiui●● dead men , yet in seeming to expell deuils out of some , whome th● procured to faine themselues to be possest , but because I wil affirme 〈◇〉 more of such matters , but what I know my selfe to be true , or fi● written , and testified by graue authors , I leaue it to my reader , to info●me himselfe of the truth of what was discouer●d in London , some Eig●● or nine yeares agoe , to haue benne practised in that kind by certai● puritan ministers , whereof ( I haue credibly heard ) there was a relatio● printed with publike approbation , and some also imprisoned for t●● same . And the like opinion of cozenage , and deceit , was also conce●ued many yeares before , concerning exorcismes vsed by M. Foxe , vppo● a woman in Lothbury in London , who was thought to be possest with wicked spirit , which I also leaue to the enquirie of the reader , and wi●● only vpon this occasion , declare what I know my selfe to be true co●cerning him , and his talent in casting out deuils .

26 Yt fell out , whiles I once lay in London , that a gentleman of th● middle temple was possessed with a deuil , or at least was presumed s● to be , and M. Foxe was brought by his friendes to cure him , & after some dayes , and many written relations ( which went about London of th● conferences betwixt M. Foxe and Satan ) it was crediblie reported , tha● the Gentleman was fully deliuered , and M. Fox was generallie held fo● a very holy , & apostolicall man . But within a few dayes after , it bein● my chaunce to passe by the Gentlemans lodging , I met a protestant o● his acquaintance & mine comming from him , who tould me that h● was worse troubled then euer he had benne before . I asked him wh● they did not send againe for M. Fox , and he answered , that they had sen● for him , & that he could not come , because he was troubled himselfe meaning with the deuil . The next day , being in the companie of som● honourable personages , who were perswaded that th● gentleman wa● dispossessed , I tould them what I vnderstood thereof the day before , & namely that M. Fox was also himselfe so troubled with the deuil , that it might be well said vnto him . Medice cura te ipsum . Phisician heale thy selfe . Where with a principall man in the companie , a great friend , and disci●●e of master Fox , was much offended , saying that it was but some false ●●mour giuen out by the Papists . And when I affirmed , that he was a ●ealous protestant who tould it to me , he replied , that no man knew ● . Fox better then he , and that the truth was , that the goodman would ●●me times so deepelie consider of his sinnes , that he would dispaire ●f the mercy of God , whereat diuers in the companie laughed in ●●eir sleeues , and all that I replied was , that it seemed therebie , that ● . Fox had litle grace , and thus ended our conference . But herebie it ●ay appeare , what an exorcist M. Foxe was , who needed to be exor●●sed himselfe , and had so litle faith , and confidence in Gods mercy , ●●at he some times dispaired thereof , which I thinke was neuer read , ●or heard of in any man , that had the grace of casting out deuils , or ●f doing miracles , except in Iudas , who neuertheles vsed not to dis●aire whiles he had the gift of miracles , though M. Foxe was thought ●o haue a speciall gift to doe both . Thus much for their miracles .

●7 And now to come to their reuelations , and visions , thou maist ●●member , good Reader , how many examples I haue laid downe be●ore of the great fauours of almighty God , donne to religious persons ●f both sexes , by the spirit of prophesie , diuers sorts of reuelations , ●nd apparitions of our Sauiour himselfe , of his mother , of his Angels , 〈◇〉 saints : whereas all that the Lutherans , Caluinists , & other sectaries can ●retend to haue had in that kind , are no other but familiaritie , and con●●rences with deuils , idle dreames , manifest illusions , or fained lies .

●8 Luther is not ashamed himselfe , to lay downe large disputations , Luther . de Missa angulari & consecratione Sacerdotum . To . 6. Ger . Ienensi . fo . 28. & To . 7. Witemberg fo . 443. Surius Comment . an . 1517. which he had with the deuil , about the masse , and to confesse , that ●e was in the end ouercome by him , and forced to change his opi●ion . And further , to signifie the great familiaritie , and friendship , ●hat had benne betwixt them many yeares , he saith that they had ea●●n a bushell of salt together : so that it needeth not to be doubted , but ●e was not only obsest , but also really possessed by him , as appeareth by that which I recounted before , of his falling downe , when the ghospell of the expulsion of the dumbe deuill was read . And there●ore how sound , and holesome doctrin for christians his may be , which ●●e professeth to haue learned of the Father of lies , and capitall enemy of mankind , euery man that tendreth his owne saluation , hath reason well to consider .

●9 And the like good ground also had Vldericus Zuinglius ( as it seemeth ) ●o reiect the masse , who writeth himselfe , that he was admonished in a dreame to do it , but saith , that he cannot tel whether he that perswaded him thereto , was black , or white . And as wel might he haue said , or ●●ther much better , that he knew not whether he was a good spirit , 〈◇〉 a bad , or els whether it was not some vaine fancy , or friuolous drea● of his idle braine .

30 And no lesse idle was a reuelation which M. Foxe pretendeth 〈◇〉 haue had concerning the exposition , and computation of the two , a●● forty moneths , mentioned in the Apocalips , whereof he glorieth no● litle , as hauing found out a notable secret . I will giue it thee go● Reader , in his owne wordes , to the end thou maist the better discer● his foolery , which was notablie discouered by the worthy and learn● autour of the Warneword , F. Ro . Pars . li . of the 3. conuer . p. 2. c . 8. in his second part of his excellent treati●● of the three Conuersions of England , where he setteth downe at large m●ster Foxe his woords , which are these that follow .

31 Because the matter , saith he , being of no small importance , greatly appartaineth vnto the publike vtilitie of the church , and least a●● should misdoubt me herein to follow any priuat interpretation of 〈◇〉 owne , I thought good to communicate to the Reader , that whic● hath benne imparted to me , in the opening of these misticall number● in the foresaid booke of reuelation contained , by occasion as foll●weth &c.

32 As I was in hand with these histories &c. Being vexed , & turmo●led in spirit about the reckoning of these numbers , & yeares , it so happened vppon a sunday in the morning , lying in my bed , & musing abo●● these numbers , that suddenly it was answered to my mind , as with maiesty thus , in wardlie saying within me . Thou foole , count these monet● by sabaoths , as the weekes of Daniel , are counted by sabaoths . The Lord I take t● witnesse , thus it was , where vppon being thus admonished , I began t● reckon the forty twoo moneths by sabaoths , first of months , and tha● would not serue , and then by sabbaoths of yeares , and then I begann● to feele some probable vnderstanding , yet not satisfied therewith , eft●sones I repaired to certaine merchants of my acquaintance , of whom● one is departed , a true , and faithfull seruant of the Lord , the other tw● yet liue , and are witnesses hereof , to whome the number of these foresaid moneths being propounded , and examined by sabaoths of yeares the whole somme was found to surmount to twoo hundreth Ninety four● yeares , containing the full , and iust time of the foresaid persecutions neither more nor lesse &c.

33 Thus farr M. Foxe , wherein thou art to vnderstand , good Reader ▪ that all his drift is to proue , that the diuel hauing benne tied vpp 〈◇〉 thousand yeares ( as is mentioned in the Apocalipse ) was loosed at th● same time , that pope Bonifacius the Eight be ganne to reigne , which was in the yeare of our lord , as he saith a thousand twoo hundreth , ninety ●are , at what time he imagineth , that Antichrist beganne , because Po●e Bonifacius made the sixt booke of the Decretalls , and confirmed the ●rders of Friars , geuing them great priuiledges . And to the end this is deuise may haue the more probabilitie , he seeketh to apply the ●uerplus of a thousand yeares , from Christs time vntill Pope Bonifa●●us ( which were twoo hundreth ninty foure yeares ) to the twoo and ●orty monethes mencioned in the Apocalipse , and to that purpose , in●enteth his fond reuelation , counting the said moneths by sabaoths of ●eares , allowing seauen yeares to euery moneth , by which account , ●e , and his merchants , found the number of twoo hundreth Ninety foure ●eares , which saith he , was the full , and iust time of their persecution , nei●●er more , nor lesse .

●4 But this is euidentlie false , for the yeare of our Lord twoo hun●reth Ninety foure , Baron . an . 294. fell vppon the Eleauenth yeare of the Emperour Dio●lesian , who raigned twentie yeares , and besides his former persecu●ions , raised one of the greatest , that euer was in the Nineteenth yeare ●f his raigne , which was the yeare of our Lord , three hundreth and ●woo , that is to say , Eight yeares after the time , that the persecution ●hould haue ceased , according to M. Foxes dreame : And after Diocle●●an , and Maximian who raigned with him , succeeded Galerius , and Con●●antius , vnder whome also the persecution continued some yeares , with great violence in the East partes . And after them againe , the church was persecuted vnder Maximinus , and Maxentius , vntil Constantin the great ouerthrew Maxentius , and receiued the christian faith which was ( as Eusebius reckoneth ) in the yeare of our Lord three hundreth Eighteene , though Cardinal Baronius assigneth it to the yeare three hun●reth and twelue , neither did it then cease generallie , but was con●inued in the Easte parts vnder Licinius , for Eight , or Nine yeares after .

●5 So that though wee make the most fauourable reckoninge that may be , to iustifie M. Foxes reuelation , his count of moneths by sabaoths of yeares , falleth at least Eighteene yeares , short of the time that Constantine receiued the faith , and ceased the persecution only in the west partes , which were then subiect vnto him , whereas it also continued longer ( as I haue said ) vnder Licinius in the East . Wherebie his reuelation ap●eareth to haue proceeded , either from a false , or lying spirit , or from his owne fantasticall braine , intoxicat with heresie yoined with ignorance , of the true Chronologie of ●●mes , wherein no man can suppose that the holly Ghost ( if it had b● his reuelation ) could haue erred one minute of an hower , and doth M. Eoxe desire it should be also vnderstood of his computati●● which he saith contained , the full , and iust time of the persecution , neit●●● more nor lesse .

36 But what should I say of this vanitie in his praeposterous app●●cation of the twoo , and forty moneths mentioned in the Apocalip●● to the first twoo hundreth Ninetie foure yeares of persecution af●●● Christ , which as the Authour of the warneword signifieth , all 〈◇〉 Ancient Fathers vnderstand to make the three yeares and a ha●● wherein Antichrist shall raigne , and persecute the church in the e● of the world , before the generall iudgement , which also other p●●ces of the holly scriptures , as well in the Apocalipse , as in Dan●●● doe confirme , seeing the time of Antichrists raigne , is reckon in the Apocalipse , aswell by a thousand twoo hundreth sixty dayes , as Forty twoo moneths , Apoc . 11. both which accounts make iust three yeares , a●● a halfe , signified in like manner both in Daniel , and also in an oth●● place of the Apocalipse , Dan . 11. Apoc . 12. by tempus , tempora , & dimidium temporis , time , times , and halfe a time . And therefore I conclude concerni●● M . Foxe , with the authour of the warnewoords censure vppon this ●●uelation , who saith , no lesse pleasantlie , then truly , that he finde nothing so true , or credible therein , as those wordes of the spirit 〈◇〉 M. Foxe , thou foole , for that he is therebie sentenced to be a foole 〈◇〉 reuelation , that is to say , a notable , and autenticall foole , and f●● such a one he hath registred himselfe . And thus much for their reu●lations .

37 I will only add hereto a famous vision , or apparition , whic● Andreas Carolostadius ( one of Luthers first disciples ) had in Basile●● This Carolstadius , being Archdeacon of wittenberg , and hauing e●braced Luthers doctrin , was driuen thence by him after a while , vppon priuat quarrels betwixt them ( worthy to be vnderstood , if I ha●● time to relate them ) and was so persecuted by him , that he was fo●ced to flee to the Sacramentaries in Basilea , who receiued him wi●lingly because he was an enemy of Luther , though in the matter o● the sacrament he dissented from them . And one day as he was preaching , there came a huge tall man into the church , and stood ha●● by one of the magistrats , though he was seene of none but of C●rolostadius himselfe , and departing thence after a while , he went t● Carolostadius his house , where he found his sonne , Epist . Basileensium de morte Carolostadij . vide Alanum Copum dialogo 6. c . 32. whom he tooke vp ●s though he would haue cast him against the ground , but in the end ●●e sett him downe againe , and bad him tell his Father , that he within ●hree dayes would come for him Carolostadius after his sermon was en●ed , and before he came home to his owne house , asked the magistra●e ( neere to whome he saw the huge greate man ) who he was that ●tood by him at the sermon , describing him vnto him , but he told him , that he saw none such , and vnderstanding when he came ho●e , what had passed there , he tooke such a fright , that he fell sicke , ●nd died within three dayes , Stanisla . Reschius in Euangelic . sectar . centur . parag . Carolstadiani . as the diuell ( for so he was ) had fore●ould . And thus it pleased God to shew his iudgement notoriouslie ●n this manner , rather vppon him , as it may be presumed , then vppon diuers others of his companions , for that he was the first priest of all the sectaries , that presumed to marry : which he did publikelie in ●he church of Wittenberg , with great solemnitie .

●8 This shall suffise concerning the rapts , miracles , reuelations , and ●●visions of Lutherans and Caluinists , for other then these , and such of like qualitie , I haue not read , nor heard of , neither doe they challenge any other to them selues : so that it is most cleare , that they ha●e not those externall signes of Gods vnion , which it hath pleased him to shew in his seruants , in all ages , and times , but rather the cleane contrarie , to wit , familiaritie with wicked spirits , idle dreames , and other manifest illusions , or els foolish fictions of their owne , discouering both their vanitie , and their impietie .

39 Yt resteth now to examine , what exceptions they take against our miracles , and what reason they haue to doe it . First they say commonlie , that miracles are ceased in the church of God , and that they were necessarie only for the conuersion of Infidels , and to proue it , they shew , that some kind of miracles , which were ordinarie in the time of the Apostles , ceased many hundreth yeares a goe , as namely the gift of tongues , and some other whereof we read in the acts of the Apostles . Whereto I answer . First that if it be true , that miracles are vtterlie ceased in the church , why haue their owne cheefe doctors , attempted diuers times to doe miracles , as to raise dead men , and to expell diuels ? Is it not manifest thereby , that they themselues beleeued , theat the power of doing miracles doth still continue in the church ? Secondlie I say , that it litle importeth , that some of the miracles which were done in the Apostles time , are either now ceased or els are not so ordinarie , as then they were , for no man houldeth that a miracle once donne , must be alwayes donne : besides that , it was nec●●sarie then for the conuersion of Infidels , that miracles should 〈◇〉 more frequent , then now at this time amongst the faithfull , thou●● neuertheles it is now also conuenient , for the glorie of God , a● confirmation of the weake in faith , yea , and for the conuersion , 〈◇〉 confusion of heretikes , and secret Atheists amongst christians , th● there be some times notorious miracles in the church of God : whi●● also may be confirmed by the experience of Gods prouidence in th● b●halfe , whereby miracles haue benne donne in all ages , and chr●stian countries , euer since our Sauiours time , as I haue shewed a●readie , aswell in the Chap. 15. per totum . first part of this treatise , by examples of miraculous victories , as also in the Chap. 27. per totum . twenty seuenth chapter of this second part , where amongest other externall signes , of Gods interna● vnion with religious men , I haue exemplified the same by their operation of miracles in euerie age , euen vntill these our dayes , an● the like may be seene in Cardinall Bellarmin , Baronius , and diuer● others .

40 Yea but say they , those miracles were either fained , or wrough● by the meanes of the diuell , as the Magicians of Pharao , and diuers other amongst the Gentills , did many thinges which seeme● very miraculous to delude the people , and Antichrist also shall do● the like .

41 To this I say first , that the sectaries of our times , ascribing ou● miracles to the deceits of the diuell , imitate therein the Scribes , Pharisees , Matth . 12. D. Ambros . i● ser . 55 de Ger . & Pro . Hieron . contra Vigilan . Victor li . 2. de Persecut . Vanda●l . Painims , and ould Heretikes : for the Scribes , and Pharisees said , that Christ did cast out deuils in the power of Belzebub , the Painims attributed the miracles donne by the Martyres , to Negromancie . And the Arrians , Eunomians , and Vigilantians , said the like of the Catholikes , as testifie S. Ambroise , S. Hierome , and Victor in his historie .

42 Secondly I say , that it were no lesse then meere madnes to imagin , that the miracles testified by most graue historiographers , and most learned , and holly Fathers , haue beene all fained , for so should wee derogate from all humane credit , which whosoeuer should doe , he were not worthie to liue amongst men . For can any thing that relieth vppon the credit of men be counted true , if those thinges shal be esteemed false which the Saints of God ( who haue benne the lights of the church in their ages ) haue written , and reported vppon their owne sight , and knowledge ?

43 And to omit manie others , what shal wee say of S. Augustin , who ●●rtlie for the confusion of the Painimes in his time , and partlie for ●e instruction of weake christians , recounteth verie particularlie , a ●●eate number of euident miracles , wrought at Millan , Carthage , Hippo , S. Aug. de ciuitat . dei . li . 22. ca. 8. ●●d other places adioyning , which he either saw himselfe , or certainely new to be true : a● the recouerie of a blind mans sight , at the bodie of 〈◇〉 Geruas and Protase in Millan , whiles he was there , which holie bodies , ●auing benne long vnknowne , were discouered as hee saith , to S. Am●●ose by deuine reuelation . Idem . li . 9. confes . ca. 7. S. Ambros . li . 7. Epistolarum . epist 2. S. Aug. de ciuit . Dei li . 22. c . 8. And S. Ambrose himselfe also maketh men●●on , not onlie of that miracle donne vppon the blind man , but also ●f diuers others , wrought by the merits of those twoo hollie Mar●●res .

●4 But to returne to S. Augustin , he saith , that this miracle was donne ●hiles the emperour was at Milan . Immenso populo teste , & concurrente ad ●epora Martirum . A number of people being wittnesse thereof , and flocking to the Martires ! And shal wee say , that S. Augustin fained this , or the rest that ●e relateth of sundrie disseases ( and amongst them some most strange , 8. Ideus ibid . ●nd incurable by phisick ) miraculouslie cured , diuers dead men , women and children reuiued , and possessed persons deliuered , partlie by ●olie men , and partlie at the memories , and monuments of Saints , and particularlie of S. Stephen the Proto Martyr , of which miracles some were most admirable , and donne in S. Augustins owne presence , in so much , ●hat he saith , he caused them to be published in little bookes , or pamphlets , for the glorie of God . And such were the numbers of miracles donne at the same time , onlie at Hippo , where hee was Bishopp , that within two yeares space , they arriued almost to the number of seauentie , regestred in bookes ( though manie were not written , whereof he saith , he was most assured ) & in some other citties not farr from thence , he saith the number incomparablie exceeded the other , and in conclusion hauing recounted verie particularly , a most miraculous cure , done at the memorie of S. Stephen vppon a man and a woman ( brother and sister , who through their mothers malediction , were strooken by almightie God , with a most strange and terrible trembling of al their bodies , he sheweth the excessiue ioy of the people , saying thus . They exulted and reioysed to the praise of God without wordes , Ibid . with such a confused sound and cry , that our eares could scarse indure it , and what else was in their hartes , but the faith of Christ , for the which the bloud of Stephen was shed .

45 Thus saith S. Augustin , signifying not onlie the multitude of euident miracles wrought in his time , but also the notable effect thereof , in the confirmation of the Christian faith , to the greate glorie of God , honour of his Saints , and comfort of al his faithfull seruants . And sh● we then say , that S. Augustin fained all this , and that he had so litt● care of his conscience , to lie wittinglie , or of his reputation to giue 〈◇〉 Painimes , and enemies of christian religion ( against whome he wro●● so great an aduantage , as to bee able to conuince him of manifest li● in case he had forged , either al , or anie parte of those thinges which 〈◇〉 affirmed ? This is so incredible , that noe men of iudgemente can im●gin it .

46 And it is no lesse incredible and absurd , to thinke that al the m●racles , either of those times , or of these latter ages , were donne by t●● diuel , seing that verie manie of them did surpasse the powre of the d●uel , or of the Angels them selues , who can doe nothinge aboue natu●● without Gods special asistance , and therefore cannot giue sight to o● that is borne blinde , or life to the dead , which not onlie Christ and h● Apostles did , but also manie religious persons mencioned before , w● amongst other miracles which they wrought , reuiued the dea● as S. S. Sulpit . Seuer . in vita . S. Martini . Martin , Chap. 27. nu . 15.19.30 . & 37. S. S. Greg . in vita S. Benedicti . Benedict , S. S. Antonin hist . Tit . 23. c . 4. paragr . 7. parte . 3. Dominick , and lastlie Father

Horatius . Turselinus . in vita B. Frauncisci Xauer . li . 2. ca. 7.

S. Ber . in vita Malachiae .

Xauier in o● age , and manie other in former times , whome I haue not mencione● so that it cannot with anie probabilitie bee said , either that all m●racles are fained , or that they haue benne all donne by the diuel .

47 Therefore forasmuch as a true miracle , can haue no other autho● but God himselfe it is euident that God hath by miracles confirmed , n●● onlie the Roman Catholike religion in generall , but also monastica● or religious life in particular , seeing that Roman Catholikes , bein● withall religious men , haue in al ages wrought manie true miracle● testified by so manie graue authours , that it were impudencie to den● it . As now to speake , for examples sake , of some of these latter age● who can be so shameles to denie , the testimonie of that most famou● learned , and holie S. Bernard of matters de facto , donne in his owne tim● and by his owne familiar frindes , as that which hee writeth of S. Mal●chias , an Irish man , who was first a religious man , and after made b●shopp , and the Pops Legat in Ireland . Quo antiquorum genere miraculoru● &c. What kind of ancient miracles ( saith S. Bernard ) was there wherein Mal●chias did not excell ? He wanted not the spirit of prophesy , or reuelations , or power● punish wicked men , or the grace of healing and curing disseases , or of changing the mindes of men , or of reuiuing the dead . Thus saith S. Bernard , after he had related manie particular miracles in those kindes , donne by S● Malachias .

48 And speaking afterwardes of his death ( which was at Clareualle● where S. Bernard was then Abbot ) he declareth that when the bodi● of S. Malachias was brought in to the church to be buried , a boy , who ●as there by chance , and had his arme , and hand withered , and ●ye , that it serued to no vse , was cured by touching the hand of the ●olly man , with the cooperation of S. Bernard himselfe , Idem ibid . who saith ●●us . Et apprehensam aridam manum &c. I taking hould , of the withered , ●●d dry hand , applied it to the hand of the Bishop , which reuiued it , and ●●●e it life . For there liued still the grace , and gift of healing in him , ●●ough he was dead , and his hand was to the dead hand , as Helizeus the ●●ophet was to the dead man , in so much , that the boy , who was come thi●er with his hand lame , hanging vnprofitablie by his side , carried it home ●●nd .

●9 Thus saith S. Bernard , of a matter wherein he himselfe was an ●ctor . And of what authoritie his testimonie may be , throughout the ●hristian world , it may be iudged , by the reuerend respect which the ●ery enimies of Catholike religion doe beare him , seeing ,

Luther de abroganda missa . Melanch . Apolog . art , 5.

Caluin . in institut . ca. 10.

Gotfridus . li . 4. de vita Bernar . c . 4.

that Luther ●nd Melanchton speaking of him , call him Saint , and Caluin tearmeth ●im , pium scriptorem , a pious , or godly writter , and truly whosoeuer ●adeth his workes , cannot but acknowledge that he was illumina●d , and inspired by the holly Ghost . Besides that it appeareth , by all ●he histories that write of him , or of the time wherein he liued , that ●or his holly life , and very frequent miracles , he was held himselfe for miracle : and amongst others , Gotfridus a graue authour who liued ●ith him , testifieth , that in the Diocesse of Constans , he cured in one ●ay , tenne persons that were lame handed , a Eleuen blynd , and ●●gteene lame legged . Can it therefore be imagined , by any man of sen●● , and iudgement , that the miracles done by such holly men , were ●rought by the diuell ? For who shewed themselues throughout all ●he course of their liues , greater enemies of the diuell , then S. Ber●ard , S. Malachias , and such others , as they ? How many soules con●erted they to God , and freed from the diuells power , by their prea●hing , inducing men from sinfull life to repentaunce , and from vice ●o all vertue ? How many deuills expelled they from possessed per●ons , whereof S. Bernard relateth diuers notable examples , S. Bernar . in vita Malachiae Guliel . Abbas in vita S. Bern . li . 2. 3. & 4. Matth . 12. of S. Malachias , as others also recount the like of S. Bernard ? In respect whereof they , and their miracles may be defended , and cleared from his calumniation ▪ as our Sauiour defended , and cleared himselfe , and ●is miracles from the like , when he said , that if he did cast out diuells ●y the power of Belzebub ( as the Iewes charged him to doe ) it must nee●es follow , that the deuils kingdome was deuided in it selfe , and that the deuill was become his owne enemy .

50 This wilbe euident in the miracles of these holly men , if 〈◇〉 consider what the deuill could gaine by helping them to delude 〈◇〉 people there with , for though it should be true , which our adue●●●ries say ( to witt , that the Catholikes of those dayes , taught , toget●●● with the faith of Christ , diuers superstitions , neuertheles ) they c●●not with any reason deny , but that men were saued in that christ●●● religion , especiallie in that time , when no other was knowne . 〈◇〉 what soeuer our aduersaries , may thinke of the saluation of Cath●likes , now , when the light of the ghospell ( as they say ) shine● yet at that time , when their candle was vnder the bushell , and 〈◇〉 other christian religion taught , and preached , nor other church Christ seene , or knowne in the world , but the Roman Catholi●● church , they cannot be so absurd to say , that such holly men , yea , a●● all others professing the Catholike faith were damned , but must n●des confesse , that those who professed the faith of Christ , in the ma●ner that then it was taught , and liued well with all , were saued the merits of Christs passion .

51 Therefore , I say , that seeing by those miracles of S. Malachias , Bernard , and such other as they , the faith of Christ was confirmed a● established , and infinit numbers of men , moued to follow their 〈◇〉 doctrine , and example , in pennance , mortification , hate of sinne , a● vice , and in the exercise of all vertue , to the saluation of their soul● it must needes follow , that the diuell could gaine nothing by f●●thering such miracles , but that he lost excedinglie therebie , aduanci● the glory of Christ , and of christian religion , and helping to saue me● soules , whose perdition , and damnation he desireth . So that if the d●uel helped S. Malachias , S. Bernard , and such other religious men to d● miracles , it seemeth that he played booty with his enemies agai●●● himselfe .

52 Besides that , diuers of those miracles were such , that they su●passed the deuils power ( as I haue already signified ) and could not 〈◇〉 donne by any , but by almightie God . Qui facit mirabilia magna solus . W● only doth great meruailes , Psal . 71. or miracles , that is to say , thinges aboue natu●● and therefore the miracles which Antichrist shall doe , shalbe fu●● only , as the deuil can worke , by naturall meanes , or by deception 〈◇〉 the sight , and so they shall not be true miracles , though they shall se●me miraculous , to the common sort of people . In which respect t● Apostle calleth them , 2. Thessal . 2. Mendacia , that is to say , miracles in apparence an● not in deede .

●● And here in I wish it to be noted , that one , and the selfe same ef●ect , may be wrought both miraculouslie , and naturalie , and therefore ●ay be in one man a miracle , and none in an other . As for example , ●●me disease which is naturallie curable by medicin , may be cured wi●●out medicin , by deuine power giuen by almightie God to his saintes , ●ther in heauen or on earth , who when they cure diseases , by prayer , ●●r benediction without medicin , they doe a miracle , though the same ●ight be neuer so easelie cured otherwaise : whereas the deuil working ●●e same effect by some natural , though secret , & hidden meanes , doth ●o miracle , and this is the difference betwixt many miracles done 〈◇〉 Gods seruantes , and the like strange effects wrought by the de●il .

●4 But heere I would be glad to knowe , at what time true miracles ●eased , and diabolicall illusions beganne in the church ? For they nei●her can , or doe deny , that Christ gaue the Apostles and other his di●iples , power to doe miracles , and it is also euident in the scrip●ure , that he promised the same to those that should beleeue in him , Mar. 16. ●●ying . Signa autem eos qui crediderint , haec sequentur &c. These signes ●●all follow them , which shall beleeue in me , they shall speake strange ton●es , they shall take away serpentes , and if they drinke any deadly , or poi●●full thinge , it shall not hurte them , they shall lay their handes vppon the ●●ck , and they shall recouer . Thus said our Sauiour , giuing to vnder●●and , not that euery christian should haue this grace or gift of mi●acles ( for in the very Apostles time , there were infinit numbers of ●hristians conuerted by them , which had it not ) but that it should ●emaine in his church amongest the faithfull , & be exercised by some , ●rom time to time , for his glory , and the edification of his seruantes , ●hereof wee haue seene continuall experience , euen vntill this day . And therefore , seeing our aduersaries say , that our miracles are illu●ions of the diuell , it is reason , that they tell vs , at what time the ●rue miracles ceased , and if they cannot assigne vs the yeare of our ●ord , let them assigne vs the age , and we will conuince them , with the ●xperience of most manifest miracles donne afterwards , witnessed by the grauest authours , and hollyest men of the time wherein they ●iued , yea , and we will shew them now in these last ages , as wonderfull miracles , as any in former times .

●5 For what could be more stupendious , and more free from all suspicion , either of humane fraud , or of Diabolicall illusion , then a miracle donne at the tombe of S. Vincent Ferrer , a Dominican frier , w● died in the yeare of our Lord , a thousand foure hundreth and Eightee●

56 The story breeflie is thus . A woman falling mad , and desiri●● greatelie to eate mans flesh , required some of her husband , a● being denied it , S. Antoninus histor . par . 3. Tit . 23. c . 8. paragr . 9. killed a child of her owne , not past twoo yeares o● and deuiding him in to two partes , boiled the one halfe , which h● husband , comming in shortly after , tooke out of the pott , and ca●ried both the parts to S. Vincents tombe ( who died latelie before , an● was then famous for dayly miracles ) and it pleased God for the m●rits of his seruant , to restore the child to life , and integritie of bod● as it is testified by diuers graue men , and amongst others , by the mo●● learned , and holly bishopp of Florence , Saint Antoninus , whose ma● notable workes , are witnesses of his learninge , piety , and great iu●gement , besides that his holly life , and miracles were such , that he w● canonized for a Saint .

57 This worthy bishop , speaking in his historie of S. Vincent ( wh● liued in the same age ) affirmeth of this miracle , that it was so f●mous in Britany , where it was donne , that the people flocked fro● farre , and neere , to see the child , and all of them saw , saith he , a mark or scarre , Idem Ibid . remaining in the body of the child in manner of a threed : and he addeth further , that he himselfe had seene , the autenticall testimonies 〈◇〉 notaries , witnessing that Eight and thirty dead men , had benne reu●ued after the death of S. Vincent in diuers parts , by his merits , and intercession , and that the said testimonies were taken by commission giuen by the Popes Nicolas the fifth , and Calixstus the third , to enquir● of his life , and miracles . And lastly that the Pope Calixstus , after du● examination of the whole processe , by Cardinals , and Bishops , canonized him for a Saint , with the consent , and approbation of a● the court of Rome , which I haue thought good to note here , to th● end it may appeare , that Neither . S , Antoninus reported these thinge● vppon slender ground , nor that any man can with reason reiect hi● testimonie .

58 But what neede we alleadge miracles of former ages , seeing that the age wherein we lyue , hath abounded with notable example● in diuers partes of christendome , as in Rome , Loreto , and Luca in Italy● Mondeuy in Sauoy . And to omit many other more ancient , at Munic● in Bauier , at the body of S. Benno , not past twoo yeares agoe . At wha● time also it pleased our Sauiour to glorifie his owne name , in the blessed virgin Mary his Mother , by many admirable miracles donne at he● image , at Montague , neere to Sichen in Brabant , and there ( amongst ●iuers other cures of incurable , and inueterate diseases ) to reforme , ●nd rectifie the shape of a most mishapen , and deformed criple , borne ●ith his knees so fast ioyned to his breast , that they could not be se●erated , and his legges fastened to his theighs , and they to his belly ●ith one skinne , whereby he was faine to goe vppon his handes with ●he helpe of two litle stilts , vntill he was 23. yeares ould , at what time ●e receiued his perfect shape , by the miraculous helpe of our blessed ●ady .

●9 The truth whereof , and of many wonderfull circumstances in ●is cure , hath benne so autenticallie proued , and the man himselfe so ●nowne , to many thousandes of people in the lowe countries , both ●efore the miracle , and since , that no man that hath not a brazen face , ●an be so impudent to deny it , or can with any shew of reason ascribe 〈◇〉 to the deuil , whose workes cannot exceede the power , and limits ●f nature , as this did , which any man must needes confesse , that shall ●ead the story thereof , written aswell in Latin by Iustus Lipsius , Iustus Lipsius in Diuae Sichem ●si si●e Aspricolli . as by ●thers in French , and translated out of French into English , by M. Chambers a learned , and vertuous priest of our nation , who hath also ●raefixed thereto a learned epistle , and preface of his owne concer●ing miracles , in which respect , I may be the breefer touching that matter .

60 Neuerthelesse I cannot omit , to say some what of a famous mi●acle , donne the last yeare in the Diocesse of Bisanson in Burgundy , at a place called Fauerney , in the feast of Pentecost , or whitsontide , at what time the blessed Sacrament , being sett forth in a reliquarie within a tabernacle , vppon a table of wood which was couered with alter clo●hes of linnen , and enuironed with silke curtaines , vnder a canopie , with many candels , and lights burning about it , it chaunced that some ●nuffe of a candell , falling vppon the linnen clothes in the night , sett the same on fire , in such sort , that the tabernacle , and the table it selfe , ●nd all the furniture about it was burned , and consumed to ashes , whe●eas the blessed Sacrament , with the reliquarie wherein it was placed , being safe , and vntouched , stood still suspended in the aire without any support , & so remained al whitsonday , and the munday following , during which time , not only al the people of Fauerney , but also thousandes of others , moued with the fame of the miracle , repaired thither to see it : And vpon the Tuesday , following , the curat of a parish not farre from Fauerney , being there , and saying Masse at the high aulter of the same church , it pleased God , that at the time of the eleuation of the Ma● the reliquarie , which hanged in the aire , with the blessed sacram● in it , descended of it selfe , by litle and litle downe to a table , whi● was sett vnder it decentlie couered , and there placed it selfe vppon a c●●porall , which was also spread vppon the same table : and this 〈◇〉 donne in the presence and sight , of a great multitude of people , a● witnessed by a publike testimonie of Monseigneur de Langut , Arcbishop of Besanson , and prince of the Empire , vppon autenticall i●formation taken of the whole matter , exactlie and maturelie desc●●sed ( as he signifieth ) in his Archipiscopall consistorie , with the as●stance , and aduise of a great number of Deuines , Canonists , and Ciu●lians , and the interuention of his sollicitour , and atturney generall , 〈◇〉 which I say appeareth by his testimoniall letters , printed in Bisans● and dated the 10. of Iuly , of the last yeare , a thousand sixe hundreth a● eyght .

61 And if common fame may warrant the relation of matters n● yet published in print , I may add also diuers notable miracles , hapn● in our contry of late yeares whereof the fame hath benne , and is ve● publike , euen in forraine countries , as to omitt others , that the bo● of Sr. Gerard Braybrooke knight , buried twoo hundreth yeares ago was found the last yeare in S. Faythes Church in London , with t● flowers very oderiferous , Maij an . 1608. which were cast in to the graue with hi● together with a Breue of Pope Bonifacius the Ninth . And because the c●rious Reader may desire perhaps to see the forme , and contents 〈◇〉 the said Breue , which was so miraculouslie preserued , I haue thoug● good to lay downe the coppy of it here , which is as followeth .

62 Bonifacius Episcopus seruus seruorum Dei , Dilecto filio nobili viro Gera●do Braibrooke iuniori Militi , & Dilectae in Christo filiae nobili Mulieri El●zabethae eius vxori Lincoln . Diocesis salutem , & Apostolicam benedictione● Prouenit ex vestrae deuotionis affectu , quo nos & Romanam Ecclesiam reueremi● vt petitiones vestras , illas praesertim , quae animarum vestrarum salutem resp●ciunt , ad exauditionis gratiam admittamus . Hinc est quod nos vestris suppl●cationibus inclinati , vt confessor quem quilibet vestrum duxerit eligendum , omnium peccatorum vestrorum , de quibus corde contriti , & confessi fueritis , sem●tantum in mortis articulo , plenam remissionem vobis in sinceritate fidei , in vn●tate sanctae Romanae Ecclessae , ac obedientia , & deuotione nostrae , vel successoru● nostrorum Romanorum Pontificum Canonicè intrantium persistenttbus , authoritate Apostolica concedere valeat , deuotioni vestrae tenore praesentiam indulge●mus . Sic tamen , quod idem Confessor , de his de quibus fuerit alteri satisfact● impendenda , eam vobis per vos , si superuixeritis , vel per haeredes vestros , si tunc ●té transieritis faciendam , iniungat quam vos , vel illi facere teneamini , vt pre●●tur . Et ne ( quod absit ) propter huiusmodi gratiam , reddamini procliuiores ad il●●ta in posterum committenda , volumus , quod si ex confidentia remissionis hu●●modi aliqua forté committeretis , illa praedicta remissio vobis nullatenus suffagetur . ●ulli ergo omnino hominum liceat hanc paginam nostram concessionis , & volun●tis infringere , vel ei ausa temerario contraire . Si quis autem hoc attentare prae●pserit , indignationem omnipotentis Dei , & B. Petri , & Pauli Apostolorum eius , ●●ouerit incursurum . D. Romae apud Sanctum Petrum , nono Iunij . Pontificatus ●●●tri , Anno Secundo .

●● Thus farre are the wordes of the Breue . The effect was , that Pope ●●nifacius , gaue to Sir Gerard Braibrooke the younger , and the Lady Eliza●●th his wife , licence to make choise of a ghostlie father , who might at ●he hour of their deathes , giue them plenary indulgence of their sinnes , ●ppon foure conditions . The first was , that they should be contrite in ●arte , and confessed . The second , that they should remaine in the vnion ●f the Roman Church , and in the obedience of the lawfull Bishopp ●herof . The third , that their ghostly father should enioyn themto make ●ull satisfaction , either by themselues , or by their heires , to all such as ●hey should haue anie way defrauded , or wronged , and that they , or ●heir heires should performe it . The fourth was , that they should not ●resume in hope of this pardon , to commit anie vnlawful act , in the meane time , for in so doing , the said graunt of pardon , should bee vtter●ie void , and of no effect .

46 This is the effect of the Breue , whereby it hath pleased almightie God , partlie to conuince a common calumniation of our aduersaries 〈◇〉 who are wont to say , that Catholikes are licenced to sinne by the Popes pardons , whereof the contrarie is euident in this Breue : ( and part●ie to approue , not onlie our Catholike religion in generall , but also the Popes authoritie in perticular ( namelie in the matter of indulgences ) seeing it is euident by this miracle , that Sir Gerard Braibrooke , beinge a catholike , and vsing the benifit of the popes indulgences , at the hour of his death , was so acceptable to almightie God , that it hath pleased his deuine Maiestie , to giue such a publike testimonie thereof , as heere hath bene declared .

65 It beeing most manifest , that almightie God hath continued the powre and grace of miracles in the Roman Church , from the Apostles time , euen vntill this day , and that these miracles haue benne so testified , that there can be no doubt thereof , and manie of them so farr surpassinge all naturall meanes , that they could proceede from no other authour but almightie God , it followeth that the same Catholike R●man Church , is the true church of Christ , seeing it hath alwaies h● and hath still , such an vndoubted testimonie of Gods assistance , and 〈◇〉 approbation of the doctrin taught therein . And for asmuch , as th● that haue excelled in this gift , and grace of miracles , haue benne for 〈◇〉 most parte religious men , professing the obseruation of the euangelic● counsels , it also followeth , that religious and monastical life , is m● gratefull to almightie God ▪ & that the true professors thereof are v●●ted with him . And againe , seeing that one the other side , al the sectar● of our time are professed enemies , aswell of the Catholike Rom● church , as of our religious life , and no way participant of the grace 〈◇〉 miracles , it is euident , that they are noe lesse voyde of all vnion wi● allmightie God , then of the perfection , and truth of Christian ●●ligion .

Magdebur . cent . 1. li . 1. c . 10. 66 But heere our aduersaries will say , that wee doe them wronge 〈◇〉 exact miracles of them , seeing there were diuers greate prophets in t● old testament , which did no miracles , and namelie S. Iohn Baptist , thoug● he was ( as the Magdebergenses say ) held by the Pharisees for an heretic● Wheteto I answer , that neither the ould prophets which did no mir●cles , nor S. Iohn Baptist , taught anie thinge contrarie to the commo● doctrin , and much lesse deuided themselus schismatically from the pa●●ors of the church at that time , as the sectaries now doe , and therefo●● the Pharisees being demaunded by our Sauiour , Ioseph . li . 18. de antiq . c 7. Magdebur . vbi supra . what they thought ● S . Iohns Baptisme , did not disalow it , and Iosephus testifieth , that S. Io●● Baptist was a verie good man , and highlie esteemed of the Iewes for h● great vertue : whereby it appeareth sufficientlie , that the Magdeburgen● abuse their readers shamefullie , when they affirme that he was held b● the Priests and Pharises for an heriticke .

67 Besides that it is altogether needelesse , that hee should confirm●● his preaching by miracles , seeing his speciall commission was no othe● but to preach Christ who was then liuing , & confirmed both S. Ioh● preaching , and his owne by infinit miracles . So that the example of S Iohn Baptist , and some of the other prophets of the ould law , cannot excuse our aduersaries from our iust demaund of their miracles , seeing they teach a new doctrin , without anie commission from the pastor of the church : Rom . 11. ●●●b . 5. for as the Apostle saith . Quo modo praedicabunt , nisi mittantu● How shall they preach , except they bee sent ? Et nemo sumit sibi honorem &c. An● no man taketh honour vppon him in Gods Church , except hee bee caled of God , 〈◇〉 Aron was .

68 Therefore there are two kindes of missions , and vocations , th● ●●●inarilie by the authoritie of lawful superiours , and the other extra●●●inarie from God imediatlie , it is reason , that whosoeuer is sent to ●●ach , either by the one , or by the other , he shew his commission , or 〈◇〉 no man is bound to beleeue him : those that are sent to preach by ●●●ir lawfull and ordinarie superiours , haue their warrant from them , ●●ich they are alwaies able to shew , as euerie preacher , and minister in ●●gland , can shew his authoritie to preach , and teach from his bishopp , ●t those that are sent immediatlie from God , must either proue their ●mmission by miracle , or els they are not to bee beleeued . When God ●mmaunded Moyses , to take the gouerment of the children of Israel , Exod . 4. and deliuer them out of the hands of Pharao , Moyses answered . Non credent ●i , neque audient vocem meam &c. They will not beleeue me , nor heare my ●ce , but will say , God hath not appeared vnto thee . Wherevppon God gaue 〈◇〉 powre to multiplie miracle vppon miracle . Vt credant , saith he , quod ●aruerit tibi Dominus . To the end they may beleeue , that God hath appeared vn●●hee .

Also when our Sauiour came to preach the new law , hee proued ●s commission from his Father , by continual miracles , not withstanding ●at the scriptures of the ould testament , gaue sufficient testimonie of ●m , in so much that he said himselfe . Si opera non fecissem in eis &c. Ioan . 15. If I had 〈◇〉 donne workes amongst them , which no man els hath donne , they should not haue ●●e , that is to say , they should not offend , in refusing to receiue my do●●rin . And in like manner , when he sent his disciples to preach , he gaue ●em power withal , to heale the diseased , to raise the dead , to cleanse ●●pers , & to cast out deuels , and they preached euerie where , Matth . 10. Mar. vltimo . saith the scrip●●re , Domino cooperante , & sermonem confirmante sequentibus signis . Our Lorde ●rkinge with them , and confirminge their speech with signes , or miracles , which ●lowed the same . D. Aug. li . 22 de ciuit . c . 8. Philip . Melan . in ca. 3. Matth .

●0 Herevppon S. Augustin , teacheth that miracles were necessarie , ●or the conuersion of the world . And Melancthon himselfe ( who was ●ne of Luthers dearest dearlinges ) affirmeth , that when there is greate ●arknes , and obscuritie in the world , God doth cal and send new teach●●s or preachers , and add also miracles thereto , to the end , that their ●ission may be certainely knowne .

●1 For this cause I say , we iustlie exact miracles of our aduersaries , be●use they pretend their vocation from God himselfe imediatlie , not ●auinge anie mission from the superiours of the Church , againste ●home they haue rebelled , teachinge a new doctrine contrarie to ●heirs , and to that which hath benne generally receiued . And where●s they pretende to haue scripture for their warrante , and that therefore they neede no miracles , they are to vnderstand , that in 〈◇〉 their case of extraordinarie vocation , and mission which they ●tend , it suffiseth not to alledge scriptures ( for soe doe all heretic●● aswell as they ) except they also shew by extraordinarie meanes ( th● to say by miracles ) that they haue the true sence thereof : and this 〈◇〉 appeare by the proceedinges of our Sauiour himselfe , and his Ap●●les , for although the scriptures of the old testament , gaue ample t●●monie of him , and that both he himselfe , and his Apostles allead●● them aboundantlie to the Iewes , according to their true sence , yet ●●uertheles because they deriued not their authoritie of preaching , fr● the ordinarie pastors , and gouernours , established by the law of M●ses , they confirmed their doctrin , and proued their mission by mirac●● shewing euidentlie therebie , that their sence , and vnderstanding the scriptures was true , which otherwaise might still haue benne● controuersie , betwixt the Iewes and them .

Ioan Sleidan histor . li . 5. vide Martin . Cromer . li . 1. colliquio . 72 Therefore Luther had reason when ( as Sleidan reporteth ) he w●●te to the senate of Mulhusium ( concerning a new preacher amon● them called Muncerus ) requesting them to examine him , who g●● him commission to preach , and if , saith Luther , he say , that God ga●● him , let him be vrged to proue it by some euident miracle , which if he ca● doe , them let him be reiected : for God alwayes vseth to shew his will by ●●racles , when he will haue the ordinary custome , and course of doctrin to changed . This iudgement gaue Luther himselfe , against Muncerus , w● being one of his owne brood ( though then declined from him ) a● teaching other nouelties , alleadged scripture no doubt , as plentifu● as Luther himselfe , which neuertheles Luther would not allow , exc● Muncer could eyther shew an ordinarie vocation , or proue his ext●● ordinarie , and secret commission , by miracles .

73 In like manner , I say to Luther , and all his progenie , with fa● more reason , that seeing the Catholike Roman church , is deriued fro● Christ himselfe , and his Apostles , by a continuall succession of ●●shops , without any interruption ( which cannot be denied ) and th● they cannot shew , at what time the succession of Christs doctrin , ce●sed in the said succession of Bishops , we iustlie require of them , th● if they will teach vs a new doctrin out of the scriptures , they eyth● shew their commission from the superiours of the church , or els pro● it by miracle , whereby we may know that they vnderstand the sc●●ptures aright , for otherwise wee shall alwayes haue more reason 〈◇〉 beleeue our pastors , then them .

74 For seeing that our pastors , are successiuelie descended from t● Apostles , as I haue said , and haue had hitherto the possession of the ●●riptures , and conserued the same , wee are to presume , that they haue ●o had , and conserued the true sence thereof , especiallie seing our ●●niour promised to his church , his assistance to the worldes end , Mat . 16. Ibid . Matth . 18. 1. Timoth . 3. and that 〈◇〉 gates shall not preuaile against it , yea , and commaundeth vs , to hold 〈◇〉 Ethnicks , and publicans , all those , that will not heare , and obay it . In ●hich respect , S. Paule also calleth it , the pillar and stay of truth . And ●erefore , forasmuch as an inuisible church ( such I meane as the ●●otestants imagin ) cannot be heard , and obayed , according to our ●●uiours commaundement , his promise of continuall assistance , must ●●edes be vnderstood of the visible church , that he , and his Apostles ●●nted , from which we directlie deriue ours , prouing it inuincibly , 〈◇〉 be the same church , not only because we haue had a continual suc●●ssion , both of bishops , and doctrin , from the Apostles euen vntill ●●is day , but also because otherwise it must needes follow , that the ●●sible church of Christ hath failed , and lost his spirit and assistance , ●●ntrarie to his promise , which were blasphemous to say , and most ●●surd to imagine .

Therefore I conclude , that seeing our aduersaries , haue neither ●●ccession from the Apostles , nor lawfull mission from the superiours 〈◇〉 the church , neither yet doe by miracle proue , or confirme their ●●traordinarie vocation , and sence of scriptures ( which they pretend 〈◇〉 haue from the holly Ghost ) we haue iust cause , to hould them for ●●ose , of whom Christ forewarned vs , when he said , Ioan . 10. that some should ●ne in to the fould , not by the dore , which is the ordinarie way , but by the ●●d●w , to kill , and destroy the flock .

●● Now then good Reader , I am to request thee seriously to ponder , & ●ay with thy selfe , what a blindnes , or rather senceles stupiditie , hath ●azed those men , which see not the cleare sunne shyne of Gods glory , ●anifest in all former ages , yea , and in these our dayes , by most nota●●e , and euident miracles , but doe reiect them as diabolicall illusions . 〈◇〉 though our Sauiour Christ , not with standing the bitter passion , ●hich he suffred for his spouse the church , and the promise of his ●●olly Spirit , and assistance , had suffred the same to be abused , and de●eiued by the deuil , for so many hundreth yeares together , euen vnder ●he maske , and pretence of his owne name , and faith , which is so ab●●rd , and ridiculous to thinke , that when they laugh , and iest at our ●iracles ( which they doe because they cannot tell with reason how ●o impugne them ) they make themselues ridiculous , or rather to say ●ruly , worthy of pity , and compassion , in that boasting so much of faith , as they doe , they shew themselues neuertheles more in●dulous , and faithlesse , then infinit numbers of Pagans , and Infid● who by the like miracles , haue benne conuerted to the chris● faith .

77 For what argument is there so potent to persuade , or so ma●●fest to conuince in matter of religion , as a true miracle , surpassing 〈◇〉 power of all creatures , which must needes be an vndoubted testimo● of a deuine operation for the confirmation of truth , and therefor● hath alwayes accompanied true religion , as wee may perceiue by miracles , aswell in the ould testament , as the new . In which ●pect , also S. Augustin alleadgeth the authoritie of miracles in 〈◇〉 Catholike church , for the confutation not only of Painimes , but a● of all Heretikes , saying that the Catholike church hath euer preu●led , S. Aug. To . 6. de vtilitate credendi li . 17. S. Ambros . Ser . in festo SS . Geruasij & Protasij . Ioan . 9. hereticis miraculorum maiestate damnatis , heretikes being condem● by the maiestie of miracles . And S. Ambrose also vrgeth notablie , 〈◇〉 glory of miracles against the Aerrians , so that we may say to our ●uersaries , as our Sauiour said to the Pharisees , who being taxed him of willfull blindnes , after his manifest miracle donne vppon man that was borne blind , asked him . Numquid & nos caeci sun● What , and are we also blind ? whereto he answered . Si caeci essetis ● Yf you were blind in deede , you should not haue sinne , but because you ● wee see , therefore your sinne remaineth . Wherein our Sauiour gaue th● to vnderstand , that if their blindnes had proceeded of meere ig●rance , it had benne the more excusable , but forasmuch as it pro●●ded of willful obstinacie , flowing from an ouerweening of their ow● knowledge , and wit , therefore their sinne could not be excused : a● so I say , we may iustly say to our aduersaries , who presume so mu● of their owne knowledge , and are so bent to the defence of th● conceits , and fancies , that they willfully shut their eyes , agai● the bright sunne beames of Gods most miraculous workes , donne confirmation of the catholike Roman religion , whereby their w●full blindnes , and consequentlie their sinne is inexcusable , and th● shew themselues , Ioan . 9. to be of those . Qui vident , & caeci fiunt . Which 〈◇〉 and become blind , as our Sauiour said of the pharisees : our Lord op● their eyes , with the light of his grace .

For the finall conclusion of the question , concerning the Euangelicall Counsells , and religious life , the matter of religious vowes is debated , and defended against our aduersaries . Also , that the continencie of clergy men , is beneficiall to the common wealth , and that certaine wicked , Emperours , who hau● sought by lawes to restraine , & to prohibit monasticall life , haue bene seuerelie punished by almighty God for the same . Finallie a breefe recapitulation is made of all the premisses , concerning the true imitation of Christ , and our aduersaries are thereby conuinced , to be vtterly void , aswell of all Christian perfection , as of the true felicitie of man , and common welth . CHAP. 33.

1 THough I haue sufficientlie proued our Catholike doctrin , and confuted the opinions of our aduersaries , and answered diuers of their obiections , concerning our practise of the euangelicall Counsels in monasticall disciplin , yet for the more aboundant manifestation of the truth , I thinke good before I fully conclude the discourse of this matter , to cleare some other doubts , and scruples , which perhaps may seeme to some , to be of more moment then they are , and to require particuler satisfaction .

2 One speciall reason , why the sectaries of these dayes , reiect the manner of our imitation of Christ , and obseruation of his counsells , Luther de captiuit . Babilon . de vita coiugali . Iean Caluin li . 4. instit . c 13. Philip . Melanch . disputat . 16. de iureiuran . is , because we doe bind our selues thereto by vow , which they hold to be superfluous and superstitious , for such reasons as shalbe declared , in the discourse and discussion of this question , when I shall haue first confirmed , and established the truth of our Catholike doctrin , concerning the same , and the practise of our church , out of the Scriptures , and Fathers , which I will doe with what breuitie I may , because I hast to treat of some other matters .

3 Yt cannot be with any reason denied , but that a good worke donne by obligation of vow , is more gratefull to God , then if it were donne at libertie . First , because it proceedeth of greater vertue , that is to say , of greater charitie , and loue to God , and of greater liberalitie . For he that doth offer to God , not only his worke , but also his liberty with all sheweth himselfe farre more louing , and liberal towards him , then he that offreth the same worke , & reserueth his libertie to himselfe . As in like sort the seruant , who out of loue , and good wil to his master , doth bind himselfe voluntarilie to his seruice , doth deserue more fauour , & loue at his masters hands , then he that doth the like seruice with out obligation , S. Anselmus li . de similitudinibus c . 84. and may leaue it when he will . And therefore S. A●selme saith very well . Plus donat , qui arborem cum fructibus , quam q● solos fructus donat . He which giueth the tree with the fruit ( that is 〈◇〉 say himselfe , with his woorke ) giueth more , then he which giueth t● fruit alone .

4 Secondlie , an act donne by vowe , is made therebie an act of r●ligion , in which respect , it is more gratefull to God , then if it we● only , an other vertuous good worke , and not religious with all . A● for example , a man that liueth continentlie , doth an act of temp●rance , but he that is continent by obligation of vow , doth an act n● only of temperance , but also of religion , because he doth it purposelie for the honour , S. August . de sancta virginit . c . 8. and seruice of God , as S. Augustin teachet● who speaking of vowed virginitie , saith that it is not honoured , becau● it is virginitie , sed quia deo dicata est , but because it is dedicated to God , an● kept in the flesh , religione & deuotione spiritus , with the religion , and deu●tion of the spirit . I haue cited the place before , vppon an other occasion , and therefore forbeare to repeate the whole heere .

5 Furthermore , the conueniencie of vowes may appeare , by that the doe greatlie incite , and vrge a man to Gods seruice , by reason of th● obligation that groweth thereof , which wee may well vnderstand , i● wee consider mans frailty , and mutabilitie in his good purposes , whe● he hath no obligation to performe them : and therefore wee see , tha● counsellors of princes , magistrats , souldiars , and such others , no● with standing their good will , and purpose to serue their princes faithfullie , are further moued , and incited thereto by obligation of oath Here vppon S. Augustin saith to Armentarius . Let it not repent thee ● haue vowed , B. Aug. ep . 45. in circa finem . but rather be gladd , that it is not now lawfull for thee , to doe th● which thou mighst haue donne before with thy owne detriment &c. An● againe afterwards . Faelix necessitas quae ad meliora compellit . Happy is the necessity , which compelleth a man to be better .

6 Lastlie , the holly Ghost doth in the psalmes , and diuers other places of the scripture , Psalm . 75. exhort vs to vowe , saying . Vouete , & reddite domin● deo vestro . Vow , and render , or pay it , to your Lord God . Whereto the holly Ghost would not aduise vs , if it were better to worke with ou● vow , as our aduersaries teach it to be .

7 Heereto I add , that the vse of vowes , is most manifest in th● ould testament , as the vowes of Genes . 28. Iacob , Iudig . 11. ca. Iephthe , 1. Reg . 1. Anna mother to Samuel , Psalm . 21. & 65. Dauid , and of all the people of Num . 21. Israell , when they were to fight with the Cananaeans , & in diuers places of the booke of Num . ca. 6.15 . & 30. Numeri● As also the obligation of vowes , is no lesse euident in Deut . 23. Deuteronomy , wher Moyses said . Cum votum voueris Domino Deo &c. When thou shalt haue ●owed a vow to thy Lord God , bee not slack to performe it , for thy ●ord wil require it at thy hands , and if thou delay it , it shal be imputed ●nto thee for a sinne , if thou wilt not promise at al , thou shalt be with●ut sinne , but that which is once past out of thy mouth , thou shalt ●bserue and performe , as thou hast promised to thy Lord God , and spo●en of thy owne will , and out of thy owne mouth . Thus saith Moyses ●n Deuteronomy , and the like also we read in the booke of Numbers , Num . 30. Psal . 75. Eccles . 5. in the ●salmist and in Ecclesiastes , which I omit to lay downe , as needles , for that ●ur aduersaries denie not , either the vse , or obligation of vowes in the ●uld law .

● The question then betwixt vs and them , beeing not so much , whe●her vowes are lawful , & obligatorie in the new law ( which al of them ●xcept Peter Martire doe graunt ) as what manner of thinges may law●ullie be vowed , I wil for breuities sake , leaue generalities , and examin ●hether the euangelical counsells may be vowed to God or no , and to ●hat purpose , I will treat particularlie of one of them , to wit of Chasti●ie , whereby the question wil be sufficientlie discussed , concerning the ●other two , the reason being alike in al three .

● Therefore , to the end I may be the breefer , I omit the example of ●he blessed virgin Maries vow of chastitie , signified sufficientlie by her owne wordes , to the Angell . Quomodo fiet istud , quoniam virum non cognosco ? Lucae 1. How can this be , seeing that I know not anie man ? That is to say , seing it is not ●awfull for me to know anie man , by reason of my vow of continency , S. Greg . Nissen . in orat . in natiuit Domini . post medium . S. Aug. li . de sancta virginit . cap . 4. S. Beda . in com in Luc . Ruper . 3. in cantica . li . 3. circa finem . S. Ber . in verba Euang●lij missus est Angel homile 4. post init●um . Ma●h . 19. ●s S. Gregory Nissen , S. Augustin , S. Bede , Rupertus , & S. Bernard doe teach ex●ressely . I omit also the arguments that may be made for our Catholike doctrin , vppon the wordes of our Sauiour , concerning three kindes of Eunuchs , where it is plaine inough , by the verie name of Eunuch , and the manner of our Sauiours speech , that he included a vow of chastity , seeing that no man can properlie be called an Eunuch , who may chose whether he will be continent or no , but he onlie which cannot but be continent by reason of his naturall impotencie , and therefore in like manner the voluntarie Eunuch , must needes be such a one , as hath of his owne free will depriued himselfe of the power of mariage , which also the wordes of our Sauiour that follow doe make more euident , for that he saith . Qui se castrauerunt , who haue guilded themselues . Signifiyng , that they haue by their voluntarie act , debarred them selues from al vse and knowledge of women , which they cannot otherwayse lawfullie doe , but by promise and vow to God , whereby they are morally , and in conscience disabled to contract mariage .

10 But I will not , I say , insist vppon the further proofe of this , or ●ther arguments , which might bee deduced from other places of scri●ture , but will manifestlie shew , both the vse , and also the obligation 〈◇〉 a vow of chastitie , out of S. Pauls words to Timothy , saying . Adolescenti●res viduas deuita , &c. Auoid , or eschew the yonger widdowes , for when th● haue plaid the wantons in Christ , they will marry , hauing damnation , becau●● they haue broken their first faith . Thus saith the Apostle , meaning by the● first faith , their vow of continencie .

11 For whereas some of our aduersaries , would haue it to be vnde●stood of the faith of Baptisme , which they say , the young widow● broke by liuing licentiouslie , it cannot stand with the wordes of th● Apostle , who giueth plainely to vnderstand , that they brooke their fit● faith , by hauing a will to marry , nubere volunt , saith he , habentes damnationem , because they haue broken their first faith . Yt being therefore euiden● that no man promiseth in Baptisme to abstaine from mariage , it canno● be said that any man breaketh his faith of baptisme , by hauing a wi● to marry , for if it were soe it would also follow , that no christian ma● might marry . Neuerthelesse , presupposing a vow of chastitie in an● man , it may truly be said of him , that by breaking his vow , he als● breaketh his promise , and faith , giuen to God in Baptisme , wherei● euery one promiseth to keepe the law of God , which law bindeth 〈◇〉 to obserue all lawfull vowes , as is the vow of chastity , and in this sence , I say ( which maketh nothing against vs ) it may be said , that th● widowes brake their faith of Baptisme , and so incurred eternall damnation , for breaking their first faith .

12 But if we consider the vniforme consent of all the ancient Fathers concerning the interpretation of this place , we may wonder at th● bouldnes ( I will not say impudencie ) of such as deny the vse , and obligation of vowes of continencie , in the Apostles time .

13 Tertullian , alleadging the same wordes of the Apostle , in his book● de monogamia , Tertull . li . de monogamia cap . 13. saith . Habentes iudicium , quod primam fidem resciderunt illa● scilicet , in qua in viduitate inuentae , & professae , eam noluerint perseuerare . Hauing iudgement , or damnation , because they brake their first faith , to wit , th●● faith , wherein they would not perseuer being found in widdowhood , and hauing professed it . Thus saith Tertullian of the widdowes who being conuerted to the christian faith , in their widdowhood , made also a particular profession , S. Epiphan . lib . 2. contra Haereses Haeresi . 61. in fine . and promise to perseuer therein , which promise , o● profession he saith , the Apostle calleth their first faith , and is the sam● which wee call a vow of chastitie in widowes .

14 Also S. Epiphanius . Si quae vidua fuit , saith he , ac Deo dicata &c. Y● she● which was a widow , and dedicated to God , and afterwards maried , had iud●●●ent , and condemnation , because shee reiected her first faith , or promise , how ●ch more shall shee haue iudgement , which was a virgin dedicated to God , & 〈◇〉 married , and played the wanton against Christ , and hath reiected a greater 〈◇〉 , or promise . Thus saith S. Epiphanius , teaching twoo thinges to be ●●ed . The one , that the first faith whereof the Apostle speaketh , is to ●nderstood of a vow of continencie , in respect whereof he saith , ●t those yong widowes were dedicated to God . The other is , that the ●gins vow , is greater then the vow of the widow , and that her iud●ent , and damnation , is also greater if shee breake it , the reason is , ●cause the merit of virginity , is greater thē the merit of widohood , & ●refore , as the virgin shall haue a greater reward , then the widow , if ●ee keepe her vow of virginity , so also shee shalbe more seuerelie ●nished , if shee breake it .

The like also saith S. Chrisostome , concerning both these points , S. Chrisost . ho . 19. in 1. Cor . 7. ante finem . who ●pounding the Epistle to the Corinthians , & particularly those wordes 〈◇〉 the Apostle , si nupserit virgo , non peccauit , he saith . Non de ea dicit &c. He ●h not speake of the virgin , which hath made choise of virginity , for shee hath ●●ed ( if shee mary : ) for if the widowes haue iudgement , which after their ●ise of widdowhood doe marry againe , much more is the same to be vnderstood of ●gins . And againe in his homilies , vppon the Epistle to Timothy , & vp●n those very wordes of the Apostle , whereof I treat here , he saith of ●e yong widowes thus . When they haue vowed themselues to him , S. Chrisost . in 1. ad Timoth . 5. ho . 15. initio . ( that is 〈◇〉 say to Christ ) they haue damnation , because they breake their first faith . Fi●● pactum dicit , he calleth the couenant which they make , their faith . Thus ●te S. Chrisostom , of the yong widdowes , calling their solemne promi●● or vow of continency , a couenant .

In like maner S. Augustin . Quid ait Apostolus , saith he , S. August . in Psal . 75. de quibusdam ●e vouerunt &c. What saith the Apostle , of some which did vow , and did not ●●der , or pay their vow ? Hauing , saith he , damnation , because they haue broken ●eir first faith . What meaneth he by saying , that they haue broken their first ●ith ? Vouerunt & non reddiderunt . They made a vow , and did not render , 1. Timoth . 5. or pay 〈◇〉 Thus saith S. Augustin , expounding the words of the psalme , vouete , 〈◇〉 reddite domino deo vestro , vow , and render , or pay it to your Lord God .

To these I will add a cannon of a counsell of Carthage , of two hun●●eth and foureteene Bishops , celebrated about the yeare of our Lord , Concil . Carthag . 4. can . 104. ●ree hundreth ninetie fiue . Wherein it was decreed , that widowes , ●hich haue vowed themselues to God , and do after marry , shall not be ●dmitted to the holly communion , neither yet to eate , & drinke , with ●hristians : quoniam fidem castitatis , quam domino vouerunt , irritam facere ausae sunt : because they are so bould , to breake the faith , or promise of chastity which 〈◇〉 vowed to God . And it is further signified in the same decree , that secun● Apostolum , 1. Timoth . 5. Concil . Tolet 4. can . 55. damnationem habebunt , according to the Apostle , they shal haue dānat●

18 Finally a Synod held at Toleto in Spaine by seauentie Bishops , ●●derstandeth the same wordes of the Apostle , in the same sort , and so 〈◇〉 S. S. Basil . ad Amphilo . epicirca . medium . Basill , S. S. Hierom . li . 7. contra Iouin . aliquot paull . post . initium . & in ca. 44. Ezechiell . post . medium . Hierome , S. Ambros . in 1. Timo . 5. in verba Adulocentulas vero viduas &c. Ambrose , Primasius , Theodoretus , Theophila●● Oecumenius , S. Beda , Haymo , Sedulius , S. Anselmus , and al other ancient ●positours , of that epistle of S. 1. Timo . 5. Paule to Timothy .

19 And whereas some of the sectaries , doe not vnderstand by 〈◇〉 word damnation ( which S. Paule saith the young widdowes incurr● anie paine due to sinne , but onlie reproch , and infamie before men , ●cause the Greeke word {αβγδ} , signifieth iudgment , and may bee ta●● ( say they ) for accusation before men , whereby they would haue it to vnderstood , that men would iudge euel of such young widowes , a● condemne them of leuitie and follie , for leauing their profession ( th●ugh neuertheles before God they should be excused , yea and should 〈◇〉 well to marrie , because it is better to marrie then to burne : ) wherea● say , some of the sectaries , as Bucer , and Peter Martir , make this glose , i● to bee vnderstood , that this shameles shift and cauill , is not onlie co●trarie to all the Fathers , but also to the vsual sence of the worde Cr● in the scripture , & namelie in the Apostle him selfe , who also els wh● vseth the same word , for the iudgement of God condemning to etern● paine , in which respect , it is in our Latin verie properlie transla● damnation , as when the Apostle speaketh of those who did blasph●mously belie him , charging him to say , let vs doe euel that good may com● it , he vseth the same worde , to crima , saying . Quorum damnatio iusta est . W● damnation is iust , Rom . 1. meaning vndoudtedlie , Gods iust iudgment of etern● damnation . Also when he saith . Qui resistunt Dei ordinationi , ipsi sibi dam●tionem acquirunt . Those which resist the ordinance of God , doe purchase to them●●ues damnation , Ibid . cap . 13. Bell . de Monachis . ca. 24. Iohan . 3. he hath the same wordes in the Greeke , to crima . And t● like may also be seene in other places of the holie scripture , as Car●nall Bellarmin hath verie learnedlie obserued , thrise in one chapter● S . Iohns Gospell , against Peter Martir , and Bucer , who were the deuisers forgers of this false and counterfeit coyne .

20 Furthermore , whereas they say , that the yong widdowes of who S. Paule speaketh , were to bee condemnded onlie by men , of leuitie a● follie for leauing their profession , I would gladlie know of them , wh●ther this condemnation , or iudgment of man were iust , or vniust . If it w● iust , how commeth it to passe , that it is no shame for Luther & al his f●low Monkes , and Friers ( as they say it was not but a vertue ) to brea● their vowes of chastitie and to marrie ? And one the other side , if they ●ere vniustlie condemned ( because as the sectaries say , such vowes are ●●lawfull , and therefore may lawfullie , yea , and commendablie be bro●en : ) why did the Apostle so seuerelie reprehend them , as it appeareth ●y his owne wordes , who as S. Chrisostom saith . Vehementer accusat . S. Chrisost . li de virginitate . ca. 30. Doth ●hemently accuse , or blame those widdowes , which after their vow of continencie ●e marrie . Wherevppon S. Chrisostom also inferreth in the same place . Non ●●s ergo &c. Therefore the Apostle said not to these , or such as they , but to ●hers that are free , si se non continent , nubant : if they doe not liue chast , let them ●●ie .

●● To conclude , al the holie Fathers of the church , followinge the ●octrin of the Apostle in this place , doe with one voyce condemne , not ●●lie of leuitie or follie , but of greueous sinne , al such as breake vowes ●f chastitie , iudging them to incurre the paine of eternal damnation . Hare . 16. S. Hierom . l. 1. contra . Iouin loco notato supra . In ●hich respect S. Epiphanius saith . Tradiderunt Apostoli &c. The Apostles ●aue deliuered vnto vs , that it is sinne to marrie after a resolution and decree made 〈◇〉 virginitie . And S. Hierom hauing said , that virgins which marrie after ●heir vow , shall haue damnation , addeth . Virgines enim , quae post consecrati●●●m nupserint , non tam adulterae , quam incestae sunt . For virgins which marrie ●fter their consecration , doe not commit adulterie , but incest . S. Amb. ad virginem . laps . cap . 5. S. Aug. de bono viduitat . cap . 8.

●2 S. Ambrose ( as I haue signified before ) saith also , that shee which ●arrieth after shee is veyled , committeth adulterie , and becom●eth , ancilla mortis the hand-maid of death . S Augustine saith in like ●anner of such , that iure damnantur , they are worthilie , and iustlie condem●ed . Not meaning that they are condemned by man , but by almightie God , for that he speaketh of the breach of a vow made to him . Quod ●si reddant , saith hee , iure damnantur . Which if they render , and pay not , they 〈◇〉 iustlie condemned . S. Basil affirmeth that such seeke to couer , stupriscelus , S. Basil . de vera virginitate . parum á medio . ●●nesto coniugij nomine , the wickednes of whoredome , with the honest name ●f marriage : and that , dant manus nequitiae , they giue their handes to wic●ednes : and lastlie that , shee is worthylie counted an adultresse , who during the ●ife of her immortal husband , hath for the vices of the flesh introduced , or brought ●●mortal man into the bed of our Lord . S. Chrisost . l de virginit . cap . 36.

●3 S. Chrisostome , hauing aleadged the wordes of the Apostle , habentes ●amnationem &c. hauing damnation , &c , expoundeth them expresselie of ●euine punishment , saying , that Christ doth alwaies punish those , who do not liue ●●nestly , signifiing that those which breake a vow of chastity , do not liue ●onestly , & therfore shalbe punished by Christ with sentence of damnation .

●4 Thus then thou seest good Reader , how cleare it is by these wor●es of the Apostle , accordinge to the vniforme , consent of al the ancient leatned , and holly Fathers , that vowes of chastitie were vsuall in● Apostles time , and approued by them , and that the vowers were bo● to the performance thereof , vnder paine of eternall damnation . W● vppon I inferre against our aduersaries , that all their gloses vppon ● place , deuised by them to answer our arguments drawne from the● are most false , Lutherus in lib . de votis monasticis . Vide Bellar . de Monachis ca. 24. and vaine , which I will shew particularlie by the ●●●cumstances of the text . And to beginne with Luther , he saith , that faith which the yonge widowes broke , was the christian faith , 〈◇〉 saith he , returned to Iudaisme , or Paganisme , to the end they might fr● marry againe . Whereas you see all the Fathers agree , that the fa● whereof the Apostle speaketh , was their vowe of chastitie , whic● also cleare , by the text it selfe , by the which it appeareth , that t●● brooke their faith , by hauing a will to marry . Besides that it is ma●●fest , that if those widdowes were not hindred from marriage by th● vow , they had no cause to forsake the christian faith , to the end t●● might marry , amongst the Iewes , or Gentills , seeing that the marri●● of widdowes ( not hindred by vow of chastitie ) was alwayes perm●ted amongst Christians , and allowed by the Apostle himselfe , as app●●reth in this epistle , 1. Cor . 7. and his other to the Corinthians .

Vide Bellar . loco citato . 25 In like manner the vanitie of the three cauiling gloses of Cal●● is no lesse euident . For first he saith , that the widowes faith , was th● faith or promise , made in Baptisme , and that they brooke it by dislute , and wanton life : wherein you see , he contradicteth , not only the Fathers , but also the most naturall , and litterall sense of the tex● selfe , which ascribeth their breach of vow , and their damnation , their will , and desire of marriage , which desire is no way repugnant the faith or promise made in baptisme , as I haue declared before .

26 His second shift is , that though the yong widdowes had pro●sed and vowed to liue chast , yet their promise or vow , was of it se●● void , because they were not of that age , which the Apostle requir● for the admission of widowes , to the ministrie of the church , sayin● Vidua eligatur non minus sexaginta annorum . Let a widow be chosen , of no le●● then threescore yeares . But this cauill , is no way compatible , eyther wi● the interpretation of the Fathers , which you haue heard , or with t● text it selfe , which sheweth plainelie , that though the Apostle auoid inconueniences , did ordaine , that the yonger sort of widow● should not be admitted to the office of Diaconisse , yet he vtterlie mis●●ked , and condemned those that had broken their vow , iudging the● to haue incurred , eternall damnation therebie , so that it is manife●● that their vow did still bind them . Wherein I also wish it to be n●t●d by the way , that whereas the Apostle ordaineth , that no widow ●hall be chosen vnder threescore yeares of age , he speaketh not of their ●dmission to make a vow of continencie , but that they should not be ●dmitted to the office of Diaconissa ( as Tertullian saith ) or to be of the ●●mber of those , who were susteined , and nourished by the church ,

Tertul . de v●la●d virginis ca. 9. & li . 1. ad vxorem cap . 7.

S. Chris . & S. Ambros . in hunc locum S. Hieron . in ep . ad Saluinam circa medium . S. Hieron . ibid .

as ● . Chrisostome , S. Ambrose , and S. Hierome do expound it , and may be confirmed , by the greek text , where our Latin word eligatur , is catalegé●● , which properlie signifieth to be enrolled , registred , or admitted , to the ●●●alogue , or number of others : and the reason of the Apostles ordinaunce was ( as S. Hierome noteth ) partly because the yonger widdowes might ●gett their liuing by their labour , and partly because they were in more danger to fall to incontinencie , then the elder : and lastly , because it was very scandalous , and reprochfull to the christian faith , that any of those widdowes , which were nourished by the church , should be noted of lasciuiousnes , in which respect it was necessarie , that a very speciall care should be had in the choise , and admission of them , whereby neuer the lesse , the yonger sort were not prohibited to liue single , ot to make a vow of continency , if they were so disposed .

27 For whereas our aduersaries , doe further vrge for that purpose , the wordes of the Apostle that follow . Volo iuniores nubere , filios procreare &c. I will , that the yonger marry , and bringe forth children ( which they ●hould to be an absolute precept of marriage ) it is to be vnderstood , that he no more commaunded young widowes to marry , then to bring forth children , which was not in their power to performe , depending vppon Gods benediction , and their naturall fertilitie : but his meaning was therebie , to aduise Timothy , to permit such widowes to marry , 1. Timot . 5. as were of them selues disposed thereto . For whereas the primitiue feruour of christian zeale , was such in the Apostles time , that all the faithfull tended to perfection , and those which were widowes , betooke themselues for the most part to perpetuall widowhood : therefore the Apostle foreseeing that this custome growing first of deuotion , would seeme in time to be obligatorie , in such sort , that many yong widowes more fraile then the elder , and forbearing marriage ( rather to accommodat them selues to the custome and example of others , then of their owne deuotion ) would commit scandale ( as some already had donne ) the Apostle , I say , to preuent this inconuenience , would haue it vnderstoode , that there was no obligation for widdowes to forbeare marriage , and to vow chastitie , & therefore he signified , that he would haue such of the younger sort , as were inclined , to marry and to take husbands .

28 This is conforme , to the doctrin , and sence of S. Chrisostome , wh● expounding the foresaid wordes of the Apostle : 1. Tim 5. S. Chrisost . in hunc locum . Volo iuniores nubere . 〈◇〉 will that the yonger marry Volo , saith he , quia & ipsae volunt . I will , because th● themselues will . Meaning , that the Apostle did speake of no other , b● such widdowes , as were themselues disposed to marry , whom h● would not haue to be prohibited . Which also S. Chrisostome signifiet● further afterwards , saying . An vero matrimonium praecipit ? Absit , sed n● que prohibet . Doth he commaund mariage ? God forbid , neither doth he pr●hibit it &c. Non quod adolescentulas viduas esse nolit , sed quod adulteras fi●vetet . Not that he would haue no young women to remaine widdowes , b● because he forbiddeth them to be incontinent , that is to say , he permittet● them to marry , S. Ambros . li . de viduis parum ab initio . S. August . li . de bono viduita . ca. 8. S. Hieron . ep . 11. ad Ageruchiā , statim ab initio . 1. Corint . 7. for the remedie , and preuention of incontinencie . An● the same is also taught expresselie by S. Ambrose , S. Augustin , and ● Hierom , who all affirme , that those wordes of the Apostle ( I will th● the yonger marry ) were no precept , but a counsell , for the remedy of th● infirmitie of the yonger sort .

29 Moreouer , it is also euident , that the Fathers doe vnderstand i● like manner , that the same wordes of the Apostle did concerne thos● only , who were free from all vowes of continencie , as manifestlie appeareth , by that which they all say , concerning the like wordes o● the same Apostle to the Corinthians , to wit , those which doe not liue chas● let them marry , for it is better to marry then to be burnt , which ( as I hau● amply shewed before ) they seriouslie affirme , and teach , to belon● only to those , who haue not bound themselues to continency by vow● Besides that , the Apostle should be contrarie to himselfe , if he shoul● eyther commaund , or yet permit marriage , to those whome he reprehended , and iudged worthy of eternall damnation , for the only desire thereof . Thus much for Caluins second glose .

30 His third glose is , that the promise of continencie , which th● yonge widdowes made , was not a vow to God , but only a bare promise to the church , to liue single , and chast , to the end they migh● serue with more freedome in the office of Diaconissae : euen as , saith he ▪ a woman that should desire to be entertained for a seruant , might promise not to marry , to the end shee might the more willingly be receiued , and serue with more libertie . But this euasion is as friuolous , as the former , both for that all the Fathers doe with one consent teach , that the yonge widowes vowed continencie to almightie God ( as I haue shewed ) and also for that the Apostle , himselfe signifieth the same sufficientlie , in that he giueth sentence of eternall damnation against them , for breaking their vow , as I haue proued , not only by the interpretation of the Fathers , but also by the vsuall sence , of the Latine , and Greeke text .

●1 And whereas Caluin seeketh yet an other starting hole , saying that they were not reproued by S. Paule , for hauing a will to marry , but for their wanton , and lasciuious life ( whereby they brooke , saith he , their faith or promise of chastitie , which they made to the church : ) it is to be considered , that the Apostle condemned in them a present sinne , shewing them to be in state of damnation , at the same time that they had a will to marry . Nubere volunt , saith he , 1. Tim . 5. habentes damnationem &c. They haue a will to marry , hauing damnation &c. Which could not be if their marriage were lawfull , as Caluin houldeth it , seeing their lasciuious acts were past , and they desirous to amend the same by honest marriage ( according to Caluins doctrin ) which for that present ( I meane for the state wherein they were then ) deserued rather commendation , then condemnation , because they desired , and sought , a lawfull remedie , as Caluin , and his fellowes suppose : so that the Apostle should not in that case , haue had reason to condemne them for a present offence , as Cardinall Bellarmin noteth iudiciouslie , Bellar . lo . ci●at . against this shift of Caluin .

32 Whereto I also add , that though it be graunted , that they brooke their vow by their wanton life , and therefore incurred damnation ( as in deede they did ) Caluin gaineth nothing therebie , seeing it doth not follow therefore , that vowes of chastitie , doe not bind in conscience vnder paine of eternall damnation . For though fornication , is of it selfe a deadlie sinne , yet when it is committed , with breach of vow , it is farr more greeueous , and deserueth farre greater damnation , as being both against the law , and against the vow , so that , a votarie committing fornication , deserueth damnation for twoo respects , the one for breaking the commaundement , and the other for breaking the vow .

33 And therefore , though the Apostle had not spoken , of the desire of marriage in the yong widowes , nor attributed their breach of vow thereto , as he doth expresselie , yet ascribing it ( as Caluin saith he doth ) to their vnchast , and lasciuious life , and adiudging them worthie of damnation , for breaking their vow therein , he sheweth euidentlie , that vowes of chastitie were vsuall in his time , and that they doe bind in conscience vnder paine of eternall damnation . Whervppon I also inferre further , that forasmuch , as the younge widdowes promised to the church , not only to lyue chast , but also to liue single , and vnmarried ( according to Caluins owne confession in his last glose ) it must needes follow , that they were conde●ned , aswell for their desire of marriage , as for their incontinenc● seeing that their first faith debarred them from both , and bound the● no lesse to remaine widdowes , then to liue chast .

34 Besides that , it seemeth a strange conceipt of Caluin , to distingui●● betwixt a vow made to God , and a vow made to the church . Can th● any thing be donne to the church , pertaining to the seruice of Go● that is not donne to God ? For seeing the church is the misticall bo● of Christ , and he the head thereof , there must needes be an inseper●ble , and mutual communication betwixt the one , and the other . The●●fore when Saule persecuted the church , our Sauiour said vnto hi● Quid me persequeris ? Act. 9. Luc . 10. Why doost thou persecute me ? And to his disciples ● said . Qui vos audit , me audit , qui vos spernit , me spernit &c. He which he●reth you , heareth me he which despiseth you , despiseth me . And when An●nias and Saphica defrauded the church , in the price of their goods , ● Peter said , Act. 5. they lyed to the holly Ghost . Whereby it appeareth , that Chri●● doth so communicat with his misticall body , and spouse the churc● that what is donne to her , is donne to him , yea rather to him , then t● her , he being the end , whereto shee , and all her actions are referred Where vppon it followeth , that seeing by Caluins confession , the w●●dowes promised not only chastitie , but also single life , to the church they promised the same to Christ , rather then to the church , and the●●fore breaking their faith to the church , they brake it to Christ , an● according to the sentence of the Apostle , they iustly incurred eterna● damnation .

35 So that we see , these Archsectaries , can by no meanes auoid , ●●●clude this euident testimonie of the Apostle , concerning the obligation of vowes of chast , and single life , whereby it may easely be iudged , that they and their fellowes , sought these cauilling shiftes , eue● contrarie to their owne consciences , only to defend their licentiou● liues , and their breach of vowes , being most of them votaries , as Lu●● Luther , Bucer , Peter Martir , Pomeranus , Munsterus , Pellicanus , Musculu● Menius , Miconius , Ochinus , and Oecolampadius , who were all of them Monkes , or Friers : and as for Caluin , and Beza , with diuers others o● them , though they were not Monkes , Friers , or religious men , ye● they were priestes , and consequentlie bound by their profession t● chastitie : and therefore resoluinge themselues to breake their vowes and to marry ( as they all , or most of them did ) it is no maruaile● though they busied their braines , and employed all their witts , to fin● out new gloses of the scriptures neuer heard , or dreamt of before ▪ thereby to cast a mist before the eyes of men , to obscure the truth , ●●d shadowe their owne lasciuious impietie .

●6 And out of the same fountaine , flowed their beastlie paradoxes , ●nd detestable doctrin , whereof I haue spoken before in the 30. cha●ter , whereto may be added Luthers assertion concerning vowes , Chap. 30. nu . 2. 3. 4. vsque ad nu . 20. no ●esse strange , and impious , then any of the former , affirming that a man ●an no more make a vow , that he will not haue the companie of a wo●an , and multiplie the earth , then that he will not be a man , which ●aith he , were meere folly to vow , and if it should be vowed , were of ●o validitie , wherefore he aduiseth , and counselleth his disciples , Luther de vita coniugali . not ●o care , or be moued at all , etiam si decies , iuraueris , voueris , mera ferrea , & adamantina pacta . Although thou hast , saith he , sworne tenne times , or ●awed vowes of Iron , and made couenants of Diamond or adamant .

●7 Behold the sound aduise of this holly doctor , how conforme it ●s to the doctrin of the Apostle , and of all the ancient Fathers , who ●each as you haue heard , that the breach of vowes of chastitie , are ●amnable , and ( as the Fathers say ) sacrilegious , and worse then adultery , 〈◇〉 incest . Where vppon I also inferr further , that seeing the euange●icall counsell of virginitie , and continencie , may not only be lawfullie vowed to God , but also being vowed , ought to be performed vppon paine of eternall damnation , it must needes follow , that the ●●oo other euangelicall counsells of pouerty , and obedience , being also most acceptable to God , and necessarie to the perfection of christian religion ( as I haue amply proued ) may in like manner be lawfullie vowed , and ought to be accomplished vppon the same penaltie . Where vppon also it yet followeth further , that the same vowes are not only lawfull , but also meritorious , for seeing the breach of them deserueth eternall damnation , as it appeareth in the Apostle , it cannot be denied , but that the obseruation thereof , meriteth eternall reward , for it pertaineth noe lesse to the iustice of God , to performe his promise , in the reward of good deedes , proceeding of his grace , ●hen to punish euil : and such is his mercy , bounty , and liberalitie , that he inclineth farre more to reward , then to punish , promising reward for euery cupp of could water giuen in his name : how then will he reward those , who freely giue him the greatest good they haue , that is to say , their will and libertie , yea all they haue , by an irreuocable promise , couenant , and vow , making themselues a true Holocaust , or burnt Sacrifice , according to S. Gregory , who saith notablie thus . S. Greg . ep . 20. in Ezechiel . Post medium . Qui se per fidem &c. Those which by faith , doe vow themselues to God in holly conuersation doe become , Greg . ibid . Paulo post . Origin . super Numeros homi . 25. post medium . the Holocaust of God : and after a while . Cu● quis suum aliquid deo vouet &c. When any man doth vow vnto God so● part of that he hath , and not all , he is a sacrifice , but when he voweth him , omne quod habet , omne quod sapit , all that he hath , all that he ●●ueth , all that he knoweth , or vnderstandeth , that is to say , he that giue●● by vow to almightie God , all his wealth , his will , his vnderstandin● his iudgement , life , and all , Holocaustum est , saith S. Gregory , he is Holocaust , or burnt Sacrifice .

38 And this doe the true religious performe , by the three vowes 〈◇〉 pouerty , chastity , and obedience . For by the first , they irreuocablie gi●● to God , their wealth , and substance . By the second , their bodie ▪ And by the third , their soules , not reseruing to them selues , so mu●● as libertie of will , or iudgement , and consequentlie they doe , as 〈◇〉 were sacrifice themselues , fully and wholy , and imitate our Sauio● Christ in great perfection , and therefore Origen , treating of diue●● kindes of vowes , saith . Semetipsum deo offerre &c. For a man to offer , 〈◇〉 sacrifice himselfe to God , is more perfect , and eminent , then all other vow●● and he , that doth it , is the imitator of Christ . Thus saith he . And S. A●gustin maketh no doubt to affirme , that the Apostles bound the●selues , to this imitation of Christ by vow , when they least all to fo●low , S. Aug. li . 17. de ciuitate dei ca. 4. post medium . and obey him . Dixerunt , saith he , potentes illi &c. Those migh● ones ( to wit the Apostles ) said , behould we haue forsaken all , and follow thee , hoc votum potentissimi vouerant &c. This vow those most potent , a●mighty Apostles had vowed , but whence had they this ( that is to say , th● grace to vow this ) but from him of whom it is said , that he giueth the vo●● to the vower : Thus saith S. Augustin , signifying notably by the examp●● of the Apostles , as well the perfection of those , that bind themse●ues by vow , to the perfect imitation of Christ , as also that the sa●● proceedeth from the speciall grace of God , qui dat votum vouenti , w● giues the vow to the vower , and therefore is the only authour of all lawfull vowes , no lesse then of all other thinges that are acceptable 〈◇〉 him .

39 No meruel then , that the vse of vowing the Euangelicall cou●sells , passed from the Apostles by their doctrin , and example , to oth●● faithfull people in their time , as may appeare sufficientlie , not on●● by the vow of chastity , which the widowes made ( as I haue declared alreadie ) but also by the vow of pouerty , which the Fathers do note , Act. 5. in those that sould their goods in the Apostles time to liue i● common , namely in Ananias , and Saphira , whose fraude , and offen●● ( for the which S. Peter punished them ) did consist ( as the Fathers ●nderstand ) in breach of their vow , and therefore S. Ciprian , treating ●f the obligation to performe vowes made to God , alleadgeth the ●xample of Ananias in the Acts of the Apostles . And S. Chrisostome , S. Chrisost . ho . 12. in act in medic . saith in the persone of S. Peter , to Ananias . Quare hoc fecisti ? &c. Why ●●dest thou this ? Wouldest thou haue thy money ? Thou shouldest haue had , or held 〈◇〉 in the beginninge , before thou didest promise it , but now after thou hast con●●rated it to God , thou hast committed a greater sacriledge , &c. It was lawfull for thee to hould thy owne goodes , therefore why hast thou made them holly , and after taken them . Thus saith he . And S. Hierome in like sort , affirmeth , S. Hieron . ●p . 8. ad Demetri . post medium . S. Basill . ser . 1. de institut . monachorum . S. Aug. ser . 25. de verb . Apostol . S. Fulgent . ep . de debito coniugali c . 8 Oecumen . in hunc locum . Arator li . 1. in act . that Ananias , and Saphira , were condemned , quia post votum obtulerunt , quasi sua &c. Because after their vow , they offred their goods , as though they ●ad benne their owne , and not his , cui semel ea vouerant , to whome they had once vowed them . Also S. Basille , S. Augustin , S. Fulgentius , S. Gregorie , Oecumenius , and S. Beda to omit others , doe teach the same expresselie .

40 And as this custome of vowinge these Euangelicall concells seu●●●llie , was introduced in the Apostles time , approued , and authorised by them , and by their example : so also the vse of vowing the same iointlie in monasticall , or religious life , proceeded from the same ground , at the same time , as may appeare by that which I haue before declared , out of S. Dionisius , S. Paules disciple , who ascribeth the institution of monasticall disciplin , to the Apostles , and amongst other things which he relateth , concerning the profession of Monkes , he testifieth , that they made a solemne promise , and couenant before the aulter , to renounce the world , and to embrace the monasticall life , which ( as I haue sufficientlie proued before ) consisteth in the obseruation of the three Euangelicall counsells , of pouerty chastity , and obedience . And this publike , and solemne manner of monasticall profession by way of vow , hath benne continued in the church of God euer since : in respect whereof , it hath alwayes bene held vnlawfull , and damnable , for a professed religious man , not only to abandon his vocation , but also to haue the will , and determination to doe it , and therefore S. Anthony ( as S. Athanasius , S. Athanas . in vita S. Antonij . reporteth in his life ) exhorting the Monks his brethren to perseuerance , compared those religious , that were weary of their profession , to Lots wife , who loking backwards , was turned in to an image of salt , and applied to them , the saying of our Sauiour . Nemo ponit manum suam &c. No man that puts his hand to the plough , and looketh backwards , is fit for the kingdome of heauen . Respicere autem retrorsum , saith he , nihil aliud est &c. To looke backward is nothing els , but to repent thee of that which thou hast begunne , a● to tye , or entangle thy selfe againe with worldly desires . Thus saith S. Ath●nasius , or rather , both S. Antony and he , of the only desire to leaue a r●ligious , or monasticall life , after it is once vndertaken , what th● would they haue said of apostasie from the same ?

41 S. Basill , S. Basil . ep . 1. ad monachum lapsum in fine . who liued in the time of S. Antony , writing to a Mo● that was fallen , putteth him in mind of his couenants made with Go● coram multis testibus , before many witnesses : and in his rules of monastica● life , signifieth , that he which hauing vowed himselfe to God in rel●gious profession , & passeth afterwards to any other state of life , sacrileg● se scelere obstrinxit &c. Idem quaest . vel regula 14. fusius explicata . S. August . in Psal . 75. ante finem . Is guilty of sacriledge , because he hath , saith he , it were stolne himselfe from God , to whome he had dedicated , and consecrat● himselfe . Thus saith S. Basill . Also S. Augustin . Nemo , saith he , positus ● Monasterio frater dicat &c. Let no brother , or religious man , that is in a m●nastery say , I will leaue , and forsake it , or that it is not to be thought th● only those shal be saued , who liue in monasteries , or that others which li●● abroad , doe not pertaine to God , for to him , that should so say , it is to be answ●red . Illi non vouerunt , tu vouisti . They haue not vowed , but thou h● vowed .

Circa an . 400. 42 Finallie Iohannes Cassianus , who wrote also a thousand twoo hundreth yeares agoe , treating of the perfection of religious men , and hauing said , that inestimable glory in heauen , is promised them for th● obseruation of their rules , and most greueous paines , prepared fo● them , Ioan . Cassian . de institutis renunciant . ca. 33. if they neglect them , concludeth . Melius est enim &c. For it ● better according to the sentence of the scripture , not to vow , then to vow , and n● to performe it . Thus saith he , whereto I might add diuers other testimonies of the Fathers of those times , if it were needefull , but herebie it sufficientlie appeareth , that such as vndertooke monasticall profession , in the primatiue church , tied themselues thereto by vow , n● lesse then those of S. Benedicts order , which beganne in the next ag● after S. Augustin , Circa an . 500. and Iohannes Cassianus , to witt , about the yeare of ou● Lord , 500. from which time forward , I thinke our aduersaries mak● no doubt , but that the vse of vowes hath benne alwayes annexed , t● the obseruation of the Euangelicall counsells in monasticall disciplin● as may appeare by the rules of S. Benedict still extant , both in writing and in practise , amongst those of his holly order .

43 Seeing then I haue proued , that the Euangelicall counsells , hau● benne practised vnder the obligation of vowes , euen from the time o● the Apostles , and with their warrant , who seeth not the absurditie o● Luther , Caluin , and other of their crew , which teach , Luther de vot . monast . Caluin li . 4. instit . ca. 13. that we ought to ●●w nothing ( especiallie for the seruice , and worshipp of God ) but ●●ch thinges only as we are bound to doe by precept , as to keepe the ●●mmaundements , which euery christian man voweth in baptisme , ●●ough he be otherwaise bound thereto by precept ? Whereas I haue ●ewed by the authoritie of Scriptures , Fathers , and the continuall ●ractise of the Church , that chastitie , and single life ( which is not com●aunded in the Scriptures , but counselled ) was vowed in the Apostles ●●e , and throughout the primitiue Church , principallie for the ●orshipp and seruice of God .

●4 Besides that it is most manifest , that the vowes mentioned by me ●efore out of the ould testament , were of thinges not commaunded , ●●d Moyses himselfe speaking of the obligation of vowes in Deuterono●● saith . Si nolueris polliceri , absque peccato eris . Genes . 28. Leu●t . 27. Numb . 6. & 30. Deuter . 12. & 23. Yf thou wilt not promise thou ●alt be without sinne , that is to say , thou shalt not be bound vnder paine of 〈◇〉 , to doe that , which thou promisest , which cannot be vnderstood of such ●●inges , as God hath commaunded , for they are to be performed vnder ●aine of sinne , whther they be vowed , or no .

●5 And no lesse euident is also the absurditie of Peter Martyr , Petrus Marin li . de vot . & caelibat . contra Smitheum . who af●●●meth , that the vse of vowes , belonged only to the ceremonies of the ●●ld law , whereof the contrarie appeareth most manifestlie , by all that ●hich I haue proued in this chapter , out of the Scriptures , Fathers , & ●ustome of the Church , which may be confirmed by the prophesie of ●ayas , who foretould of the christians , Isay . 19. that colent eum in hostiis & muneri●●s , & vota vouebunt domino , & soluent . They shall worship him in sacrifices , ●●d giftes , and shall make vowes to our Lord , and performe them . Which wor●es , S. Hierome , & S. Cyrill , & others that comment vppon that place , doe ●xpresselie expound of the christians , and is fulfilled by our sacrifice of ●he Masse , & all kind of religious vowes , vsed continually in the church .

46 The like may be said of the vanitie , and absurditie of their obie●tions against our vowes . For what can there be said of any weight , or ●oliditie against such a manifest truth , grounded vppon such authori●ye as I haue alleadged ? This may appeare by their vaine , and friuo●ous cauills , absurdlie grounded vpon such places of scripture , as teach that our seruice to God , or good workes , ought to be voluntarie , or free , ●s when the psalmist saith . Voluntariè sacrificabo tibi . Psal . 53. I will sacrifice to thee ●●luntary . And that of the Apostle . Ne veluti ex necessitate bonum tuum sit , sed voluntarium . That thy good deede may not be , as it were of necessitie , but voluntarie , and such like : which signifie nothing els , but that we should doe all our good workes ( yea euen those , whereto we bound eyther by precept , or vow ) with a good will , and with alac● and promptitude , for loue , and not for feare , with ioy , and mirth , 〈◇〉 not with grudging , or heauines of hart , as the scripture testifiet● the chrildren of Israell saying . 1. Paralip . 29. Laetatus est populus cum vota sponte promitt● quia corde toto offerebant ea domino . The people reioyced when they did of 〈◇〉 owne free will promise , or make their vowes , because they offred them to 〈◇〉 Lord with all their hartes . Whereby yt appeareth , that the obligation 〈◇〉 followeth of a vow , doth no more preiudicat the promptitude , & ●●dines in the execution , then doth the obligation of a precept , wh● though yt bindeth of necessity ▪ yt may and ought to be freely , 〈◇〉 promptly executed , and therefore though sacrifice was commaun● in the ould law , Psal . 53. yet the psalmist said . Voluntariè sacrificabo tibi . I will sac●● voluntary vnto thee , that ys to say , as freely and willingly , as though th● were no necessity or commandement thereof at all , and the same ys 〈◇〉 to be vnderstood of vowes .

47 And no lesse vaine , and friuolous ys the argument , that they fra●● vppon their false conceit of christian libertie , which they say , ys ●peached , and vterly ouerthrowne , by the obligation of vowes , 〈◇〉 therefore they teach that Christ would haue all kindes and state● life , to be continually free for any man to choose , or leaue as he sho● thinke good . Whereas neuerthelesse they tye themselues to marria●● whereby they are no lesse restrayned from single life , then they sho● be debarred from marriage by a vow of chastity : and though they te●●● this freedome and Euangelicall liberty ( as they call yt ) when they i●pugne our vowes , yet at other times when they argue against our Eu●gelicall counsells , they hould , and teach , that nothing was leaft at 〈◇〉 libertie , or indifferent , but that all thinges are eyther preciselie co●maunded , or forbidden , wherein how they agree with themselues leaue it to the iudgement of others .

48 Finallie whereas they pretend such libertie of the ghospell , t●● they hold the obligation of vowes , to be no other then the seruit●●● of the law , from the which they say , Christ deliuered vs , it is to 〈◇〉 vnderstood , that the true christian libertie , which we haue by 〈◇〉 faith , and grace of Christ , is no other , but that wee are deliuer●● first , Rom 6. from the seruitude of sinne ( for liberati a peccato , saith the Apostle , se● facti estis iustitiae , being deliuered from sinne , you are become the seruants or bo●● men of righteousnes . ) Secondlie , we aree also freed from the manifou● ceremonies of the ould law , which were but shadowes , and signific●tions of those thinges , which wee now haue in veritie and truth . And ●tlie , we are discharged of the feare and bondage of law , but not of 〈◇〉 obligation of law , because wee doe by the helpe of charitie and ●ce , fulfill the commaundement of Gods law , willinglie and ioyful● out of a filiall loue , and not for seruil feare , so that although wee are ●and by the law , yet ar not , sub lege , vnder the law , & this is the true chri●●●n libertie , whereof the Apostle speaketh , as S. Augustin teacheth ●●●ablie , and this no more excludeth the obseruation of vowes , then 〈◇〉 obligation of the tenne commaundements , whereto euerie christian ●●n is bound , not with-standing anie libertie , or freedome from the ●v , that he may lawfullie pretend to haue from the merits of Christ .

●● Moreouer , the sectaries obiect particularlie against vowes of ●●astitie , that the Apostle haueing exhorted the Corinthians to virginitie , ●●deth . Hoc ad vtilitatem vestram dico , not vt laqueum vobis inijciam . 1. Cor . 7 I say this 〈◇〉 your profit , and not to intangle you , or to cast you into a snare . By which words ●eter Martir vnderstandeth , that vowes of chastitie are plainelie forbid●n , as snares and intanglements of mens consciences : whereas the ●eaning of the Apostle is no other , but that he so exhorteth them to ●ontinencie , that he will not compell them vnto it , for so S. Augustin ●●poundeth it , saying . Non vt laqueum vobis inijciam , id est non vt vos cogam , S. Aug. de bono . viduitat . cap . 9. S. Hierom . li . 1. contra Iouin . ante . medium . Theodoret & Theophilac . in hunc loc●m . 〈◇〉 that I cast you into a snare , that is to say , not that I compell you . And the ●●ke saith S. Hierom against Iouinian , and Theodoretus , Theophilact , and ●thers , that haue writen commentaries vppon the same epistle , so that ●●ough the Apostle would not compell anie man , to bind himselfe by ●ow to chastitie , yet he leaft it to euerie mans election , vppon good , ●nd mature deliberation , to bind himselfe if he were so disposed . This ●hall suffice touchinge the obiections of our aduersaries , against re●●gious vowes . And what the Politikes obiect against the same , in ●egard of common welth , shal bee declared , and answered in the next Chapter .

Certaine obiections of the Politikes , out of the lawes of diuers Emperours and Kinges , against religious disciplin are ansuered , and the impietie of the said lawes is shewed , by the notable punishment of God vppon the lawe makers . With a breefe recapitulation , and conclusion of all the former chapters , concerning religious discipline . CHAP 34.

1 YT r●steth now , good Reader , for the conclusion of 〈◇〉 which I haue hetherto treated , cencerning our euang●●●cal perfection , and true imitation of Christ in religi●● disciplin , that I also cleare certaine other difficulties , p●●posed by the politikes against religious life , in regarde of com●● welth , which they suppose to be much preiudiced , not onlie by vo●● of chastitie ( whereby the increase , and multiplication of manki●● they say is hindred ) but also because the retired life of religious m●● and spirituall occupations , Baron . an . 701. Vasaeus . in Chron , an 702. Baron . an . 373. Baron . an 1057. Ba●on . an . 969. Nicetas Choniates Annal . in Manuele . Comneno . debarre them from the temporal seruic● common wealth , in respect whereof , Vitiza king of Spaine , forced r●●●gious men and priestes to marrie , yea , and gaue them leaue to ke● concubins , for the increase of the common welth . And the emper● Valens , compelled monkes to serue in the warres , as I haue noted ●●fore . And Mauritius the emperour ordained , that no souldiar sho● enter into religion , except he were lame , and vnfit for the warres , or 〈◇〉 had serued out the time discribed by the law . And Isacius Comnenus e●perour of Constantinople , confiscated all the lands and goods of mona●ries , allowinge them certaine stipends . Finally the emperour Niceph● Phocas , not onlie pilled and spoyled monasteries , but also made a la● that noe more religious houses or monasteries should be built , pro●●ding thereby verie prudentlie ( as these men thinke ) for the seruice , ●●fence , and benefit of the common wealth .

2 Here then it is to be considered , that the true ground of this ob●●ction , can be no other but meere Athisme , denying the prouidence ▪ God , in the affaires of men , and gouermente of common wealth . F● no man who firmelie beleeueth , that common wealths , and princ●● states , doe principallie depend vppon the wil● , and prouidence of Go● can imagin that those thinges which are most pleasant to God , and pr●ceede from his holie inspiration ( as I haue proued virginitie and re●●gious life , to doe ) can be in anie case hurtfull to common wealth . The●●fore those which make anie doubt of this point , Cha● . 17. num . 1. 2. 3. & sequent . must for their bett●● satisfaction , call to mind , that which I haue sufficientlie shewed , partl● in the first part of this treatise , and partlie in this , to witt , that almigh●● God is he , as the prophet saith , that changeth times and ages , and transl●teth , Chap. 18. 19. 21. & 22. per totum . constituteth and ordaineth kingdomes at his pleasure : which I haue an●plie proued , aswell by the euident successe of Daniels prophesies , co●cerning the foure Empyres , as also by verie manie examples of God iustice , executed vppon princes and their states for sinne , besides diuers ●●her proofes of Gods prouidence , in the conduct of mens affaires , both ●●iuat , and publike : whereto is also to be added , the consideration of ●●at which I haue also treated in this second part , concerning the end ●●d cheefe good of common welth , which I haue proued to consist in ●●ns vnion with God , by the meanes of religion .

● This being so , were it not absurd to thinke , that religious life , ●hich doth speciallie vnite man with God , can be damageable to man , 〈◇〉 common wealth , which depend on the will and prouidence of God ? ●aue declared before , that religious perfection is so contrarie to mans ●●sual and corrupt nature , that it is not possible , that anie man , and ●uch more manie men , should arriue vnto it , without Gods special vo●●tion , and assistance . Can therefore anie man with reason imagin , that ●od should be so contrarie to himselfe , as hauing a care to maintaine ●●d concerne common wealths , hee would cause and moue men to ●●ligious life , if the same were hurtfull and preiudiciall to common ●ealth ? This cannot be imagined of the goodnes of almightie God , 〈◇〉 whome it were extreame folly , and impietie to thinke , that he will ●ffer that state to perish , which florisheth in perfection of christian ●●ligion , and is thereby most acceptable , and deare vnto him , and most ●●ted with him ,

● Yea , but say the Pollitikes , if all men should be religious , how ●●uld common welth stand ? Whereto I answer with the common ●rouerbe . If the sky fall we shal ketch larkes . As though there were anie ●●nger , that either all men , or most men , will be religious ?

S. Hieron contra Iouin . li . 1. post medium .

S. Ambros . li . 3 de virgin . ante medium .

Idem ibid .

Therefore 〈◇〉 Hierom said wel to Iouinian . Noli metuere ne omnes virgines fiant , difficilis 〈◇〉 est virginitas , & idio rara , quia difficilis . Feare not that all will be virgins , or 〈◇〉 continent , virginitie is a hard and difficult thinge , and therefore rare because 〈◇〉 is difficult . And S. Ambrose saith to the same purpose : Nonullos dixisse au●● &c. I haue heard manie say , that by religious life , the world goeth to wrack , ●ankind decaieth , and mariage is ouerthrowne . But I aske , who euer sought for a ●●fe and could find none ? And againe , if anie man , saith he , doth thinke that ●ankind is deminished by the consecration , or profession of virgins , let him consider , 〈◇〉 where there are few virgins , there are also few men , and where there is more ●●quent profession of virginitie , there is also great number of men . Thus saith ●●●se learned & holie Fathers , taxing the nedlesse feare , & idle doubts , ●●at worldlinges cast of the decay of the world by religious perfection , ●●though almightie God , who both gouerneth the whole world by ●●s prouidence , and moueth men to religious life , could not , or would ●●t , out of his infinit bountie and goodnes , so accommodate his inspirations , to the temporall necessitie of euery common welth , that 〈◇〉 same shal be conserued , and not endammaged thereby , and the●●fore we may well say with the prophet . Trepidauerunt timore vbi erat timor . Psal . 13. They trembled for feare , where there was no cause of feare , wh● as on the other side , it may be feared , or rather with great reason ●●●firmed , that common welth should receiue farre more dammage , the decay of religious continencie , then by the maintenaunce , 〈◇〉 conseruation thereof .

5 For whatsoeuer may be thought , of countries newly inhabited ▪ falne to vtter desolation ( where there can be no feare of any immo●●rat encrease of people for some time ) yet in countries already peop●● ( as all christian countries are ) it is euident , that the numerositie of p●●ple , if it grow to excesse , is damgerous to the common welth , seeing t● thereof may follow , extreame pouerty in very many , and consequen● theftes , & robberies , yea seditions , & rebellions , which not only ●●●stotle , 2. Politico . c . 7. but also experience teacheth , to be many times effects of ●●uertie .

6 And if we consider , what hath followed in our owne country the free libertie of marriage in all men without exception , since suppression of catholike religion , we shall haue litle cause to thi● that the continencie of religious , and ecclesiasticall men , was euer 〈◇〉 iudicial to our common welth , which appeareth sufficiently by the numerable multitud of rogues , vagabounds , & idle persons , swarm● euery where in England , more then euer , to the great detriment of weale publike , in so much that the gallowes deuowreth more in t●● our dayes , about London only , then it did in times past , throughou● England : besids the multituds of poore people , that load , & ouerchar● euery parish , not withstanding the ordinary remedy of euacuation ●●●tinuallie vsed , in sending out infinit numbers to the warres of Frau●●● Ireland , Holland , and voyages by sea , without the which ( and the g● mortalitie , that hath benne , many times by plauges ) it may well be s●posed , that the encrease of our people , would haue benne insupp●●table , and farre exceeded the habilitie of our territorie , to mainta●● them .

7 This was very well considered ( as it seemeth ) by a Burges of Parliament , in the last Queenes time , who made a motion to the lo●● house ( as I haue hearde ) that it might bee enacted ( that all the m●sters , throughout England , shoulde either bee forced to liue sing● and continent , or els be made Eunuchs , for that being married they are , and not hauing any other maintenaunce , then their be● f●●es ( which cannot descend to their children , nor be leaft to their ●●●nes ) twoo great inconueniences , he said , must needes follow the●on , the one , that they cannot helpe to releeue the poore of the ●●rish ( as the curats did in Catholike times , and the monasteries ●uch more ) and the other that they must needes leaue beehind ●●em , a race of rogues , and beggars , to be susteined by their parishes , 〈◇〉 the great greauaunce thereof , and the generall oppression of the ●ommon welth .

And although I doe not allow , both the partes of this twoofould ●roposition , I meane the latter , yet I must needes say , that he had great ●eason in the former , to witt , that it were good , and necessarie for the ●ommon welth , that ministers should be bound to liue single , and con●●●nent for the same reasons that he yealded , which were so pregnant , ●nd euident , that they cannot be denied . Where vppon it also fol●●weth , that the chast and continent life of religious men , neither was 〈◇〉 times past , nor could be , any way hurtfull to the common welth , but ●ather very behoofefull , and profitable thereto , for that the encrease ●f the people was thereby kept in such moderation , as it neither was ●●doundant to the surchargde , and oppression of the common welth , ●or yet defectiue for the due defence thereof , as sufficientlie appea●ed in all occasions , aswell of forraine , as ciuil warres , wherebie it is ●lso euident , how vaine , and friuolous is the doubt , mentioned in the ●biection of the wante of souldiars , supposed to ensue of religious ●ife .

● To this purpose it is also to be considered , that the strength of a coun●ry or an army , consisteth not so much in multitudes of men , as in a ●ompetent number well disciplined , for did not Alexander the great , ouerthrow sixe hundreth thousand men of Darius , yea , and conquer a great part of the world , with lesse then forty thousand men ? Did not ●lso the Romans propagate , and enlarge their empyre , rather by mi●●tarie discipline , then by number of souldiears ? And who knoweth not , if he be a soldiear , that when twoo armies meete , of a hundred thousand men a peece , that the battaile is commonlie wonne or lost , before fortie thousand be slaine on both parties ? And that great armies , ●re many times dissipated and defeated , rather by some stratageme , or inuention of warre , then ether by the force , or multitude of men ? whereof proofe hath bene made in sondrie battailes , wherein ●t hath bene seene , that a handfull of men , in comparison , haue put to ●ight , infinit thousandes . Al which considered , it must needes be graunted , that the good successe thereof , could not so much depend vpon the multitudes of people , as on Gods benediction , and assistaunce , for Dominus custodierit ciuitatem &c. Machabae . li . 1. ca. 3. Except our Lord doe keepe the citty , they ●●bour in vaine , that defend it . And as the valiant Iudas Machabeus said . 〈◇〉 in multitudine exercitus victoria belli , sed de caelo fortitudo est . The victor● warre , doth not consist in the multitude , or greatenes of the army , but all fo●●●tude , and strenght is from heauen . Where vppon it followeth , that 〈◇〉 more that any common welth is vnited with God , by religious pe●●●ction , the more victorious , it shal be in warre , the more prosperou● peace , and the more happy in all occasions .

10 Furthermore it is to be considered , that religious men , are no● wholy exempt from armes , but that they may , and ought in ext●●mities , to vse them for the necessarie defence , of the citty , or co●try where they dwell , as it is manifest by the practise of the chur●● aswell in former times , S. Greg . li . 7. Ep. 20. Indict . 1. Baron . an . 598. as in this . S. Gregory the greate , gaue order the bishopps of Italy , in time of the Lumbards warres , aboue a thous●●● yeares agoe , to commaund all ecclesiasticall persons , to assist in ●●fence of their citties , and the like was ordained by the late Popes , 〈◇〉 the time of the league in Fraunce , wherein some cleargie men did 〈◇〉 table feates of armes , and amongst others , a Iesuit saued the citty 〈◇〉 Paris from surprise , when it was one night assailed on that side wh● they kept their watch , neere to their owne colledge . So that as in ca● of necessitie , they are not debarred from the vse of temporall arm● so also , at other times they vse the spirituall , for the defence , and pr●speritie of the common wealth , appeasing with their penaunce , a● prayers the wrath of God , which otherwise might destroy , or se●●relie punish the same , for the sinnes of men .

S. Bern . ser . breues . Ser . 63. 11 Here vppon S. Bernard saith of religious men , that ipsi pro toto ●●clesiae corpore viz. tam viuis , quam mortuis , orare sunt constituti . They a● ordained to pray , for the whole body of the church , as well the ●●uing , as the dead .

12 The truth of this may appeare , by many notable examples , whi●● occurre in all histories , and times , of singular benefits donne to cittie● countries , princes , and their states , by the merits and prayers of re●●gious men , whereof I will alleadge some in diuers ages .

Obiit an . 372.

S. Hieron . in vita S. Hilarionis aliquantulum postmedium .

13 S. Hilarion , the holly Abbot , disciple to S. Antony , obtained of a●mighty God , abundaunce of raine , for the remedie of an extrea● drought , which followed presentlie vppon S. Antonies death , and co●tinued for three yeares together , in the countries adioining to the d●serts of Egipt , where also infinit number of people , as S. Hierome wi●nesseth , being stroken , or bitten by venemous serpents , were cured 〈◇〉 him with holly oile , which he gaue them to apply to their woundes .

●● He deliuered also the citty of Epidaurus , in Dalmatia , Idem . ibid . circa finem . from a mon●●rous serpent called Boa , so huge , that he deuoured , and swallowed vp ●oth men , and beastes , which he drew to him , with the violent force ●f his breath , but the holly man hauing caused a great pile , and heape ●f woode to be laid logether , forced the serpent by his prayers , to ●●me foorth in presence of the people , and to clime vppon it , and to ●●maine there vntill fire was put vnder him , and he burned .

●● Also the same citty of Epidaurus , being in extreame danger of a ●eluge , by a terrible inundation of the sea , was most miraculouslie ●eliuered by him . For the people , seeing the sea swell in such horrible ●anner , that mountaines of waues came rowling vppon the citty , ●hey had such a confidence in his prayers , that they tooke him by for● , and sett him on the shore , and after that he had made the signe of ●he crosse thrise in the sand , and stretched out his hands against the ●aues , it is incredible , saith S. Hierome , to what a height the sea swelled , and ●●anding vp before him , and as it were raging for the opposition which ●e made against it , vntill at lenght it retired it selfe . Hoc ( saith he ) Epi●●rus , & omnis illa regio , &c. This the citty of Epidaurus , and all the country ●●th testifie vntill this day , and the mothers doe teach it to their children , to the ●●d , it may be recommended to the memory of all posterity . Thus writeth S. Hie●●me , who liued in the same age , and was borne in the same country of ●almatia , where this happened .

●6 The worthy and religious Emperour Theodosius , Glicas Annal . par . 4. Metaphrastes die 31. Ianuarij . Baron . an . 388. surnamed the ●he Great , obtained a notable , and miraculous victorie , against his eni●ies , by the prayers and merits of a holly Monk , called Senuphius , ●hose staffe and scapular , he carried himselfe in the battaile , and so ●otorious was the miracle , that there was a feast , solemnized yearely , ● long time after in Alexandria , in memorie of it . Besides that , there was also a statua , or image of Theodosius erected there , expressing the manner how he carried the staffe of Senuphius in his hand , and his sca●●ular vppon his head in the battaile .

●7 Mascezil hauing but fiue thousand men , and being accompanied , An. 398. Orosius li . ●● . c . 36. Baron . an . 398. ●nd assisted by the prayers of the holly Monks of the Iland of Capra●●a , ouerthrew his brother Gildo , the Tyrant of Africk , who had in his ●rmy , seauenty thousand souldiars , but afterwards forsaking the com●any , and counsell of those holly men , by whose meanes he had obtai●ed that notable victorie , he fell to ruine , as testifieth Orosius , who liued ●n the same age .

●8 An. 527. Ciril . in vita B. Theodos . To . 7. an . 527. Kericus , or Cipriacus , a captaine of Iustinian the Emperour , obtained a great victory against the Persians , by the praiers and miraculou● assistance , of S. Theodosius the Abbot , as witnesseth S. Ciril in the life 〈◇〉 S. Theodosius .

19 S. S. Greg . li . 6. ep . 23. indict . 15. Baron . an . 596. Gregory , attributeth the deliuerie of Rome , from the seige & sac● of the Lumbards , to the holie life , merits , & intercession of three thousa●● religious women , which were then maintained in the cittie ,

20 S. Obijt . an . 613. Surius . To 2. Baron . an . 603. Theodorus Sicaeota an abbot , deliuered the people of Hierusalem from a great drought by his praiers , & the country of Caria , from th● inundation of the riuer Copas , by setting in the shoare a crosse , whic● afterwardes it neuer passed .

21 S. An. 982. Baron . eodé . an . & an . 961. To . 10. Nicon hauing liued twelue years in religion , & being then sent 〈◇〉 his abbot to conuert nations , deliuered the cittie of Lacedaemon , from great plague by his praiers .

22 Duke Circa an . 113. Surius li . 2. ca. 7. To . 4. & in vita S. Bernar . l. 2 c . 7. Ranulph , hauing obtained a great victorie against Rog● king of Sicily , attributed it whollie to the merits and praiers of S. Be●nard then liuing , and therefore meeting with a monke of his order , ● he was in pursuit of his enemies , he fell at his feete .

23 Henrie Obiit an . 1189. Sur . to . 6. ca. 7. in vita S. Hugonis . the second , king of England , ascribeth his escape fro● drowning in the sea , to the merits and praiers of S. Hugh , to whom he recommended himselfe , though he was then liuing , and prior of th● Carthusians , but afterwardes bishop of Lincolne .

24 S. Obiit an . 1226. Sur . To . 5. in vita S. Fran . Frauncis , deliuered the cittie of Aretium , from a perillous sed●tion , by commaunding the diuels , which caused it , to depart fro● thence , as witnesseth S. Bonauenture in the life of S. Francis .

25 Also about the same time , S. Obiit an . 1153. S. Antonin . in hist . par . 3. Tit . 24. ca. 6. Sur . 12. August . Clare the holie virgin , deliuer● the cittie of Assisio , from the sack and spoyle , of a great armie of th● Emperour Frederick Barbarossa , conducted by Vitalis de Auersa , who ha● sworne , that hee would neuer , raise his seige , vntill hee had taken i● and when it was brought to such extremitie , that it could no longe● resist the enemie , S. Clare being then prioresse of a monasterie there assembled all her religious sisters , and caused them to ioyne with he● in extraordinarie praier and penance , and so acceptable were the● hollie indeuours to almightie God , that the verie next night , th● armie of Vitalis was suddenlie dissolued , and hee forced to depa●● thence .

26 S. Obiit an . 1292. Surius To . 4. 7. Augusti . Albertus a Carmelit Frier , miraculouslie deliuered Messin● stronglie beseiged by Roger king of Naples , from an extreame , and remediles famin , by three shipps furnished with prouision , which vppo● a sudden appeared in the hauen , and could not by anie human meane● arriue thither , which benifit the king , and people of Messina , attribute● the merits and prayers of S. Albertus .

27 Obiit an . 1418. Petrus Ransanus in vita S. Vincentij li . 3. S. Vincentius Feruerius , of S. Dominicks order , droue away a horrible storme in Catalunia , with the signe of the crosse , obtained raine in an extreame drought in Carcassona in Fraunce : and with holly water , and singing holy himmes , destroyed innumerable vermin , which wa●●ed and ruined the fieldes , and vine yards , at Murisia in Spaine . Platus de bono status religio . l. 2. c . 30.

28 Many more examples might be added in this kind , of temporall blessinges , bestowed by almightie God vppon countries , and states , through the merits , & intercession of religious men , which I willingly pretermit , to say somewhat of farre greater benefits , I meane spirituall , and such as are most notorious , and euident to the world , to wit , the conuersion of nations to the christian faith , by the holly labours of religious men , which I will breefelie touch , for the satisfaction of the vnlearned , who doe not vnderstand the latine tongue , for that the learned , either are not ignorant of it , or at least may see it amply laid downe , by P. Platus de bono stat . religiosi li . 2. ca. 30. Bozius de sig . Eccle . li . 4. sig . 6. Father Platus of the societie of Iesus in his booke , de bono status religiosi , and by Bozius , de signis ecclesiae .

29 Baro . an . 499. S. Remigius , who was first a Monke from his childhood , and after bishop of Rhemes in Fraunce , conuerted king Clodoue , and all the French nation , from Paganisme to the faith of Christ , about the yeare of our Lord , fiue hundreth , and thirtie , and about the same time , or within tenne yeares after , Baro . an . 560. S. Martin , first a Monk , and after bishop , conuerted the Sueuians , from the Arrian heresie , to the Catholike faith .

30 Baro . an . 596. S. Augustin , with Foure other religious men , sent by S. Gregory the Pope ( who was also religious , before he was Pope ) conuerted king Ethelbert in England , and his subiects in Kent , to the Christian faith . And not long after , Lambert Platus vbi supra . of Liege , a religious man , conuerted also a part of Germany .

31 Ibidem & Bozius vbi supra . An. 683. Baro . an . 723. S. Wilfrid , S. Willibrod , S. Swibert , and S. Boniface , all of them english men , and religious by profession , though afterwards bishops , sowed the holy seede of christian religion , in the higher and lower Germanie , as S. Wilfrid first , and after S. Willibrod in Holland , and Friseland , S. Guibert in Saxony , S. Boniface in Thuringia , Hassia , and in diuers other partes of Germany , in so much that he is euen vntill this day , accounted by the Germans their Apostle , being made bishop of Mentz , by Pope Gregorie the second , and afterwards martyred .

32 Villeardus , P. Platus vbi supra . Ludgerus , and Ansgarius , all three religious in Fraunce , conuerted also an infinit number of Infidells , to the christian faith , Circa an . 800. the twoo first in Franconia in Germany , the third in Denmarke , Sue●land , Gothland , and Grouland , and an other religious man , called Bozius vbi supra . Steue● succeding Ansgarius , in his labours in Suethland , and the countries a● ioining , conuerted all the prouince of Helinga , though he was mar●●red in the end .

33 Albus P. Plat . ibid . Circa . an . 970. the Abbot of Fleuri in Fraunce , was also martired in pre●ching the faith of Christ to the Gascons , after that he had conuerte● very many of them .

34 Adalbertus Circa an . 980. Idem ibid . Cromer . li . 8. vide Bozium vbi supra . first bishop of Prague , and afterwards a professe● Monke of S. Benits order , in the monasterie of Cassinum in Italy , wer● together with his brother Gaudentius ( who was also a monke ) into P●nonia , now called Hungary , and brought all that nation ( then most ba●barous ) to the fould of Christs church , and from thence went to preac● to the Sarmatians , Russians , Lituanians , Moscouits , Prussians , and speciall●● to the Polonians , whose king Boleslaus they made christian , though afterwards , Adalbertus was martired in Prussia .

35 Bruno , Circa an . 1025. Platus li . 2. c . 30. sonne to Lotarius duke of Saxony , professing religion in Rome , was sent by Pope Iohn , the Nineteenth of that name , into Russia● where hauing gained many to the christian faith , he was crowne● with martirdome : though not long after , an other religious man calle● Bonifacius , disciple of S. Romoaldus , conuerted the king of Russia , and a●● that nation , excepting only the kinges brother , who caused the sai● Bonifacius to be cruellie murthered , or rather martyred ..

36 Otho , Ci●ca an . 1125. Idem ibid . being sent by Pope Calixtus the second , from a monasteri● in Germany ( where he professed religious life ) into Pomerania , baptize● Warceslaus the prince thereof , and his subiects . And within a whil● after , an other religious man , called Vicelinus , went with foure companions from Fraunce , to preach the christian faith to the Vandals , whom● after thirty yeares continuall labour , they conuerted , and founde● amoungst them many notable monasteries .

37 Also in the age following the holly orders of An. 1245. Ibidem . S. Frauncis , and S. Dominicke , being instituted , Pope Innocentius the fourth , sent certaine● Franciscans , into some parte of Tartary , where they planted the christian faith , and after some yeares , built many churches , and monasteries there .

Circa an . Do . 1247. Ibidem . 38 About the same time , Ascelinus a Dominican , was also employed with others of his order , by the said Pope Innocentius , in the conuersion of the Tartars , though with no other fruite at the first , but their owne meritorious labours , yet the mission being afterwards continued in those partes , an infinit number of people was conuerted , and christened , amongst whom no light nor knowledge of Christ had bene be●●re , and that with so great fruite , as it is written , that the soules con●erted by them to the faith , could not be numbred , especiallie amongst ●●e Cumans , wherupon the superior there , writing to the general ( which ●●tters are yet extant ) declareth , that many thousands of men , not only ●f the comon people , but also of the nobilitie , receiued Baptisme .

●9 In the age ensuing , An. 1341. to witt the yeare of our Lord a thousand three ●●ndred forty one , other missions were made of the Franciscans , into those ●artes , by Pope Benedict the tenth , who sent twoo of that order , as his ●postolicall legats , to the Emperour of Tartary , with whose licence , ●hey greately propagated the christian faith in those countries , & about ●he same time , a great learned man of the same order , Platus ibid . called Gonsalus ●turatus , was sent into Armenia , as also an other called Paschalis in to Me●●● , and Gentilis into Persia , where they laboured many yeares , and wann many soules to God , though not with such publike , and general fruite , ●s in other partes .

●0 About these times also , an other Franciscan , Circa an . 1370. Ibidem . called Odoricus Foroliuien●●● , being sent into the East , & South partes , amongst the Infidels , bapti●ed twenty thousand soules .

●1 Also the king of Hungary , hauing subdued certaine nations of the ●nfidels , adioyning eight Franciscans , were sent vnto him at his request , & in ● few dayes , conuerted two hundreth thousand to the faith of Christ , where ●pon the said king , sent for two thousand more of the same order , Ibidem . & the ●eneral that then was , wrote publike letters ( which are yet extant ) to al ●is order , encouraging them to vndertake that glorious enterprise .

●2 In the next age , to witt , about the yeare of our Lord , Circa an . 1450. Ibidem . a thousand ●●ure hundred and fiftie , Iohannes Capistranus a Franciscan , in one voyage ●hich he made amongest the Infidells , baptized 12000. and reconciled ●lso many schismatikes vnto the church , in the same iourney .

●3 Afterwards in the same age , the Franciscans , not only assisted Chri●●phorus Columbus , in his suite to Ferdinand , the Catholike kinge of Spai●e , by whose meanes he was sent in the discouery of the west Indiae , An. 1493. ●ut also some of the same order , presentlie went thither themselues , to ●reach the christian faith . And about the same time , away being also ●pened in to the east Indiae , by Vasco Gama , eight of the same order men ●●celling in learning and pietie , were sent thither , who multiplied ●heir owne order there in such sort , that their Couents were distribu●ed into thirteene prouinces .

●4 About the same time , to wit , the yeare of our Lord , An. 1500. Ibidem . a thousand fiue ●undreth , the Dominicans were also employed into those countries , & after them the Augustins , where they haue had euer since a glorious ha●uest , with great fruite and profitt of soules , and amplification of t●● christian religion .

45 Lastly the society of Iesus , being instituted about the yeare of o●● Lord , An. 1540. Ibidem . Bozius vbi supra . an . 1541. Horatius Tursellinus in vita B. Xauerij li . 1. ca. 13. one thousand fiue hundreth , and fortie , was sent shortly after to t● East , and West Indiae , where they gained infinit soules to God , and esp●cially in the East , whither they went in the yeare , a thousand , fiue hu●dreth , forty and one , vnder the conduict of the famous , and holly Fath●● B . Francisco Zauerio , of whom I haue spoken Chap. 27. Nu . 37. Obiit an . 1552. before , as also of his gl●rious labours in spreading the ghospell , and faith of Christ in Capo● Camorin ( where he built aboue forty churches ) in Mazane ( where baptized two kinges , and a great number of their subiects ) in Mala●● in the Ilandes of Molucche and Moro , and lastly in Giapone , in all whi●● places , he exceedinglie dilated , and propagated the christian fai●● which hath also benne much encreased there , and daily is , by the ●●thers of the same societie , especiallie in the threescore kingdomes 〈◇〉 Giapone , where the haruest , and labour , hath hetherto benne only thei● Whereto I may also add , for Gods greater glory , that whereas it seem● in times past , that there was no hope of accesse or possible meanes , 〈◇〉 the preaching of the christian faith , in the ample and rich kingdome ● China ( by reason of certaine penall , and capitall lawes , forbidding 〈◇〉 entraunce thereof to all strangers ) the Fathers of the societie , ha● neuertheles , not only opened the passage thither , but also plan● themselues in diuers partes thereof , and in the principal cittie cal● Pachin , where the kinges court resideth , where they haue also by his ●cence erected a colledge , as also many more in diuers other parts his dominions .

46 Thus then thou seest , good Reader , how inestimable is the ●●nefit , that the whole world hath receiued by religious men , no lesse this very age , then in former times , seeing that they haue benne fo● many hundreth of yeares , and still are , the speciall instruments , a● meanes , to promulgate the law , and faith of Christ to the world , 〈◇〉 the saluation of man : S. Chrisost . hom . 56. ad populum antiochen . de monachor . vita . Euseb . li . 1. de demonstra . ca. 8. wherebie it well appeareth , how worthilie● Chrisostome calleth them . Luminaria mundi . The lights of the world . A● how truly also Eusebius saith , that they are consecrated to God . vniuerso genere . For all mankind .

47 And therefore I cannot omit here by the way , to desire the● reflect some what seriouslie vppon this point , and well to ponder tw● thinges . The one , what an euident testimonie this is , not only of 〈◇〉 great worth , and merit of religious profession , but also of the ver● of Catholike religion , which admiteth and teacheth it , seeing that ●here redoundeth thereof , so great glory to almightie God , and such ●otable fruit to the whole world , as hath here benne declared .

●8 The other is , to consider , what benefit the world hath reaped , or ●ay reape , by our aduersartes in this kind , I meane what nations they ●aue conuerted from Infidelitie , to the faith of Christ , or what ende●ours , or yet good will , they haue shewed thereto , yea , or how it can ●●and with their profession to doe it , seeing they haue no exercise of ●he Euangelicall counsells ( to wit of voluntarie pouertie , chastitie , and ●bnegation of themselues ) but reiect them , partly as superstitious , te●erarious , and a tempting of God , and partly as impossible ( as I haue signified before ) wherebie they vtterlie exclude themselues , from all practise of Apostolicall preachinge , for the conuersion of Infidells .

49 For he that is charged , and burdened with wife and children , and will be sure of his , and their prouision , before he stir his foote , how can he vndertake such long and dangerous voyages , and wholy depend vpon Gods prouidence , as the Apostles did , in forsaking all to followe him , and as our religious still doe , and all others must doe , who meane ●o vndertake that heroicall labour ?

50 This certainly is the woorke of God in ours , & performed by him ●n most strange and admirable manner , that is to say , to confounde the stronge by the weake , and to reduce all the strenght , power , and wisedome of the world , to his subiection , and obedience , not by force of armes , and powerfull meanes , but by infirmitie , and supposed folly , I meane by such instruments , and ministers , as being feble , weake , and simple in the sight of men , and yet practising the perfection of that which they preached , should not only perswade men the possibilitie of his law , but also induce them to the obedience of it by their example . For otherwaise , who would not haue expected , that those which preached , this strange , and rigorous law , should first practise it themselues ? Can he be fitt to perswade men to contemne riches , who wal●oweth in wealth , and will himselfe endure no want ? And he that cannot liue without a wife , and pampereth himselfe in ease , and pleasure , can he induce men to represse concupiscence , or to gueld themselues , as our Sauiour , counselled , for the kingdome of heauen , or to mortifie their owne passions , and affections for the loue of God ? Would not euery man deride such a preacher , and bid him first practise his owne doctrin , and then preach it to others ? And therefore I say , our Sauiour ordaining the publication of his law throughout the world , both practised , and taught the obseruation of the Euangelicall counsells , as a special meanes to effect , and accomplish it : whereof we haue also hi● therto seene the admirable effect and experience , in the conuersion o● all nations , to the christian faith , by the Apostles , their disciples , an● lastly by religious men , all of them obseruinge the Euangelical counsells . Where vppon I conclude , that our aduersaries , hauing no practi●● thereof at all , can neither conuert Infidells in forreine nations , or ye● arriue to any perfection of vertue at home , and much lesse induc● others thereto , either by their example or instruction , as shall furthe● appeare in the next chapter .

51 But to returne to our question , concerning the notable fruite o● religious perfection in common welth , what greater testimonie ca● be giuen thereof , then that the most prudent , valiant , and vertuou● Emperours , Kinges , and Princes that euer were ( whom it behoued t● haue care , as well of their state , as of religion ) haue alwayes so greatl● reuerenced , religious persons , and so highly respected them for thei● holy merits ?

Bar . an . 388. Glicas Annal . par . 4. Metaphras . die 31. Ian . Baron . an . 602. 52 This is manifest in Theodosius the great , who laboured very muc● to haue Senuphius , a holly Monke , present with him in the battail● which he was to fight with Maximus the Tyrant , for the great conf●dence he had in his prayers , and obteined a miraculous victory , by hauing only his staffe , and his scapular , as I haue declared before . Mauriti● the Emperour , being in distresse , and affliction of mind , wrote to all th● monasteries in the East part , as farre as Hierusalem , to be releeued b● their prayers , as I will further declared heareafter .

Baron . an . 1007. 53 Henry , the first Emperour of that name ( who was no lesse renowned for his prowes , and valour , then for his piety , and holly life , for th● which he was after canonized : ) so much honored , S. Romoaldus th● Abbot , both aliue , and dead , that he helped to carry his body vppo● his shoulders to his buriall , as I haue signified before vppon an othe● occasion .

Beda l. 3. Histor . c . 24. 54 Oswy king of Northumberland , in the time of our Saxon kinge ( shortly after the conuersion of that part of England , to the christia● faith ) shewed the great estimation he had of religious men , and thei● profession , by a vow which he made to build a monasterie , and to dedicat his daughter to religious life , if he ouerthrew Penda king of th● Mercians , which he performed afterwards , as shall further appeare afte● a while .

55 And the like may iustly be said , not only of those worthy Emperours , Chap. 28. n● . 25. & 26 Kinges , and Princes , who became religious men ( of whome 〈◇〉 haue named many in the twenty eight chapter , and amongst the res● eight or nine in our owne country : ) but also of an infinit number of ●thers , who haue erected , and built monasteries , endowed them with ●●mple possessions , and honoured them with great immunities , preroga●iues , and priuiledges , whereof we haue also many domesticall exam●les , and those so notorious , that I shall not neede to borrow any from ●broad , seeing that no man can be ignorant ( if he haue read our chro●icles ) that the most worthy , and famous kinges , that euer wee had , ●ither before the conquest , or since ( from the first conuersion of the ●arons , and English , to the christian faith ) haue benne founders of mo●asteries , and especiall patrons of religious men .

●6 The first Christian English king Ethelbert , being conuerted , and ●aptised by S. Augustin the monke , An. 605. and other religious men his com●anions , erected a monasterie , which he dedicated to S. Peter and S. ●aule in Canturbury , and gaue it great possessions , as appeareth by ●is owne letters patents , or Charter , wherein he testified , Guliel . Spina de Abbat . caenobij S. Aug. vide Harpsfield in histo . cocl . seculo . 7. ca. 9. that he ●id it with the consent of the venerable Archbishop Augustin , and of his princ●● , Polidorus Virg . lib . 4. Angli . hist . He also founded an other monasterie in the I le of Ely , ●hich he did dedicat to our blessed Lady . Idem ibid . Harpsfield . And shortly after , or at the ●ame time , Seibert , king of the East Saxons ( who was baptised by Meli●●● , companion to S. Augustin aforesaid ) built the famous monasterie of westminster .

●7 A few yeares after , to wit , about the yeare of our Lord , sixe hundreth , & thirty , Sigebertus , king of the East Angles ( who first planted learning in the famous vniuersity of Cambridge ) so much honoured , & esteemed monastical , & religious life , that he built a monastery for himselfe , Beda li . 3. hist . c . 18. an . 63. Circa an . 645. where he became religious , leauing his kingdome to his cosen Egrick .

●8 In the same age also , king Ethelwald , sonne to S. Oswald king of Nothumberland ( where the faith of Christ was then newly receiued ) gaue landes to the holly bishop S. Ced , to erect a monasterie there , S. Beda hist . eccles . li . 3. ca. 23. fir●ely beleeuinge , that he should be much helped , and assisted by the prayers of ●hose , who were to serue God there , for so saith , our venerable countriman , S. Bede , who wrote almost nine hundreth yeares agoe .

●● Within a while after , Circa an . 655. vide Harpsfield . Egbert , king of kent , built a monasterie of Nunnes in the I le of Tenet .

60 In like manner Circa an . 660. Ranul . li . 5. ca 13. vide Harpsfield vbi supra . Circa an . 664. Cenoualchius ( or as William of Malmesbury calleth him , Cheneuallus ) king of the west Saxons , about the same time , built a most famous monastery , at winchester , & endowed it with all the landes , that were within Seauen miles compasse of it , and shortly after , a notable monasterie of Nunnes was founded at witby by Oswy o king of Nor●hūberland , in dischardge of the vow , S. Beda li . 3. ca. 24. which he made to God before his battaile , with kinge Penda , whereof I haue spoken before , and in 〈◇〉 same monasterie , he placed his daughter Edelfred , to be brought vp● religious disciplin , as he had also vowed .

61 an . 693. Guliel . Mālmesb . de pontific . Cissa ( who as some write , was Father to Inas , king of the w● Saxons , and built the citty of Chichester ) founded the Abbay of Abing● in the same age .

62 In the age following ( to wit about the yeare of our Lord Sea● hundred and fiue ) Ethelred an . 705. Idem de reg . Harpsf . secu . 8. c . 23. , king of the Mercians ( who inhabited t● middle part of England ) built a monastery , at a place called Bardo● and resigning his kingdome to his nephew Chenred , professed hi● selfe religious in the same monasterie , and was afterwards Abb● thereof .

63 And within Fiue , or six yeares after , not only his sonne Chenr● but also ex Chron . Onuphrij Ioan . Capgraue Harpsf . sec. 8. c . 8. Pol . li . 4. Offa , king of the East Angles , gaue great possessions to t● Abbay of Esam , and afterwads went both of them to Rome to Po● Constantin , and entred into religion .

64 The valiant , and Pious Inas , king of the West Saxons , in the sa●● age , built the famous Abbay of Glastonbury , gaue landes to the Abb● of Abington , an . 740. Polid . Ibid . went to Rome , and made his kingdome tributarie to t● sea Apostolike .

65 And in that age also , an . 770. Polid . l. 4. An. 775. Offa king of the Mercians , founded an A●bay at S. Albans , in honour of our first martyr , S. Alban , and an oth●● at Bath : he went also to Rome , and made his kingdome tributarie Pope Hadrian the first .

66 Chenulphus An. 810. Polid . li . 4. king also of the Mercians , in the age followinge , bu● the Abbay of Wimchelcomb , about the yeare of our Lord Eight hundre● and tenne .

67 In the same age , the noble , and worthy Alured , king of the M●●cians ( who by the perswasion of Neotus Abbot of Glastonbury , did ins●●tute our famous An. 893. vniuersitie of Oxford ) founded three monasterie one at Winchester ( by the aduise of a holly french monke , called Apul . Polido . in Chron . l. 5. Grin●bald , ( whose counsaile he vsed in all his affaires ) an other for Nunn● at Shafsbury , whereof his daughter Elfgrina was afterwards Abbes● and the third at a place called Athelne , or Ethelinge .

68 His grandechild An. 939. Polid . l. 6. Adelstan ( who was the first of all our Englis● kinges , that was monarke of all the Iland of Britanny ) builded two monasteries in the age following ( about the yeare Nine hundreth thi●nyne ) the one at Melton , and the other at Michilney .

69 King An. 964. Guil el . Malmesb . li . 2. ca. 9. Marian . in chron . Edgar , who for his great valour , and vertue was not on● called Honor , & deliciae Anglorum , the honour , and delight or darling ● England , but was also greatlie honored , and esteemed by forreine na●ons , founded three monasteries in the same age , one at Wilton ( whe●eof his owne daughter Vide Harpefield secu . 10. c . 8. Edith was Abbesse ) an other at Ramsey , and ●●e third at a place called Varuell .

●0 Canutus Circa an . 1030. Harpsf . sec. 11. ca. 17. king of England , Denmarke , and Norway , reedified the fa●ous monasterie of S. Edmund , at Edmundsbury , being decayed , & both ●ne vnto it great landes , and possessions , and also honoured it with ●any priuiledges , and immunities .

●1 The like did also the holly king , Circa an . 1063. Ibid . ca. 16. Barro . an . 1060. S. Edward the confessor , to the ●bbay of Westminster , which in time of the Danish warres , had benne ●efaced , and almost vtterly ruined , and he not only repaired and am●lified it with sumptuous buildinges ( and namely with that magnifi●ent church which yet standeth ) but also procured a confirmation from ●●e sea Apostolike , of certaine priuiledges which he gaue vnto it , and decree , that the custome of crowninge , and annointing the kinges ●f England in that Abbay , should be perpetuall .

●2 And forasmuch , as I haue sufficientlie shewed , the great sanctity ●nd hollines of this king , in the three , and twentith chapter , and also ●ow the same was testified , and manifested to the world by almightie God , with many notable miracles , both in his life time , and after his ●eath ( whereof not only all our histories , but also the publike iudge●ent of the church in his canonization giueth sufficient testimonie ) I ●ill therefore speake no further thereof in this place , but only note ●oy the way for a speciall argument ▪ of the great merit of monasticall , ●nd religious life , that such holly kinges , as this , and diuers others na●ed before ( who were great seruantes of God , and honoured as sain●es by all the christian world ) haue benne founders of monasteries , ●nd principall patrons of religious men .

●3 But to conclude this point , concerning the opinion of kinges , and Princes , seeing I haue now already deduced the former examples , from ●our first christian English kinges , Barro . An. 1087. Epito . Chronic . apud Polid . to the time of William the conquerer who also founded three Abbayes , one in kent called Battaile Abbay , an other in the suburbs of London , and the third at Cane in Normandy ) I feare I should be ouer tedious , if I should prosecute the same in like manner through the ensuing ages ( especiallie seeing there is much lesse doubt thereof , then of the former times ) and therefore I will end , with one of our kinges since the conquest , who was no lesse victorious , then wise , and vertuous , I meane Henry the fift , Polid . in Chro . l. 22. who ( as Polidor Virgill well noteth in the beginning of his life ) knowing right well , that all thinges are gouerned , and guided by the prouidence of God , and that all humane power is to no purpose , be it neuer so great , if be not supported and strengthned by the deuine , beganne his gou●●ment , with the erection of twoo famous monasteries , neere to Ri●●mond , the one called Bethlem , and the other Sion , placing in the form the holy Chartrouse Monkes , and in the latter , the religious sisters S. Brigits order , of both which orders , and monasteries , I haue spok● before in the sixe and twenty chapter , as also of the succession thereo● still remaining vntill this day , in twoo notable Couents of our cou●trifolkes , in Flaunders , and Portugall .

74 And one speciall reason which , besides the great merits of th● twoo holly orders , mou●d that wise , and vertuous king , to make ch●ce of them to people his twoo new monasteries , was ( no doubt ) th● hauing learned out of our holly scriptures , that multum valet assi● oratio iusti , the continuall prayer of the iust is of great valew , and force , in ● sight of God , he perswaded himselfe , that his prudence , and prow● being assisted with the continuall prayers , and merits of those gre● seruants of God , would produce no lesse notable effects in his goue●ment , and state , then were after seene by experience , it being most eu●dent , that he was not only most vertuous , and pious , but also one ● the most victorious princes , that England euer had , as appeared by h● famous battailes , and victories in France , where he was crowned kin● of that realme in Paris , and afterwardes leaft the possession of the gre●test part thereof to his sonne , and the title of the whole to his post●ritie .

75 And this shall suffise , concerning the reuerent respect , that chr●stian kinges , and princes ( especiallie ours ) haue euer borne to monast●call , and religious profession . Whereby two thinges euidentlie app●are , the one , what opinion , and beleefe these princes had , of the ben●fit , that they and their states reaped , by the prayers , merits , and hol● labours , of religious men . The other , that they sucked ( as I may say the same beleife , euen with the milke of christian religion , as appea●reth not only in Constantin , the first christian Emperour , and his succe●sors in the Empire , but also in our first christian English king Ethelber● and others that liued in the same age , or haue since succeded them i● our country , vntill king Henry the eight , father to the late Queene El●zabeth .

B●da in Histor . Anglic . l. 2 6 2. 76 And although I haue made no mention here , of the christian kinges in Brittany , before the entrance of the Saxons and English , yet whosoeuer shall consider , what a famous monasterie the Britans had in Ban●gor , wherein there were two thousand monkes , at the entrance of S Augustin , and an other also in Abington , where , as some write , were ordinarilie aboue fiue hundred monkes ( of whom sixty liued retired ●● the monasterie , Harpss . Secu . 10. ca. 9. ex chron . Abindonensi . and the rest got their liuinge abroad by their la●our , in the woods , and deserts adioining , and repaired to the mona●●ery euery sunday ) whosoeuer I say shall consider this , must needes cō●eiue , that these so populous monasteries , either were founded , and ●ected by the ancient British kinges , or at least amplified , enriched , & ●atronized by them : which would be as easely proued , as the former , ●f the ancient histories , and monuments of those ages were extant , ●hich perished , no doubt , with the whole state of Brittany , in the cruel ●arres , and conquest made by the Saxons : so that in this also , our ad●ersaries may note , a most manifest argument , not only of the anti●itie , and merit of religious life , but also of the great estimation , that ●ur British kings had thereof .

●7 But what doubt can be made of the benefit , that redoundeth to ●inces states , by the prayers of religious men , seeing that it is eui●ent in the holly scriptures , that almightie God preserueth whole cit●ies , prouinces , and states , sometimes for the regard he hath , to the in●ercession , and merits of some one man , which he signified euidentlie ●y the prophet Ezechiell when he said of the Iewes . Quaesiui de eis virum , Ezech . 22. &c. I sought for some man amongst them , who might put himselfe betweene ●hem , and me like a hedge , and stand opposit against me for the earth , to the end ● might not destroy it , and I found none , & I powred my indignation vpon thē &c.

78 Thus said almighty God by the prophet , and the like he signified , when being moued with iust indignation against the Iewes , & ready to destroy them for their wickednes , he not only pardoned them diuersti●es at the intercession of Moyses , but also said once vnto him . Dimitte me , ●●tirascatur furor meus &c. Suffer me , or let me doe my Will , that I may extend my ●rath against them , and I will make thee prince of a great nation . And when Moyses , neuertheles persisted to pray for them , placatus est dominus , Exod . 32. saith the scripture , ne faceret malum , quod locutus est contra populum suum . Our Lord ●as appeased , or diuerted from executing the punishment , which he had threat●ed against his people .

79 Lo then , how much almighty God , respecteth good mens prayers , seeing that he suffreth his handes , as it were to be bound thereby , and held from the execution of his iustice vppon the wicked . To which purpose also we read in the scriptures , that if there had benne but ●enne iust men in Sodome , God would for their sakes , Genes . 18. haue spared the whole citty , not with standing all the abomination thereof , as I haue declared in the first part of this treatise , where I also shewed the notable effects of prayer , for the reliefe of all humane necessiti● alleadging diuers examples thereof , in matters concerning princes , a● their states , which therefore I omit here , and conclude , that hereby sufficientlie appeareth , what exceeding benefit all common welt● and states of princes reape , by the prayers of good religious men , b● sides their other pious labours ; whereby they conuert Infidels to t● christian faith , and sinners to repentance , inducing wicked men to 〈◇〉 forme their manners , no lesse by their holy example , then by th● learned sermons , exhortations , and instructions . In which respect , Chrisostome in twoo of his homilies to the people , exhorted them m● seriouslie , to visit oft times monasteries , and religious houses , and 〈◇〉 frequent the company of religious men . Adi , saith he , tales viros & Repaire to such men , vse their conuersation , goe I say vnto them , and touch th● holly feete , S. Chrisost . ho 59. ad populum . multo enim honestius &c. For it is much more honorable to embr● their feete , then the heades of other men .

80 Thus saith S. Chrisostome , of religious men , in respect of their ho● example , and endeuoures , whereof the experience is also daily see● euen vntill this day , in all Catholike countries , where the holly ●●bours of religious men ( I meane of those , that are both actiue & co●templatiue ) doe tend to nothing els , but to draw euery man to liue ● his state , and vocation , according to the perfection of christian re●gion , which perfection ( as I signified before ) the more it is practis● in common welth , the more it vniteth the same with God , and consequentlie aduanceth it to true felicitie .

81 Thus then wee see , that religious life , is no way hurtfull to co●mon welth , but most profitable , and necessarie thereto , which will y● appeare more manifestlie , by the answere of that other part of the fo●mer obiection , which concerneth the lawes of certaine Emperou● and Kinges , preiudiciall to religious profession . I will therefore b●ginne , with the law of Mauritius the Emperour .

82 This Emperour ordained , that no souldiar should enter in to rel●gion , except he were lame , or otherwise vnfit for the warre , or els ha● serued out the time assigned by the law , as is signified before in the o●iection , Barro . an . 563. and forasmuch as the holly , and famous Pope , S. Gregory t● great , who liued in the same time , gaue his opinion amply to the E●perour himselfe , concerning that constitution , it may suffise ( in respe● of his authoritie and antiquitie ) that I lay downe the same , with h● reasons . For although to mollifie the hard , and peruerse hart of th● tyrannicall Emperour , the holly man wrote vnto him , a letter of gre● submission ( signifying neuertheles that he wrote as a priuat perso● and not as a bishop , to the end , that his humble manner of writtinge , ●ight not preiudice the authoritie , and dignitie of his seat ) yet he re●resented plainely vnto him , the absurditie , and impiety of his law , saying , that he was astonished to see it , seeing that the way to heauen was shut vp to many thereby ; for though there be diuers , saith he , S. Greg . l 2. ep . 62. indict . 11. that can ●yne religious life , with secular habit , yet there are many others , that cannot be saued , except they vtterly forsake the world .

●3 Moreouer , he wisheth him to consider with himselfe , what he would answer to Christ , if he should aske him , why he was so vngra●efull to debarre , and withould his souldiars from his seruice , seeing he had made him an Emperour , of a Notary , and then he addeth , that perhaps the Emperour would say , that it might be well thought , that none of those souldiars which became religious , were truly conuerted , wherto he answereth , that he himselfe had knowne in his owne dayes , conuerted souldiars in monasteries , men of such holly life , that they did miracles . Sed per hanc legem , saith he , ne quisquam talium conuerti va●eat , prohibetur . Yt is forbidden by this law of yours , that none should be conuerted . Thus saith S. Gregory , to the Emperour Mauritius . And writting also at the same time to his phisician , to the end that he might communicate the same with him , he saith , that Iulian , the Apostata , Idem ep . 6● . Indict . 11. Baron . an . 593. did make the like law , & that if the Emperour did thinke , that his armies were diminished , and his forces decreased by reason that many souldiars entred in to religion , he wished he would consider , whether he had conquered the kingdome of Persia , by the force of his souldiars or no , or whether God had not giuen the same in to his handes , rather by his owne prayers , and teares , then by the meanes of his power , yea in such sort , as he himselfe , knew not how it was wrought .

84 Thus did this holly man , notablie represent to Mauritius , the iniquitie of his law , shewing euidently vnto him , his ingratitude towards God , in that hauing receiued not only the Empire from his liberall hand , but also the kingdome of Persia , rather by miracle , then by his owne force and strength , he did neuertheles confide more in his armies , and pollicies , then in Gods assistaunce , yea , and withhould his souldiars and subiects from Gods seruice , for the which , both he , and they , and all the world , was created and ordained .

85 But so it pleased God afterwards to dispose , for the confusion of the Emperour , and all such pollitikes as he , that notwithstanding his contempt of religious life , he was faine , ere many yeares past , to haue recourse to religions men , for the remedy of his necessities , Baron . an . 598. both pri●ate , and publike , for within four or fiue yeares , after that he had made this law , Surius die 22. Aprilis to . 2. one of his sonnes was stroken with a leprosie , which no phisicke could cure , whereuppon , he and the Empresse , sent for Theodorus ● monke , famous for miracles at that time , and humbly craued the helpe of his prayers , for the recouery of their sonne , whome he miraculouslie restored to perfect health . And within three , or foure yeares after it pleased God to reueale , not only to the same Therdorus , but also to a monke in Constantinople , Baron . an . 602. Annal . Cedreni . Baron . an . 602. Chap. 35. Num . 30. that Mauritius should shortly loose , both his Empire , and his life , which the Monke published very strangelie , running throughout all the citty , with a naked sword in his hand , cryinge . Hoc ferietur Mauritius . With this Mauritius shal be stroken . Signifying that he should die violentlie with the sword ( which was shortly after executed by Phocas , as I haue declared more particularly in the first part of this treatise ,

86 And in the meane time , Mauritius being frighted with this , and certaine other ominous predictions , sought remedy by the meanes of religious men , writting to all monasteries , euen as farre as Hierusalem , to be assisted by their prayers . Whereby it appeareth , how true it is that , which th prophet saith . Vexatio , dabit intellectum . Vexation , or affliction , will giue vnderstanding , Isay . 28. seeing that Mauritius in his aduersitie , acknowledged the merits of religious life , which in his prosperitie he contemned , shewing sufficientlie , that in the extremities of Princes , and their states , more confidence is to be reposed , in the prayers of religious , and good men , then in princelie power , or humane pollicie . Thus much concerning Mauritius , and his wicked law .

87 And whereas the Arrian Emperour Valens , king of Spaine , Isacius , and Nicephorus Phoca , Emperour of Constantinople , made also other lawes preiudiciall to monasticall , and religious life , as I haue signified in the obiection , it is to be considered , that as there were most wicked men , so also God did punish them most exemplarlie for the same .

Bar . an . 378. Vasaeus in Chron . an . 710. Vasae ; an . 714. 88 The Emperour Valens , being ouerthrowne , and pursued by the Gothes , was burned in a litle Cabin where he had hid himselfe . And Vitiza , was disposest of his kingdome , and depriued of his eyes , by Roderic has successour , and for as much as also the said Roderic continued , and kept in vre , the beastly lawes of Vitiza , ordaining that priestes , and religious men should marry &c. Yt pleased God to take a greater reuenge , not only vppon him , but also vppon all Spaine , giuing him , and them , in to the handes of the Mores , who slew him in bataile , and conquered Spaine , as I haue declared at lardge in the first part of this treatise , to shew Cha● . 20. Num . 8. partly , how seuerelie God punisheth the sinnes of the flesh , and Chap. 13. Nu . 14. partly , how he turneth the wicked pollicies of men , to their owne ruine , which latter point , being also very considerable in this matter , is there Chap. 3. nu . 4. & ch . 31. nu . 5 6. 7. 8. & 9. handled at large , and confirmed by many examples .

89 But in the Emperour Isacius Commenus ( who confiscated all the goods of monasteries ) it is very remarkeable , that he , being afterwards stroken from his horse with a thunderbolt , was so terrified with Gods iudgement vppon him , that after a whyle he gaue ouer his empire , and became not only a monke , Baron . an . 1060. but also porter of the monasterie where he ●liued , being also contented to doe all other base offices about the house , as occasion required , so that in recompence of the iniury which he did to monasteries , he was forced by Gods iustice , to end his dayes in the seruice of a monasterie .

90 And now , to say some what also of the Emperour Nicephorus Phoca ( who got his empire with periurie , and adulterie , Baron . an . 969. Zonar . Annal . to . 3. and was a man of insatiable auarice ) it is nomeruaile , though such a wicked Tyrant as he , made lawes against the foundation , and erection of monasteries , seeing he also ordained , that no landes should be giuen to the church , and possest himselfe of bishopricks , and was otherwise so prophane that he would haue ordained , that all souldiars dying in the field should be canonized , and honoured with hymnes , and holly ceremonies as martyrs , and had done it , if the Patriarke of Constantinople , had not stoutly resisted him , but in the end , Gods iustice fell vppon him , by the meanes of Theophano his owne wife , who caused him to be slaine , and married his murderer , Iohn Zimisces , and made him Emperour ,

91 And how pernitious to the Empire , those his wicked lawes were , it may appeare , by the constitutions of Basilius , the Emperour , who succeded Iohn Zimisees , and reuoked those lawes of Nicephorus , testifying , & affirming , that all the calamities fallen lately before vpon the Empire , were the iust punishment of God for the same , and that therefore he annulled and abolished them . So that the example of these princes , & their lawes , proueth nothing els , but that the enemies of religious life , are wicked men , & that the lawes ordained against the same , are vniust , hatefull to almightie God , and pernitious to princes , and their states , drawing the wrath , and vengeance of almighty God vppon them , whereby also the great merit of religious life , and the conueniencie , and necessitie thereof in common welth , sufficientlie appeareth .

92 Though many other pointes belonging to this matter , doe offer themselues vnto me to be handled , neuerthelesse considering that I haue benne already much longer , then I was at first determined to be , I will conclude this chapter , and all the former concerning religious perfection , and the end of common wealth .

93 And first for the matter of vowes , which I haue handled in t● last chapter , it appeareth sufficientlie , as I hope , that the vse of vow● of chastitie , and of the other euangelical counsels , obserued in re●gious discipline , is most conforme to the scriptures , and deriued fro● the doctrine , and practise of the Apostles , and from their time , con●nued in the church of God vntill ours : and finallie , that the obiectio● of the sectaries , against the same , are but meere shiftes , and cauils , pr●ceeding only of a desire , to defend the breach of their owne vowes , ●●couer their shame , and excuse their Apostacy , from the Catholi● faith .

94 And whereas , I vndertooke in the fiue and twentith chapter , ●●proue that the Catholike Roman religion , is not only the true rel●gion , but also most conforme to true pollicie , and fit for gouerment 〈◇〉 common wealth , and that the opinions of Lutherans , and Caluini● ( wherein they dissent from vs ) are contrarie , aswell to true religion , 〈◇〉 to true pollicie , I haue for this purpose , allready proued in these former chapters . First , that the Roman Catholikes , haue amongest the● the true imitation of our Sauiour Christ , by the obseruation of th● Euangelicall counsels , and that therein consisteth , the highest perfection of Christian religion .

95 Secondly , that by the meanes of this religious perfection , they arriue to a perfect vnion with God , testified in all ages , by the externa● signes of reuelations , visions , apparitions of our Sauiour Christ , an● his saintes , rapts , and most miraculous workes , accompanied wit● ineffable sweetenes , and spirituall consolations .

96 Thirdly , that the sectaries haue no true imitation of our Sauiou● Christ , nor obseruation of the Euangelicall counsells , yea , and tha● they are open , and sworne enemies , of the true Euangelicall , and religious perfection . And lastly , that they haue no externall signes , of an● internall vnion with God , as the Catholikes haue , by deuine rapts , reuelations , visions , or miracles , but are by the iustice of God , exposed to illusions of wicked spirits , fantasticall dreames , false , and fanatical● reuelations , as I haue signified in the last chapter , by all which it appeareth , that they haue not any perfection of Christian religion , and consequentlie no vnion with God .

97 And therefore , for as much as I haue also proued amply before that the perfect vnion of man with God , is not only a most speciall● and assured effect of true christian religion , but also , that it is the end and felicitie of man , and common welth , twoo thinges must neede● follow thereon . The one , that the Roman Catholikes , hauing thi● vnion with God , haue aswell the truth of Christian religion , as the ●●licitie of man , and of common welth . The other , that the sectaries , ●eing enemies of true christian perfection , and therefore void of all ●●ion with God , haue neither truth of religion , nor the true happi●●s , which is the end of man , and common welth : whereuppon it is ●o to be inferred , that their religion is most pernicious to all princes ●●tes , not only for that it depriueth them of Gods speciall protection , ●●d benediction ( which can neuer concurre with false religion : ) but ●so because it draweth his wrath , and malediction vppon them soo●er , or latter , howsoeuer he may for a time suffer them to prosper , for ●●ch causes , as I will declare amply heareafter , in the third part of this ●●eatise . Besides that , some of the cheefe and principall pointes of ●heir religion , are of themselues , so contrarie to true reason of state , ●hat the beleefe , and practise thereof , must needes ouerthrow the com●on welth in time , or at least breede great inconuenience therein , as 〈◇〉 haue shewed partly already in their absurd , and beastly doctrine , of ●he impossibilitie to liue chast , and will now shew further , concerning ●ome other pointes of their beleefe , in the next chapter .

To proue that the Catholike religion is conforme to true reason of state , and the contrary doctrin repugnant thereto , ten points , controuersed betwixt the Catholikes , and their aduersaries , are debated by way of state : and it is euidently shewed , that the doctrin of Catholikes , leadeth to all vertue , and is therefore most conuenient for state , and that the doctrin of their aduersaries , eyther withdraweth from vertue , or inciteth to vice , and consequently is most pernicious to all states . Finally , the bad frute of Lutheranisme and Caluinisme in Common welth , is shewed by the experience thereof , sufficiently acknowledged by Luther , Caluin , and others their fellowes . CHAP. 35.

1 HAuing hitherto shewed the necessitie , fruit , and dignitie of the Catholike Roman religion in common welth , aswell by the end , and felicitie of common welth it selfe , as by the perfection of Christian religion ( both which I ●aue proued , to be proper only to the Roman Catholike church ) I will now a litle further prosecute the same subiect in this chapter , and confront certaine important points of our Catholike doctrin , with the contrarie doctrin of our aduersaries , whereby it shall euidentlie appeare , that our Catholike religion , tendeth wholy to the practise of perfect vertue , and is consequentlie most behouefull for comm●● welth , and that the opposite doctrine of our aduersaries , either ●reectly draweth the professors of it to vice , or at least , withdraw 〈◇〉 them from the practise of vertue , and so by a necessarie consequen● is most pernicious to common welth , which doth stand , and florish● vertue , Chap. 9. per totum . and is ruined by vice , as I haue ampely proued before in 〈◇〉 ninth Chapter . And for this purpose I meane to examine tenne seue● pointes of religion , controuersed betwixt vs and our aduersaries , a● to treat thereof in this chapter , only by way of state , reseruing th● further discussion by way of religion , to the third part of this treati●● because otherwais this part would grow ouerlong , and to a grea● volume then would seeme conuenient .

2 First then concerning our iustification by faith , and workes . T●● Catholike religion , teacheth two thinges , speciallie to be considered 〈◇〉 our purpose . The one is , that no man hauing the vse of reason , can 〈◇〉 iustified , without the concurrence of seauen acts , declared by the cou●cell of Trent , to witt , of faith , the feare of God , hope , charity , repentau●● of sinnes past , Concil . Trident . Sessio . 6. ca. 6. intention to receiue the sacraments with full purpose to amen and finally , to obserue the commandements of God . The other point is , th● good workes proceeding of Gods grace , doe increase our iustific●tion , whereby it may be truly said , according to the expresse wo●des of the scripture , Iac . 2. d . 24. that we are iustified by w●orkes , and not by fa● only .

3 Of these two points of Catholike doctrin , there followeth th● euident benefit to common welth , that those which professe the sam● and desire to be iustified , doe not only dispose themselues with all dill●gent endeuour , to the loue of God , and their neighbours , to the ha● of sinne and vice , and to the practise of all vertue , but also doe pe●forme all kind of good workes , all which must needes redound to th● publike good , in so much , that if this doctrin were beleeued , and fo●lowed of all men , there should neede no other , to make all the members of the common welth most vertuous , and the whole commo● welth most happy .

4 But the doctrine of our aduersaries , teaching iustification by onl● faith , must needes woorke a farre different , or rather a contrarie e●fect in common welth , and in euery member thereof . For althoug● our aduersaries are forced sometimes , by the irrefragable veritie o● our Catholike religion , to graunt ( at least in words ) the necessitie o● charity and good workes to iustification , yet such are their groundes , and such is the whole course of their doctrin , that they doe i●deed , not only exclude good woorkes wholly from iustification , ●●t also vtterly abase and decry them , treating of them so contemp●●osly ; and odiously that how soeuer they otherwise contradict them●●lues , they must needes induce their followers , to an extreame negli●ence , and contempt of well doing , to the vnspeakeable dammage of ●l the common wealths , where their religion ys embraced .

● And to the end , that this may partly appeare ( so farre forth as concer●ed this point whereof I presently treat ) I will lay downe some of Lu●●ers grounds , concerning iustification by only faith .

● He teheth , Luther in ca. 2. ad Gal . that fides sine & ante caritatem iustificat . Faith iustifieth without , ●nd before charity . That Idem disput . an opera faciant ad iustificationem . fides , nisi sit sine vllis etiam minimis operibus , n●n iustifi●●● , imo non est fides . Faith , except yt be without all kind of workes , yea without the ●ast workes , that may be , doth not iustifie neither yet ys faith . That vide Iodocuum Coccium in Th●sau . To . 2. de iustifi●at . ar . 3. opus , nn po●est doceri &c. A worke cannot be taugh , with out the preiudice of faith seing that in ●aith , and workes , are extreamely contrarie the one to the other , so that the doctrin ●f workes , must needes be the doctrin of deuills .

● That Luther de votis monast the highest art , and Christian wisdome , ys , not to know the law , and 〈◇〉 be ignorant of workes , and of all actiue iustice . in argumé ep . ad Gala . editio . 1.

● Also , Sermo de nouo testam . siue de missa Caueamus , saith he , a peccatis , caueamus ab operibus bonis . Let vs be●are of sinnes , let vs beware of good workes , and let vs attend only to the promise ●f God , and to faith , for that ys a short , and compendious perfection .

● And in an other place , he saith . De captiuitate Babylo . ca. de Baptismo . Vides quam diues sit homo Christiā{us} , &c. Thou ●eest how rich a Christian man ys who though he would , cannot loose his saluation , with ●ny sinnes what soeuer , except he wil not beleeue : no sinnes can damne him , but ●●ly incredulity . There is no other way , whereby a man may agree , or deale with God , but by faith : he careth not for workes , neither doth the neede them .

●0 And againe . Ad euangelium dominicae . 8. post fest . trinitatis . Nullum opus , saith he , tam malum est &c. There ys no wor●e so euill , that yt can damne a man , neither any , so good , that can saue a man , ●ut only faith saueth , and only incredulity damneth . Also . Contra Ambrosium Catharinum . nullum peccatum est &c. There ys no sinne but incredulity or lack of beleefe , no iustice or righteousnes , but faith Also , Sermo . de piscatura Pe . tri . erga Deum saith he , non operibus sed nuda fide indige●us . &c. Towards God we neede no workes but bare faith , for we must come with Isaac only , that ys to say with faith , we must dismisse our seruantes , and asses , ●hat ys to say our workes , how much wickeder thou art , so much sooner will God infuse , or power his grace into thee .

●1 Finally , he peremptorily affirmeth , that quando sic docetur , in ca. 2. ad Gala . fides iusti●●cat quidem sed simul seruare oportet &c. Vhen any man teacheth thus , faith doth ●ustifie , yet we must also keepe the commandements of God ( because yt ys written . Mat . 19. c . 17 ●i vis ad vitam ingredi serua mandata . Yf thou wilt enter into life keepe the commandements . ) There Christ ys presently denied , and faith abolished , because that which ys only Gods , ys attributed to the commandements of God , or the law .

12 Thus much I haue thought good to alledge out of Luther wqo te●cheth these most impious , an absurd paradoxes , not only in the plac● here alleadged , but also in diuers other which I omit , thinking the sufficient , to shew his doctrin concerning only faith , to the end yt m● appeare , that he excludeth all kinde of good workes from iustificatio● not only in respect of any operation they may haue therein , but also regard of their verry concurrence , or presence with faith , abasing , co●t●mning , and reiecting them , as you haue heard . And what maruail● seing that he also affirmeth els where , Luther in a●sertion . ar . 31 32. & 36. that euery good worke ys sinne , which ys also taught expressely by Melanch . in locis commum . editio . 1. Melancthon , Caluin . li . 3. institu . ca. 24. 55. 9. & cap . 11. 55. 554 Caluin , a● other sectaries , who are sprong from Lutqer , in so much , that Nichola● Amsdorfius a Lutqeran writting against Georgius Maior , about the matt●● of iustification , intituled his booke . Quod bona opera sint perniciosa ad sal●tem . That good workes are pernicious to saluation , and amongst diue● other fond , and folish arguments , he produceth , Luthers assertion , an● doctrin in confirmation of his , citing for the same Vide Iodoc Coccium in Thesauro vbi supra . Luthers owne wo●des , Nicola . Amsdorf . contra Georgium Maior . out of diuers partes of his workes ,

13 And in a conference which was held atr Altembourg , in the yeare 〈◇〉 our lord , a thousand fiue , hundreth sixty eight , and printed at Iena in t●● yeare a thousand fiue hundred , seauenty , the rigid Lutherans , insisting v●pon the groundes and principles of their great master Luther , mainta●ned ( as I may say ) with tooth , and naile , that the good workes of the la●● and new obedience , doth not belong to the kingdome of Christ , but to the world : th● christians , with good workes . belong to the diuel , and only faith , witho●● good workes , doth performe all , wheter we respect the merit , or the presence of go●● workes . Colloquium habitum Altēburque an . 1568. And finally to omit others strange paradoxes ) they taught tha● this proposition , opera sunt necessaria , workes are necessary , ys a false proposition , and that adeo illa necessaria non sunt , vtad salutem incommodent , sintq● perniciosa . They are so farre fom being necessary that they are hurtfull , and pern●cious to saluation .

14 Thus crowed they after their kind , discouering themselues , to b● chickens of Lutqers brood . But now yf we consider , what a holsome doctrine all this ys , which I haue related here , and how necessary , an● profitable the same may be for the publike , or priuat weale of me● and for their spirituall good we shall easely see , that yf all the infe●nall spirites , had laid their heades together , to teach a doctrine to dra● men to all impiety , and to make them most desperately wicked , the● could not haue inuented more pernicious principles , or haue la● downe more pestilent groundes for that purpose .

15 For he which shal beleeue , and be perswaded in conscience , that God ●●gardeth not his workes whether they be good , or bad : And that no sinne but in●●●dulity can damne him : that his best workes , are sinnes : that a iustifying faith , 〈◇〉 not stand with good workes : that the doctrin of good workes , is the doctrine of ●●uils : that good workes , are pernicious to saluation : and finally , that the more ●icked a man is , the nearer he is to Gods grace ( for al this doe Luther and his followers teach , as you haue heard before : ) what wickednes wil such ●one forbeare to commit , when occasion either of pleasure , or commoditie , shall inuite him thereto , in case he may hope to auoid the pe●altie of temporall lawes , as not only princes , and great men , but also ●nferiour persons find meanes to doe many times , as experience tea●heth ? What then can be expected in a common welth , where this doctrine is currant , but that most men shall abandon themselues to all ●ice , and wickednes , relying only vppon their iustifying faith , and not only contemning , and reiecting all kind of good workes , but also ha●ing them as pernicious impediments to their saluation ? And therfore I conclude for the present , that as the doctrine of Catholikes , concerning iustification , containeth great motiues to vertue , and to all good workes , and is consequentlie most beneficiall to common welth : so on the other side the doctrin of our aduersaries ( which looseth the bridle to all vice , and wickednes ) is most pernicious thereto , and thus much for the first point .

16 Secondlie , the like may be said of the different doctrin of Catholikes , and sectaries , touching inherent , and imputatiue iustice . For the Catholikes hold , according to the holly scriptures , Ephes . 4. Tit . 3. that it is necessarily required to the iustification of euery christian man , to haue not only , ●emission of sinnes , but also innouation of spirit , and the infusion of charity , by the gift of the holly Ghost , ( that is to say a real , Rom . 5. S. Aug. de spu . & litte . c . 9. & 11. Item tracta . 26. in Euang . Ioan . & passim . Caluin li . 3. institutio . ca. 11. ss . 2. 3. and true iustice inherent in him , giuen him by almightie God , through the merits of our Sauiour Christ ) whereby he is not only reputed , but also made iust , which kind of iustice cannot possibly stand with any mortall sinne : wherevppon it must needes follow , that those which seeke to be iustified , according to this doctrin , doe labour to be truly vertuous , and to es●chew all vice , and consequentlie to become notable members of the common welth .

17 But our aduersaries beleeue , on the other syde , that they are iustified without any real , or inherent iustice in themselues , by the imputation of the iustice of Christ only , which iustice is in him , and not in them , whereby they are not iust in deede , but reputed for iust , so that their iustification , may according to their opinion , stand with all wickednes . For if it be true , which they teach , that not only , the Luther . in articulis a Leo 10. damnat . art . 2. co●coruption in humane nature , and the very concupiscence in man , but the best

Idem in assertion . ar . 31. 32. & . 36. vide Bellar . l. 4. de instit . c . 1.

Caluin in Antidoto concil . triden . ss . 6. c , 11. & li . 3. instit . ca. 11 ss 10. & 11. Item li . 3. ca. 3. &c. 14. ss . 9. Ecclaes . c . 9. Concil um Trident sess . 6 ca. 9. & 12. Rom . 11.22 . 1. cor . 10.12 . Philip . 2.13 . Apoc . 3.2 . ep . 2. Io . 8. Psal . 2.11 .

Philip . 2. Luth . in art 10. 11. & 12. Melanch . in locis com . Tit . l. fide

Caluin . in An●ido . consilij . sess . 6. & in li . 3. instit . c . 2. ss . 16.17 . 1 - . Bucer in li . concor ar . de iustificat . Petrus martir . ad . c . 8. ep . ad Rom . Ex Bellar . li . 3. de iustif . c . 3. & 12.

workes of the best men , are mortall sinnes , though not i●puted , for the merits of Christ ( for so they teach : ) yt ys euident , th●● they are alwayes truly impious , and wicked in the sight of God , n●●withstanding their imputatiue iustice . And therefore yt ys manife●● that they haue no cause , or motiue by this their doctrine , to labour be truely vertuous ( being as they hold alwaies damnably vicious , b● may rather presume to make the same a cloke to couer all kind of wi●kednes , seeing that their supposed iustice , doth not exclude mort●● sinne , but may be imputed to them , be they neuer so wicked , where yt appeareth , that the doctrin of Catholiks , ys in this point also ve●● beneficiall , and theirs very preiudiciall to common welth .

18 Thirdly , the Catholikes teach out of the holly scriptures , that no m● knoweth ( without a speciall reuelation ) vtrum odio , vel amore dignus 〈◇〉 Whether he be worthy of loue , or hate , neither yet ( though he be state of grace ) whether he shall haue the gift of perseuerance , and th● by euill life , he may also loose Gods grace and be damned : where vppon yt followeth , that such Catholikes , as labour to liue according 〈◇〉 Catholike doctin , are moued hereby to stand continually vppon the gard , and by all meanes possible of prayer , penance , and good worke to procede daily from vertue , to vertue , operantes salutem , as the apost●● aduiseth , cum timore , & tremore , working their saluation with feare and tre●blinge , by which meanes they both liue most vertuously themselue● and also geue good example to others , to the great benefit of the common welth .

19 But the sectaries , hold that no man ys faithfull , and iust , exept h● assure himselfe , not only of his iustification , but also of his praedest●nation , and saluation , and that the faith which iustifieth , consiste●● in this assurance , wherefore Caluin defineth faith to be a firme , and certa●ne knowledge of Gads mercy and beneuolence towards vs which knowledge , sait● he , being founded on the truth of the free promise made vs in Christ , is both reue●led to our mindes , and sealed in our hartes , by the holly Ghost . Whereuppon y● must needes follow , that such , as are wicked men amongst the sectarie● and beleeue them selues to be iustified by only faith ( as they all doe ) ca●not haue in their opinion , any neede at all to amend their liues in respec● of their saluation , seeing that they hold them selues already assured of y● And I make no doubt , but that yf the wickedst Caluinist , or Lutheran i● England , ( be he neuer so desperat a malefactor ) were demaunded , whether he be sure of his saluation , or no , he would presentlie answere● yea , for that he not only beleeueth , and assureth himselfe , that Christ ●ed for him , but also applieth by faith , Gods promise vnto himselfe , ●●d so is sure to be saued by Christs merits . And if the doctrine of the ●●ctaries be true , it cannot be denied , but that hauing this faith and as●●rance , he shall vndoutedlie be saued : And this being soe , what nee●eth he to amend his life for feare of damnation ?

●0 And whereas Caluin to blind the eyes of the simple , affirmeth that wicked man hath not this iustifying faith , he must needes confesse , ●●at either the wickedst man in the world may haue it , or els , that no ●an knoweth when he hath it , where vppon it will follow , that no ●an can be sure of his saluation . For if a man can know when he hath 〈◇〉 , who can better know it , then he that feeleth it in his hart ( which is ●he most assured knowledge thereof , that any man can haue ) and this ●o doubt , doth the wickedst Caluinist feele , if he beleeue according to ●he rules of his religion : and , as I haue said , if you aske him whether ●e feele it , or no , he will assure you , that he doth , yea , and that it is re●ealed vnto him by the holly Ghost : so that wee must needes graunt , ●●ther that wicked men may haue this iustifying faith and securitie , which Caluin denieth , or els that those , which feele it them selues , can●ot be assured of it , and consequentlie , that this doctrine of securitie is ●aine , and false , and the most dangerous doctrin , both for body , and soule , that euer was taught in the world , as no doubt it is .

●1 For how many may it be thought , that this presumptuous , and false securitie , carrieth headlong yearly first to the gallowes , and after to hel , whilest many that are most wicked , and sinfull in life , and yet withall hold themselues secure of their saluation , haue no feare of eternal pu●●ishment , & doe hope by some meanes , or other , to escape the tempo●al penalty of the law , whereby they are embouldened to commit all mischiefe ? Besides that , it is euident , that this doctrin , not only confirmeth the wicked in their wickednes ( as I haue said ) but also impaireth those , that are otherwaise of themselues wel disposed , making them careles , and negligent , in their manner of life , whereby they fall into infinit temptations , which no man can auoid , and much lesse resist without much prayer , continuall watch , great care , and diligent preuentions , all which must needes seeme needeles , to those that are alreadie secure of their saluation ,

22 Therefore I conclude , that this doctrine of securitie , is not only an impediment to vertue , but also a prouocation to vice , and sinne , and therefore most pernicious to common welth , whether we respect the spiritual , or the temporall good thereof .

23 Fourthly , the Catholike church teacheth , that the morall part Moyses his law , consisting in the commaundements , was not taken awa● but confirmed by Christ , and that the said commaundements , are not o● possible to be kept , but also easy , sweete , and delectable with the h●pe of Gods grace , Psal . 18.11 . Psal . 18.11 . and as the psalmist saith , more to be desired then go● or precious stone , and sweeter then the honny , or the honny combe . Where Catholikes are moued , and encouraged , to doe their vttermost end●uour to obserue them , and consequentlie to liue in the exact practise● all vertue , to the great benefit of the common welth , but the sectar● teach , not only that the commaundements are vnpossible to be kep● but also that they are wholy abrogated by Christ : and to the end it sh● not be said , that I slander them , with these opinions , I thinke go● to lay downe some of their owne wordes , first concerning the impos●●bilitie to keepe the commaundements , and after touching the abrog●tion of them .

Luther in respon ad . dialog . Siluest . prieratis .

Melanch . ad ca. 4. epi . ad Rom . editio Caluin li . 2. institut . ca. 7.

Videlo . Cocci lib . 3. art . 2. de Iustif . hominis .

24 Luther writing of the first against Siluester Prieras , saith thus . Pes●mè façis &c. Thou doest very ill , that thou deniest , that God hath commaund● impossible thinges , and thou dost much worse , in that thou darest call this a falsi● to wit , we cannot fulfill the commaundements of God in this life . So he . M●lancthon saith , that whereas the law commaundeth , that God shall b●loued &c. it commaundeth as impossible a thing , as if it should bid vs fly ou● the hill Caucasus . Caluin also determineth the same , as a matter out 〈◇〉 doubt . Sit , saith he , extra controuersiam &c. Let it be out of all controuersi● that the accomplishment of the law in this flesh , is impossible .

25 Thus say they , concerning the impossibilitie to keepe the commaundements , but how impious , and absurd this their doctrin is , ● may appeare by two consequents that must needes follow thereof . Th● first is , that they doe in effect taxe God of iniustice , not only for commaunding thinges impossible , but much more for ordaining punishment for the breach thereof , for no man can be iustly punished , fo● that which he cannot performe . The other consequent is , that the● disanimate their followers , from endeuouring to obserue Gods commaundements , for no man can haue courage , or will to obserue that which he shall hold to be impossible , and therefore how preiudicial to common welth this doctrin is , any man may easely iudge .

Luther de libertate Christiana . 26 But much more absurd , and preiudiciall is their opinion , concerning the abrogation of the Commaundements by Christ , which Luther teacheth euidently , when he reasoneth thus . Sola fides , & verbun● &c. Only faith and the word , doe reigne in the soule , whereby it is manifest that only faith suffiseth a christian man for all thinges , and that he needeth m● workes for his iustification , and if he neede no workes , he needeth no law , Idem ad ca. 2. ad Galat . if he ●ede no law , he is free from the law , and it is true , that the law is not made 〈◇〉 the iust . Thus argueth Luther , and vppon the same ground he affir●eth resolutelie els where . Sola fides necessaria est &c. Only faith is necessa● that we may be iust , all other thinges are most free , Idem in ca. 7. ep . 1. ad Corinth . neither commaunded any we nor prohibited . And againe in an other place . Nihil omnino , saith he , ●es obligatus &c. Thou art bound to God in nothing , but to beleeue and con●● him , in all other thinges , he maketh thee free , Melanch . in locis commun . editio . 2. pa . 76. that thou maiest doe according ●y owne will , without any offence of conscience &c. So he .

●● And doth he not plainelie teach herein , that Christians are exem●ed from all obligation of Gods law , and commaundents ? Where vpon his dearest darling Philip Melancthon , saith thus . Necesse est , vt fa●●●r &c. We must needes confesse , that the commaundements are also abro●●ed , our sophisters ( he meaneth the Catholikes ) doe say , that the iudiciall , ●●d ceremoniall part of the law is abrogated , and that the law of manners ●hat is to say the morall part of the law , or the commaundements ) is ●●creased by Christ , so that they make of Christ twise Moyses . Thus saith Me●●thon , giuing to vnderstand , that the Catholikes in teaching that Christ did not abrogat the morall part of Moyses law , but confirme it , Colloquium Altemburg . habitum an . 1568. impres . Ienae an . 1568. in 4. ●e deny Christ , making him no other then a second Moyses .

●● To the same purpose also , the rigid Lutherans , of whome I made ●●●ention before taught , and mainteined in the foresaid conference at Altemburg , that nihil ad nos Christianos praecepta decalogi pertinent : the prae●●yts of the Decalogue , or the tenne commaundements , doe belong nothing at ● to vs Christians . And the reason , that they yeld thereof is , because ●he christian which beleeueth is , say they , supra omnem obedientiam , & ●●pra omnem legem , aboue all obedience , and aboue all law . Thus they .

●9 Therefore , what marueile is it , that a sect of Lutherans called An●●omi , draw also out of these principles of Luther , these conclusions following . Lex non est digna , vt vocetur &c.

Confessio Mansfeldes . in secta Antinomorum . Vide Iodocum Coccium vbi supra .

Et Stanislaū Reschium de Euangelic . sect . centuriis Tit . Antinomio .

The law is not worthy to be cal●ed the word of God , if thou be a whoore , or a fornicator , or an adulterer , or any ●ther sinner what soeuer , only beleeue , and thou art in the way of saluation , ●●en when thou stickest fast , in the very midest of thy sinne . The tenne com●aundements belong to the court , but not to the Pulpit . Whosoeuer haue any ●hinge to doe with Moyses , doe goe the right way to the diuell &c. The saying of Peter . Certam facite vocationem vestram per bona opera . Make sure your voca●● by good workes , is vnprofitrble . Whensoeuer thou hast any cogitation , that any meanes is to be vsed in the church that men may be good , honest , and holly , and chast , thou art already gone astray from the ghospell . Thus they , teaching in truth nothing els , but the very quintessence of Luthers doctrin concerning faith , and workes , or rather explicating the same , and ext●●cting out of it , such necessarie consequences , as must needes follow it , as it may be euident to any man , that shall consider his ground and principles aboue mentioned .

30 But to omit other thinges , and to touch only that which conc●neth the abrogation of the commaundements , can any thing be mo● pestiferous to common welth , then this doctrin ? For seeing , that the tenne commaundements , except the keeping of the saba● ( whereto christians are not bound as the Iewes were ) are nothing in effect , but the very explication of the law of nature , obserued by 〈◇〉 Gentils , according to the light of naturall reason , can any reasonab●● man thinke , that Christ exempted his seruants from the obseruati● thereof ? Can any doctrin tend more directly then this , to ouerthro● all common welth , and to extinguish the very law of nature in mo● and to make men litle better , then beastes ?

31 For if euery man were persuaded , that he hath no obligation conscience by the law of God , to honour , and obey his parents , nor forbeare theft , periurie , fraud , and deceit , fornication , adulterie , a● such other thinges , as the law of God , and nature forbiddeth , wha● confusion would there follow amongst men within a while ? Wou●● not the shame , that men naturallie haue of sinne , be lost by litle , a●● litle , and so , humane nature become bestiall , and no other bridle 〈◇〉 left to restraine men fron any enormitie , but only the feare of huma●● lawes ? Which how litle it auaileth many times , experience showe● and I haue sufficientlie signified in my first part ? And how preiudici●● this doctrin , ar 1. ch . 9 nu . 28. 29. 30. 31 32. & 33 is also to the authoritie of humane lawes , I will decla●● heareafter , in an article a part , and doe conclude for the present , th● it sufficiently appeareth , by this which I haue here debated , that th● doctrin of the sectaries , touching the abrogation of the commau●dements , is no lesse absurd , beastly , and iniurious to God , and natur●● then preiudiciall to common welth .

32 Fiftly , the Catholike doctrin concerning mans free will , aswell morall , and ciuill , as in naturall actions , is a great motiue , to inci● men to the practise of all morall vertue , for the publike good : for , 〈◇〉 that considereth the excellencie and dignitie of vertue , and the ben●fit , both priuat , and publike , that may be reaped thereby , and beleeue● with all , that he may liue vertuouslie if he will , he cannot , but be mu●● encouraged thereto . Besides that , vpon the consideration of mans fr●● will , are grounded all pollitical lawes , precepts and prohibitions , pa●nes , and rewardes : For if man had not free will , to doe at least ciuilli● and morally well , he could neither be iustly punished , Aristot . ethic l. . 3. Plato . in Gorgia . nor rewarded ●either yet admonished , counselled , or commaunded , as the very pagan philosophers argue out of the light of reason , so that if there were not free will in man for ciuill , and morall actions , all politicall gouer●ment ( which proceedeth from the very law of nature , and reason ) must needes be vtterly superfluous , and against reason .

●3 Whereby yt appeareth , not only that the catholike doctrin concerning mans free will , ys most conforme to reason of state , but also that the contrary opinion of Luther , Caluin , and other sectaries , ys most repugnant thereunto and absurd , seeing yt cannot stand with that course of polliticall gouernment , which nature hath ordained , besides that , ●t must needes hinder mens endeuour to be vertuous , and draw them ●o all kind of vice : for he which ys persuaded , that all humane actions are guided by an absolute necessity ( as the Arch sectaries aboue named haue taught ) he must needes conceiue also , that yf God haue or●ained him to be vertuous , he shal be vertuous whether he wil , or no , ●f to be vicious , he cannot doe withall . Where vppon yt must needes ●ollow , that beleeuing this doctrin , and finding bad inclinations in himselfe ( as euery man doth more or lesse ) he will thinke yt very vayne ●nd superfluous to resist them , and so will suffer himselfe to be trans●orted there with , persuading himselfe , that he cannot helpe yt . So ●hat yf this opinion were generally receiued , men would become no ●etter then beastes , following their owne sensuall appetits in all thinges , as drawne thereto by an absolute necessity : and therefore how inconuenient this would be , either for common welth , or for mens particuler estates , euery man may iudge , seing that yt doth frustrate and ●uacuat , not only all politicall gouuerment and morall vertue ( as I ●aue declared ) but also all humane prouidence , discourse , delibera●ion , and consultation in mens priuat affaires , all which were neede●esse and vaine , yf man had not free wil to make his choise and election : in which respect Eusebius Caesariensis , shewing the absurdity of this opi●ion by many notable reasons , concludeth very wel , Euseb . de preparatione Euang . li . 1. ca. 7. Luther in Assertionib{us} impressis Vittenberg . an . 1520. art . 36. that those which hold yt , do peruert and ouerthow , vniuersam vitam humanam , ●ll the life of man .

●4 Sixtly no lesse absurd , and inconuenient for common welth ys the ●mpious and blasphemous opinion of Luther Melanchthon , Zuinglius , Cal●n , Beza and other sectaries , that God doth not only moue , and commaund men to sinne , but also worke yt in them . Luther , teacheth that ●ala opera in impijs operatur deus . God worketh euill workes in wicked men , and ●sketh this question . Quis audet negare ? &c. Who dare deny , that he ys oft times compelled in euill workes to doe otherwise , then he thought . And againe 〈◇〉 his booke de seruo arbitrio , he affirmeth that , Iudas did necessarily bet●● Christ , Melanch . ad ca. 8. ep . ad Rom . edit . 1. and that yt was not in his hand or power to doe otherwise , or to change 〈◇〉 will which , saith he , God moued by his omnipotency , as he doth all other thi●ges . Where vppon Melancthon making as yt were a glose , vppon th● ground of his master teacheth , that the treason of Iudas , was the proper w●●ke of God , Zuinglius ser . de prouidentia ad Phillippum Cattor . principem an . 1530. ca. 6. as wel as the vocation of Paule .

35 Zuinglius also , deliuereth the same doctrin , and amongst diue● other deuilish and blasphemous speches , he saith thus . Vnum atque ide● facinus puta adulterium &c. One and the selfe same wicked act , to wit adultery , homicid , as it is the worke of God , the Author and mouer of it , is not an offen● or sinne , but as it is , the worke of man , it is a sinne and a wicked act : and aga●ne . Numen ipsum auctor est eius , quod nobis est iniustitia , illi autem nullaten● est . Ib●d . ca. 5. God himselfe is the authour of that which is iniustice in respect of thvs , ought is not so in respect of him . Thus he , and affirmeth also further , that G●● not only moueth , Ibid . c . 6. but also compelleth the theefe to kill the innocent , and y●● that the theefe is iustly punished for it , because he sinneth against the law 〈◇〉 God , Vide Bellar . lib . 2. cap . 3. de Amiss . gratiae a statu peccati . Iod . Coccium . To . 2. de peccato hom . art . 1. libri . 2. not as the author , but as the instrument , whome therefore , Zuingl●●● compareth to a hammer , and a file which a man may vse , as it please● him , turning the hammer into a file , or the file , into a hammer .

36 The very same doctrin , teacheth Caluin in diuers partes of his wo●kes , as in his booke de aeterna dei praedestinatione , printed at Geneua in t●● yeare 1552. fol. 905. 916. 906. 944. & 946. & li . 1. Institut . ca. 17. ss . 11. ca. 18. ss . 1. & ss . 2. & deinceps , & libro 2. ca. 4. ss . 2. 3. & 4. & li . 3. ca. 23. 4. 7. 8. & 9. in which places he affirmeth , that God not only permittet● all the sinnes of men , but also that he hath determined them from ● aeternity , that he commaundeth the diuell to draw men to sinne , a●● that he inclineth , moueth , and compelleth men thereto , yea , and th●● he worketh himselfe in the mindes of wicked men , as the first cau●● vsing them as his instruments .

37 The same also is taught seriously by Peter Petrus martir ad . c . 2. li . 1. Samuel . & in ep . ad Rom . Martyr , and most amp●● by Beza in responsione ad Sebastianum . Beza , whose wordes I willingly pretermit , not to rake vp furth●● the channel of such a filthy , and beastly doctrin , which the very Painin● would haue abhorred , who beleeued , and taught most constantly , th●● God Castalionem de aeterna dei praedestinat . being goodnes it selfe , cannot possible be the cause , or author 〈◇〉 sinne , no more then fire , being hott by nature , can refrigerat , or coo● any thing .

38 But to let passe for the present the considerations belonging to re●●gion , and to touch only , one , or twoo concerning reason of stat● who seeth not what inconuenience must needes follow of this doctr● ●n common welth ? For what care will any man haue to auoid sinne , ●hen he shal be perswaded that if he sinne , he doth but fulfill the eter●al decree of God , whose will he cannot resist : and that God both ●oueth , and compelleth him thereto , yea , and worketh it in him . How ●an such a one ( I say ) that is so perswaded , either hate sinne , or be sorry ●or it , or yet beleeue , that he doth synne at all , or thinke any punishment to be iust , be it deuine , or humane , that shal be inflicted vppon ●im for any offence what soeuer ?

●9 For whereas the masters of this detestable doctrin teach , that euil ●cts are sinne , not in respect of God ( though they say he is the author ●nd mouer of them ) but in respect of vs , who are the instruments of God , and doe breake his eternal law , their absurditie in this distinction ●s euident , for diuers reasons . For first , who knoweth not that the au●hour , mouer , and worker of an euil act , vsing an instrument which cannot resist his will , is in fault for the act , and not the instrument ( no ●hough it be an actiue instrument , as they say man is ) especiallie seeing ●hey also teach ( as appeareth in the former article ) that man hath no ●se at all of free wil , but is drawne , and compelled to will , or doe euery ●hing that he doth by an absolute necessitie , and an eternall decree of God : in which respect Zuinglius hath great reason ( acording to this opinion ) when he compareth man in this case , to a hammer or a file , ●eeing he hath no more libertie in his action , then those or any other ●assiue , or dead instrumenrs : whereuppon it must needes follow , that God being both the mouer of mans euill will , and intention , and also ●he worker of the euil act in him , is the sinner ( if any sinne be committed ) and not man , who is but Gods instrument , and cannot choose but fulfill his will , which consequent , how blasphemous it is , euery man seeth .

40 Secondly , if the reason of mans sinne be in this case , because he breaketh the eternall law of God ( for so say these doctors ) I would gladly know of them , whether the absolute will of God , and his eter●al decrees , be not in all cases to be held for his lawes , and so to be obeyed : which cannot be denied , for , whatsoeuer he eternallie de●reeth , and absolutelie willeth , the same is his law , and therfore ought ●o be performed . Whereuppon I inferre , that seeing God hath not only ●ternallie decreed the sinnes of men ( as these sectaries teach ) but also moueth , and compelleth men thereto , effecting , working , and execu●ing his owne decree in them , and by them , it cannot with any reason ●e said , that men sinne , in concurring with his absolut will , but rather ●hat they doe their duty in obeying the same : so that , albeit God haue eternallie decreed , that adulterie shall not be committed , and that a● men are bound to obay this diuine law , and decree ( as many doe ) y● it must needes be vnderstood , that when he moueth , and forceth me● to commit adulterie , he either contradicteth himselfe in breaking h● owne law , or at least , dispenseth with his law , and maketh the brea● thereof in such case , to be lawfull . As for example , if a prince hauin● forbidden the transport of corne , or money out of his country , vpo● paine of death , should neuerthelesse commaund , yea and compe● some afterwards to breake his law , could any man be so absurd to sa● that such a subiect so commaunded , and compelled by his princ● should thereby commit any offence against him ? Or that the prince , d●● not in that case dispense , with his owne law ? And if he should not , b●● would inflict the penalty vppon the party , would not all men iust●● condemne such a prince , of monstrous iniustice , and tirannie ?

41 Thus then it appeareth , that two notable , and blasphemous absurdities , doe necessarilie follow of this opinion of these sectaries . Th● one , that if any sinne be committed in the transgression of Gods law● God is the sinner , being the author and worker of it , and not ma● who is but Gods instrument , and cannot resist his will , and cons●quentlie cannot sinne therein , no more then a horse , or a beast , sein● that according to the knowne , S. Aug. li . de vera religione c . 14. and common axiome . Nullum est pecc●tum , quod non sit voluntarium . There is no sinne , which is not voluntarie . Th● other absurditie is , that God doth daily , and hourelie , either breake● or at least dispense with his owne eternal lawes , mouing ; and compe●ling men to the breach thereof , seeing that daily , and hourelie , me● doe transgresse them by Gods owne motion , and compulsion , as the● sectaries teach . Whereuppon there followeth also , an other notab●● absurditie , touching both religion , and state , to witt , that all pen●● lawes , deuine , and humane , ordained for the punishment of sinne , an● vtterlie vniust , yea , and that there is no hell , or damnation for sinners , because there is no sinne committed by men , according to th●● ground .

42 Therefore I appeale here , to the iudgement of any indifferent man● what a good Christian , and member of a common welth , he is like t● be , that is thus perswaded , and how pernicious it would be to all states , that this doctrin of Caluin , and other sectaries should be taugh● and receiued therein ? Whereas the contrarie doctrin of Catholikes , a●● it is most pious , so is it also most political ; teaching that God being infinitlie good , Psalm . 72. Sap . 14. Iac . 1.13 . and iust , is so farr from mouing , or tempting any ma● to sinne , that he hateth both the sinne , and the sinner , and neither tempteth any man himselfe ( for Deus neminem tentat , saith S. Iames . 1. Cor . 10.13 . God ●empteth no man ) neither yet suffreth any man to be tempted aboue his power , ●s the apostle teacheth expresly : And therefore , although God concurre ●ith man to the act of the sinne , as he doth to the actions of all his ●reatures ( as an vniuersal cause , without whose concurrence , no crea●ure what soeuer , could haue any operation : ) yet he concurreth not ●o the deformitie of the act , wherein the sinne consisteth , which de●ormitie proceedeth from a particuler cause , that is to say , from the will of man : so that , albeit God may be said to be a cause of the action , ●et he cannot be said to be a cause of the sinne .

●3 As in like case , when a monster is borne of a woman , the mon●●ruositie , or deformitie ( which is a certaine sinne of nature ) cannot ●e referred to the heauens , which are an vniuersal cause , but to the defect of the parents , who are the next cause : for , the influence of the heauens , which is vniuersal , and worketh in all creatures alike , would ●ot produce , either man or horse , or plant , if it were not determined , by a particuler cause : and therefore man , who doth procreat the monster , is the cause of the deformitie , and not the heauen , which ●lwayes giueth such influence , that a perfect man might be produced ●hereby , if there were not some defect and hindrance in man himselfe , who is the next cause .

44 And the like is to be vnderstood in this question , concerning the cause of mans sinne , for that the concurrence of God , to the actions of man , is indifferent either to good , or bad , and may be vsed well , if man will , and therefore seeing that man doth abuse both it , and his owne free will , to the breach of Gods law , he is truly the cause of his owne sinne , and iustly deserueth to be punished . And here vppon it followeth , that all punishment for sinne , and the lawes that ordaine the same , are most iust , which whosoeuer beleeueth ( as all Catholikes doe ) he hath thereby a notable motiue to obay all good lawes , as well humane , as deuine , and to acknowledge euen his owne punishment to be most iust , in case he transgresse them . Whereby it appeareth how necessarie this Catholike doctrin is to be taught , and beleeued , in regard both of conscience , and of common welth , and how preiudiciall the contrarie doctrin of the sectaries is in both respects . And therefore no marueile , that Plato forbad it to be taught in his common welth , ordaining that no man , either young , or ould , Plato dialog . 2. de repub . should be suffred to say , or heare , that God is the cause of euil , which saith he , is neither holly to he spoken , nor profitable to vs. Thus much for this point .

45 Seauenthly , who can deny , the great vtilitie , that groweth 〈◇〉 common welth , by the Catholike doctrin , and practise of the sacr●ment of pennance , consisting in the Confession of sinnes , Contrition , a● Satisfaction ? What a notable , and potent remedie , is it against all sinn● and vice , seeing that thereby we are taught , and accustomed to exam●ne our consciences , to discerne betwixt sinne , and sinne , to stirr vp 〈◇〉 our selues acts of contrition , and sorrow for the same , to make fi● purpose of amendment ( without the which , we know our confessio● to be fruitelesse : ) and finallie to labour to doe satisfaction , not only 〈◇〉 almightie God by pennance , but also to our neighbour in case of wro●ges , by restitution of goods , and fame , and to doe all kind of goo● workes , for the publike good ? Besides that the very shame to confes● our owne sinnes and deffects , is a notable bridle to restraine vs fro● offending either God , or our neighbour .

46 And of these great benefits , we haue most manifest , and daily e●perience in the Catholike church . For besides the priuat , and partic●ler comfort that men receiue thereby in their owne soules , and the encrease of Gods grace , for the repression of sinne ( which euery ma● that duly frequenteth confession , trieth sufficientlie in himselfe ) the● follow also thereof many notable commodities to the publike , to wi● greate store of almes giuen to the poore , and many charitable work● daily done , the reconciliation of enemies , and composition of qua●rels , restitution of stolne , or ill gotten goods , and the reformation o● manners in seruants towards their masters , in children toward the● parents , in maried folkes one towards the other , and in all sort of off●cers , and subiects towardes their princes : whereas the sectaries , hauing no vse of confession , are depriued aswell of the priuat , as of th● publike benefit thereof , yea and liue in such a continual ignorance o● the state of their owne soules , that it is a lamentable case to see .

47 For I may be bold to say , that very few of them ( if there be an● at all ) doe so much as know , how to examine duly their owne consciences , or are able to discerne truly betwixt sinne , and sinne , in s● much , that they know not many times , how , and when , they offen● God , which we find daily by experience in such of them , as ar● conuerted to the Catholike religion , who no doubt , will alwaye● testifie the same , as also , what light of soule , encrease of grace , an● spirituall consolation they find by the vse of confession . And so notorious , is the dammage that followeth of the want thereof to the common welth , that the citty of Noremberg in Germany , hauing receiue● Luthers new Ghospel , and banished confession , found such euident inconuience thereby , that they sent a solenne embassage , and made ●reat suit to the Emperour Charles the fift , to haue it restored againe ●●to their citty , by an imperiall law , as witnesseth Dominicus Soto , Dominicus Soto in 4. Sententia dist . 18. q . 1. ar . 1. who ●as there present , and testifieth further , that the Embassadours were ●orthily laughed at for their paines , seeing they imagined , that men ●ight be compelled , by an Imperiall law , to confesse their secret sin●es , without any obligation in conscience , or remission of sinnes , both ●hich they denied according to Luthers doctrin which they professed .

●8 But if any of our aduersaries shall obiect here , as some are wont 〈◇〉 doe , that our vse of confession , is rather an encouragement to sin●e , then a restraint of it , by reason of the facilitie to obtaine absolu●●on , and pardon at the priests handes , it may easely appeare how ●●nd , and friuolous their conceit is , if wee consider twoo thinges .

●9 The first is , that they haue no reason to imagine so great facilitie ●●erein , seeing that the very repugnance , which all men naturallie ●aue to discouer their owne imperfections , and offences , might of it ●elfe , suffice to diuert vs from confession , were it not that the force of ●ods grace , ouer commeth nature therein . For proofe whereof , we ●nd by experience , that some wicked men , who stick not to brag , and ●aunt of their wicked acts amongst themselues , yea in publike before ●thers , are neuerthelesse so ashamed , to confesse them before Gods ●inister , in the sacrament of confession , that they are hardly drawne ●o doe it once a yeare , to satisfie the precept of the church .

●0 But if we add to this natural repugnance , the contrition , and sor●ow , that is requisit on our part : the full purpose ( with the helpe of Gods grace ) neuer to commit the same sinnes againe , or any other : the ●ennance enioined by the priest , and satisfaction to be donne ( al which 〈◇〉 of necessitie required to obtaine remission : ) yea , and which is more , ●f we consider , that if the said pennance be not sufficient to satisfie Gods iustice , and that the defect thereof be not otherwaies supplied in ●his life , it is to be payed in purgatorie , centupliciter , saith S. Bernar . Ser . de obitu Humberti monachi & Concil Florent . in li●teris vnionis S. Bernard , 〈◇〉 hundreth fold , ●sque ad Matth . 5. S. Cyprian . ep . 52. ad Antonianum . nouissimum quadrantem , euen to the last farthing 〈◇〉 which moueth vs also to add voluntarie penance of our owne part , ●o the iniunction , and ordonance of the priest : ) if all this , I say , be well waighed , no man hath reason to say , that we are easely quit of ●ur sinnes , or that the facilitie of pardon , doth encourage vs to sinne , ●he rather .

●1 But now if we consider , on the behalfe of our aduersaries , how ●uch more easely they cleare their skore , or rather ( if I may so say ) ●cape scot-free , with their only faith , and imputatiue iustice , it will quickly appeare , how ridiculous this their obiection is against vs : f●● if wee Catholikes be animated to sinne , the rather ( as they say we a●● by the hope of an easy remission , at the priests handes ( whereto n●uerthelesse all the foresaid conditions are requisit on our part ) wh● may be said of them , who neede not in their conceit , to doe any mo●● then only to beleue firmelie , that their sinnes are forgeeuen them f●● the meritts of Christ .

52 Therefore Luther saith . Qui fortiter , & firmiter credit , &c. He whi●● strongly ,

Luther in postil . dominicae Reminscere .

Idem sermo de penitent . an . Dom . 1517. & in Assertio art . 6.

Idem sermo de penitentia . vide Iodocum Coccium lib . 7. de paeniten .

Caeluin in institut . ca. 4. ss . 25. 30. 31. & 32. Vide Io . Cocci . ibidem .

and fi●mely beleeueth , that his sinnes are forgiuen him , he may o●● this confession , and confesse to him selfe alone . So he . And of contrition 〈◇〉 saith thus .

53 Contritio quae paratur , &c. The contrition which is gott by the discussion , c●●lection , and detestation of our sinnes , pondering their greeuousnes , filthines , m●●titud , and the losse of eternall blisse , and the purchase of eternall damnati●● this contrition , I say , makes a man an hipocrit , and a greater sinner . Thus h● Who also saith of satisfaction thus .

54 Post peccata etiam grauissima &c. After the most greeueous sinnes , th● may be , no satisfaction is to be done by vs , lest we derogat from the satisfaction 〈◇〉 Christ . Thus teacheth Luther .

55 Also Caluin , vtterly reiecteth all the meanes , that Catholikes v●● for the satisfaction of their sinnes ( as namely Lachrimas , ieiunia , & of●●cia charitatis . Teares , fastinges , and offices , or workes of charity . ) And adde● further . Talibus mendaciis & To such lies I oppose , the franke , and free r●mission of sinnes , so clearelie declared in the holy scripture , as nothing more . 〈◇〉 he . Fathering his loose , & wicked doctrin vpon the scriptures , thou●● most falselie , as it will appeare most manifestlie in the next chapte● where I hall haue occasion to treate amply , of the continual pract●●● of mortification and penance in the church of God ,

56 Now then , can any man inuent , or imagin , an easier way to t●● remission of his sinnes , Chap. 36. from num . 4. to nu . 49. then to lay all the pennance , satisfaction , a●● penaltie thereof vppon Christes backe , and to beare no part of t●● burthen himselfe ? Or can any doctrin more animate men to sinne , the● this ? No truly , and therefore I may truly say , that it is most pernicio●● to common welth , as it may appeare euen in Plato , who in his law● ordained , Plato . de legib . dial . 11. punishment for a certaine kind of wicked men , who liu● in his time , and were of opinion , that God pardoneth the greatest o●fences , and sinnes of men , with all facilitie , as for a litle sacrifice , an● prayer , which kind of men Plato numbreth with the Atheists , th● deny the prouidence of God , and holdeth them to be no lesse hurtfu● to the common welth , then they : and no meruaile , seeing that one 〈◇〉 t●● speciall benefits of religion in common welth ( to wit the feare of ●●●s iustice in the chastisement of sinne ) was vtterly frustrated by that ●●●inion . And truly the like may wel be said , of the meanes prescribed ●his day , by the sectaries for the remission of sinne , which they teach 〈◇〉 be more facil , and easy , then that which Plato condemned , seeing ●●t they escape , as they thinke , farr better cheape then with sacrifice , ●●d prayer , to wit , with a franke , and free remission only , for the me●●s of Christ : Thus much for the seuenth point .

●● Eightly , the Catholike doctrin , and practise of prayer to Saints , ●d of their canonization , and the honour donne vnto them , is a great ●elpe , and furtherance , to good , and vertuous life , and consequentlie ●ost consonant to reason of state , for what greater spurr , or prouo●●tion to vertue can be imagined , then the notable example of the ●ost vertuous liues of Saintes , and the honour which , wee see , is daily ●●nne them in earth , euen by Emperours , Kinges , and Princes , besi●●●s the ineffable felicitie which wee beleeue they haue , and shall haue ●●ernallie in heauen ? Can any thing , I say , more potentlie moue vs 〈◇〉 aspire to the perfection of vertue , then not only to see it so highly ●●warded , and glorified euen in this world , but also to haue so many ●●●table guides to lead vs to the practise of it by their example , repre●●nted vnto vs partly in the written histories of their liues , partly by ●●r preachers , and lastly by their feastes , and solemnities , images , and ●●ctures ? So that though nothing els were to be respected in this point , ●●t only this continuall incitation to vertue , & sanctitie , it must needs 〈◇〉 graunted to be most politicall .

●● But who can sufficientlie expresse , the inestimable benefit , that not ●●ly priuat and particuler men , but also whole common welths , king●omes , and states , receiue by the intercession , and prayers of Angels , ●nd Saints , procured by our inuocation of them , whereof the expe●●ence is euident in all histories , by infinit examples in all ages , and ●●mes , which I shall not neede to relate here , seeing that I haue ●●fficientlie performed it , partly in the first Par . 1. ch . 15. pertotum . part of this treatise , and ●artly in the Chap. 24. nu . 31. foure and twentith chapter of this second part , where I ●nswered certaine obiections of Machiauel , and therefore I remit my ●eader thereto , and conclude , that it is manifest hereby , that the do●●rin of the sectaries , impugning the prayer to Saints , and the honour ●onne them here in earth , is preiudiciall to common welth , depri●ing it , both of a great motiue to vertue , and also of the benefit of their ●rotection ? besides that , contēning , & dishonoring the Saintes of God , ●hom his spouse the church , ordaineth to be reuerenced , & honoured , they contemne , and dishonour God himselfe , and thereby prouoke h● iust iudgement , and wrath against the common welth , where their r●ligion is generally embraced .

59 The ninth point , which I wish to be considered , is , our doctri● concerning the fast of Lent , friday , saturday , and the vigils of our pri●cipall feastes , which how necessarie it is for common welth , it seeme● to be sufficientlie acknowledged in our country , euen at this day . F● albeit our aduersaries hold it for superstitious , yet our wise magistr●tes , knowing the fast of Lent to be conuenient , for the encrease , a● breede of all kind of cattell in the spring time , and that the other fa● also , doe helpe greatly , aswell to conserue all kind of flesh vitta● ( which otherwaise might be ouer much wasted ) as to maintaine , t● fishing at sea , whereof resulteth the maintenance , and encrease of m●riners , necessarie for our nauigation , ( whereto may be added also , consideration of good economy , to wit , frugalitie , and moderation ▪ expence , in euery particuler familie : ) for these causes , I say , and su●● like , our magistrats doe still retaine , some publike vse of those fasts , y● and haue added thereto , a kind of abstinence from flesh vppon t●● wensday , ordained by act of parlament , in the late Queenes tim● though neuerthelesse it is no way obserued in England , for ought I kno● neither yet are the other fasts kept by our aduersaries , otherwise th● for seruants only , to saue charges , for euery one , that can get flesh , e●teth it freely without scruple , whereby the law is generallie broke● and the common wealth endammaged .

60 But besides these foresaid benefits , that grow to common welt● by the obseruation of our fasts , fiue other may be recounted , very important to be considered . The first is , the repression of vice , by t●● maceration , and extenuation of the flesh , whereby concupiscence , an● lust is restrained , the flesh made subiect to the spirit , and many exorb●tant sinnes , which grow of excesse auoided , to the publike goo● wherefore S. Ambrose calleth fasting . Ambros . in li . de Helia , & ieiunio . c . 3. Fundamentum castitatis , & cul● mortem . The foundation of chastitie , and the death of sinne .

61 The second benefit is , the purification of the soule , whereby it enabled the better to performe the act of contemplatiō , wherein co●sisteth the end , 2. Cor . 4. d . 16. and felicitie of common welth . For as the Apostle wi●nesseth . Quanto externus homo noster corrumpitur , tanto internus innouatur . 〈◇〉 how much more our outward man is corrupted , or weakened , so muc● more is our inward man renewed . S. Chrisost . ho . 1. in Genes . And therefore also S. Chrisostome ca●leth fasting . Alimentum animae . The meat or nurriture of the soule , a●● addeth this reason : sicut corporalis iste cibus &c. As this corporall mea● doth nourish and fatten the body , so doth fasting strenghten the soule , ●nd giueth it fethers and winges , whereby it may mount vp , and con●emplat the highest thinges . For this cause also the old philosophers . ●rescribed great abstinence and fasting to their contemplatiues , as I ●aue declared before , in the seauenthteene chapter , Chap. 17. nu 17. S. Basil . de laudibus ieiunij ho . 2. when I treated of ●hilosophicall contemplation .

●2 The third benefit is , the health of the body which is greatly hindred ●nd impaired by repletion , and plentiful diet , and therefore S. Basill ●alleth fasting , matrem sanitatis the mother of health , and addeth . Interroga ●edicos & dicent tibi &c. Aske the phisicans and they will tell thee , that ●here is nothing more dangerous then to haue thy body in too good a ●light , in which respect those which are most skilfull in the art of phi●●ck , doe by fasting abate the redundance of the body , lest other waise ●he waight of corpulency , may oppresse nature . So he .

63 The fourth benefit is , the pacification of Gods wrath , by the affli●tion of our bodies , as appeareth in the Niniuits , who by their fasting , Iona . 3. ●ppeased the wrath of God , and scaped the destruction , threatned them ●y the prophet , and therefore S. Ambrose doth worthily call fasting . S. Ambros . li . de Helia . & ieiu . ca. 9. S. Basil . de laude ieiunij ho . 1. ●acrificium reconciliationis . A sacrifice , whereby we are reconciled to God . And S. Basil saith that , paenitentia sine ieiunio ociosa , & infrugifera est . Pennance with 〈◇〉 fasting , is idle , and fruteles : and , per ieiunium , saith he , satisfacito deo , satis●●e God by fasting .

64 The fift benefit is , the impetration or obteining at God handes , not only of all temporall good , necessary for common welth , but also Gods grace , whereby we are disposed to all vertue , S Amllros . vbi supra ca 3. Chrisost . ho . 1. in Gen. as well moral and ●olitical , as Theological , for which cause . S. Ambrose calleth fasting . ●adicem gratiae , the roote of grace . And S. Chrisostome , matrem omnium bonorum . The mother of all good . And omnium virtutum magistram . The mistresse , or tea●er of all vertue . And saith in an other place . Ieiuna quia peccasti , &c. Fast because thou hast sinned , fast that thou maist not sinne , fast that thou maiest receiue gifts of God , and fast that thou maiest retaine and keepe ●is gifts which thou hast receiued . And S. Basill , shewing the notable ●ffects and fruits of fasting , by many examples of the holly scripture , S. Basil . hom 1. de laud . ieiunij , ●●ith that it giueth wisdome to lawmakers , fortitude in warre , and quiet or tran●●illity in peace , meaninge , that it obtaineth of God , those gifts and bene●●ts for the common welth . And therefore S. Chrisostome also worthily ●●rmeth it , bonorum , atque beneficiorum cardinem , Chrisost . ser . 2. de ieiunio . the very hinge whereon ●oe hang and depend all the good thinges , and benefits spiritual , and ●emporall , which wee haue of almighty God : whereby it sufficiently ●ppeareth , how necessary and profitable fasting is to common welth .

65 But perhaps , our aduersaries will say , that all these commodlt● may follow also of their doctrin , seeing that they doe not condem● all fasting , but only the fasts ordained by the church at certaine tim● and vppon sett daies , as also the prohibition of flesh , eggs , and oth● meates , and that they allow voluntary fastes , as good , and necessa● for the ends aforesaid .

66 But how litle benefit , the common welth reapeth by their doct● in this behalfe , experience sheweth sufficiently , euen in them selues ● whom wee see how few there are , which fast voluntarily , besides th● it is manifest , that a voluntary fast , not prescribed by lawes , and at c●taine times , can neuer be generall to the publike good , and when the● is no prohibition of flesh , neither the flesh vittailes are generally sp●red , nor the fishing , and nauigation thereby maintained , nor concupisce●ce in men sufficiently repressed , nor yet the act of penaunce well p●●med , and consequently the iustice of God not so fully satisfied , S. Leo . sex . 3. de ieiunio 7. mensis . nor 〈◇〉 grace , and gifts so aboundantly obtained , as by the vniuersal and mo● strict fastes , that are prescribed by the Catholike church , as S. Leo su● named the great , teacheth notably in those words . Exercitatio continen● &c. The practise of continency , or temperance , which euery man i●poseth vppon himselfe , doth belong to the commodity but only ▪ some portion , or part , whereas the fast that the whole church ord●●neth , excludeth no man from the benefit of the generall purificatio● and then is the people of God most mighty , and strong , when the ha●tes of all the faithfull , agreeing in the vnity of holly obedience , the● is an vniforme preparation , and the selfe same munition , or defen● throughout the whole campe , of our christian army . Thus farr S. L● Where vppon I conclude , that our Catholike doctrin and practise 〈◇〉 prescribed , and generall fasts , are most behouefull to the common welt● and that the contrary doctrin of our aduersaries , hindring such not●ble , and vniuersall benefits , as hath benne declared , is most preiud●ciall thereto .

67 The tenth and last point shal be , the different doctrin of Cathol●kes , and sectaries , touching the christian liberty , which Christ purch●sed for vs with his precious bloud , which wee say , was no other b● freedome from the thraldome , and bondage of the diuel , and sinn● and from the seruitude of the Mosaical law , and that therefore , ou● christian liberty is no way preiudicial to the obedience due to our m●gistrats , and superiors spirituall , or temporall , but that we are still boun● to obay them as the apostle teacheth . Non propter iram , sed propter conscienti● Not for wrath ( that is to say ) for feare of punishment , but for conscience , whic● how necessarie it is to be taught , beleeued , and practised for the good of common welth , any man may easely iudge .

68 But the sectaries teach , that wee are freed by our Sauiour Christ , not only from the bondage of sinne , and the Mosaycal law ( yea and from the commaundements of God , as I haue declared before ) but also from all obligation of humane lawes , or statutes , Luther in ca. 7. ep . 1. Cor . I meane obligation in conscience , for so teacheth Luther expreslie , saying . Nulla lex ●us obligat , neque captiuat apud Deum . No law doth bind , or captiuat vs before God , apud quem , saith he , omnia licent , liberaque sunt , before whome , or in whose sight , all thinges are lawfull , and free , or indifferent . And here vppon he also inferreth , that which I haue in part alledged out of him before , to wit , nihil omnino Deo es obligatus , Vide Conradam kellim aduersus caninas Lutheri nuptias li . 4. tractatu 2. ca. 1. Caluin l● . 3. Instit . ca. 19. ss . 2. 4. & 7. Vide Bellarm . li . 2. de Iustifica . ca. 1. nisi solum vt credas , & eum confitearis , in omnibus aliis &c. Thou art bound to God in nothing at all , but only to beleeue & confesse him , in all other things he makes thee free , that thou maist doe according to thy owne will , with out any offence of conscience . Thus he . Caluin also teacheth the very same in effect , making our christian libertie to consist speciallie in three things . The first is , that there be no regard had of the law , or of woorks , when there is question of iustification by faith ( which , Caluin calleth not fidem , but fiduciam , confidence . ) The second is , that good woorks be not examined by the rule of the law , but as to be accepted of God assuredlie , of what sort soeuer they be . The third is , that the vse of all externall things , be held for indifferent in such sort , that no scruple be made , whether we vse , Caluin li . 4. Instit . ca. 10. ss . 5. or leaue them . Thus teacheth Caluin in greate conformitie with Luther , most impiouslie destroying , not only all that part of religion , and woorship of God , which consisteth in external things , but also all common welth , freeing , and exempting men by this doctrin , from all obligation in conscience to obay human lawes , which concerne for the most part , the good vse , or abuse of externall things : besids that , Caluin teacheth also expresselie els where , that Christians are not bound in conscience to the obseruation of euery particuler law of princes ( he meaneth iust lawes ) but to the general praecept of God to honour princes , and to respect the end of the lawe , that is to say peace , and the loue of our neighbour .

69 But if this be true , how standeth it with the doctrin of the Apostle , who hauing taught that all power is of God , and that he which resisteth the same resisteth Gods ordonance , addeth , Rom . 13. necessitate subditi estote &c. Be yee subiect of necessitie , not only for feare of punishment , but also for conscience sake ? Is it not euident that the meaning of t● apostle is , Vide Bellarmin . li . 4. de Romano Pontif . ca. 16. that conscience bindeth , wheresoeuer punishment may 〈◇〉 iustly feared ? In which respect , he showeth the necessitie of our ob●dience , by the consideration , aswel of abond in conscience , as of t●● feare of punishment , extending the one as far as the other : to whic● purpose S. Augustin saith , Retract . li . 1. c . 9. that omnis iusta poena , peccati paena est . If th● we iustly feare punishment , for the breach of euery iust law of o● prince , we are also to acknowledge , an obligation in conscience to o●serue the same , especiallie seeing the Apostle teacheth in the same place , that those which resist humane power , damnationem sibi acquirum doe purchase damnation to them selues , and that our princes , an● gouuernours are , ministri Dei , the ministers of God , that is to say , h● substituts , and , as it were liuetenants , where vppon it must needs follow , that our disobedience to their iust lawes , doth include a disobedience to God , S. Bernard tra●t . de praecepto & diso . whose place , and person they represent . And therefore S. Bernard saith notably well . Siue Deus , siue homo vicarius Dei &c ▪ Whether God , or man being the vicar , or substitut of God , doe geue● commaundment , it is to be obayed with like care , vbi tamen Deo contrari● non praecipit homo , when neuertheles man doth not commaund thing contrarie to God . Thus saith S. Bernard . And this I haue said breefely to show that the christian libertie which these archsectaries teach , i● no lesse repugnant to the veritie , & truth of the holly scriptures , the● preiudicial to common welth , which would be vtterly subuerted , i● all respect of conscience in the obseruation of humane lawes wer● abolished , as it wold be if their doctrin were generally receiued , seeing that it woulde follow thereon , that to breake human lawes , would b● held for nothing els but to vse , & practise the priuilege of our christian libertie , as shall further appeare in the third part of this treatise .

70 And although Luther doe afterwards , in the place before alledged , acknowledge a kind of obligation , of one man to an other , affirming that there is no danger of conscience before God , but only when there is offence committed against our neighbour , yet it is euident , that he doth not acknowledge thereby any obligation to obay humane lawes , but only to performe couenants , and mutual offices of charitie , & ciuill conuersation , & therefore he concludeth . In summa nemini quicquam debeamus nisi vt inuicem diligamus , & mutuò per charitatem inseruiamus . In fine , let vs owe nothing to any man , but that we loue , and mutuallie serue one an other for charitie sake .

71 And that this ( I say ) is his sense , and meaning , and not to teach ●bedience to human lawes , it appeareth plainely , aswell by that which haue cited out of him before ( where he saith , that no law bindeth vs ●efore God ) as also by his exposition in the same place , of these wor●●s of the Apostle . Pretio empti estis , nolite fieri serui hominum . You are ●●ately bought , doe not become the slaues of men , which saith he , ●e Apostle , without all doubt , doth say , as a common , or general sen●●nce , contra statuta hominum , against the statutes of men , Luther . vbi supra . quibus tàm li●tas , quàm aequalitas ista fidei annihilatur , & conscientiae arctantur , with the ●hich , aswell this libertie , as the equalitie of faith is annihilated , and ●ens consciences are streightned or entangled . And againe afterwards , ●leadging also the same text , he saith , that the Apostle speaketh there ●f Christ , qui proprio sanguine nos ab omnibus peccatis , legibusque redemit , at●e liberos effecit : who with his owne bloud , reedemed vs from all sin●es , and lawes , and made vs free . And then addeth , that neuerthelesse , ●is redemption , doth not concerne , humanos contractus , &c. humane ●ontracts , or bargaines , by the which men are bound one to an other , ●s the contracts of the slaue , or seruant with his Lord , or master , and of ●he wife with her husband , hos contractus , saith he , Paulus non tollit , sed ●alt seruari , these contracts Paule doth not take away , but will haue ●hem to be kept .

●2 Thus saith Luther , distinguishing plainelie , as you see , betwixt the ●bligation to performe bargaines , or charitable offices , and an obligation to obay humane lawes , admitting the former , and denying the ●tter , vppon pretence of our christian libertie .

●3 I haue debated this , the more largelie out of Luthers owne wor●es , aswell to the end , I might truly , and manifestlie shew his opinion , ●oncerning this point , as also , that by the same occasion , I may further discouer here , his notable folly and grosse ignorance : his folly , in the euident contradiction of himselfe : and his ignorance , in his absurd , ●nd ridiculous doctrin .

●4 A● for the first , it is to be considered , that hauing laid downe his general rule , or ground of the indifferencie of all externall thinges , in ●he sig●● of God , he maketh an exception , against his owne rule , see●ing to admit an obligation in conscience , euen in our externall ●ctions , when they are iniurious to our neighbour , as I haue signified before , to which purpose he saith thus . Luther vbi supra vide Conrad kellin . li . 4. tracta . 2. ca. 3. There is no danger of conscience before God , in eating , or drinking , or in apparell , or in liuing in this , or that manner , nisi contra proximum sit quod agitur , except when that , which is done is preiudiciall to our neighbour . Thus he .

75 And the reason , which he yeeldeth for it is , that although ma● not bound to God , further then to beleeue , and confesse him ( as I h●● declared before ) yet one man hath obligation to an other , nu . 64. for the p●●formance of the workes of charitie , and of ciuill conuersation , ● which respect , he saith also , that albeit wee are free towards God , ● wee are not free towards our neighbour , and albeit God careth not ● our externall actions , in regard of himselfe , yet he careth for them , regard of our neighbour , where vppon he also inferreth , that in off●●ding , or wronging our neighbour , in externall thinges , wee endan● our consciences .

76 Thus teacheth he , and yet neuerthelesse , he contradicteth it p●●sentlie after . For hauing said , that there is no danger of conscience , externall actions , but only when our neighbour is wronged , he add● immediatelie . Contra Deum hic peccari non potest , sed contra proximum . 〈◇〉 here , or in this case , that is to say , in externall acts , we cannot sinne aga● God , but against our neighbour . But if it be true , which he affirmeth b●fore , to witt , that there is danger of conscience , when we wrong o● neighbour , how can it be true , that , contra Deum hic peccari non pot● wee cannot sinne in this case against God ? Doth he not teach , that in doi● iniurie to our neighbour , we endanger our conscience ? And how 〈◇〉 our conscience be in danger , when wee cannot sinne , and offend Go● And therefore what els saith he here in effect , but that wee cann●● offend God , when wee doe offend him , which is a most strange , a● ridiculous contradiction .

77 Aad no lesse strange , and ridiculous is his folly , and grosse ign●rance , in affirming that no sinne , or offence to God , can be committ●● in externall thinges , but when there is some offence to our neighbo●● for who knoweth not , that euen in those examples which he alledge● of eating , drinking , and apparell , God may be most hainouslie offe●ded , by dronkennesse , surfets , and prodigall expences , when neuerth●lesse , our neighbour is no way wronged , or offended , but perhaps ple●sured , and benefited ? And who seeth not , that by this his wicked po●tion and ground , of the indifferencie of all external things ( which also Caluines doctrin , as you haue heard ) the holy sacraments themse●ues , are made indifferent to be vsed , or leaft at our pleasure , and that w● cannot offend God therein ( according to Luthers opinion ) when no o●fence of our neighbour concurreth ?

78 Furthermore how absurd is he , in making humane acts sinfull , 〈◇〉 offensiue to God , not in respect of God himselfe , but only in respect 〈◇〉 our neighbour , as though any sinne could be committed against a creatur● in respect of some law , or ordonance made by the creator , where●● the offence is principally , and in order of nature , first committed ●●ainst him , whose law , and will is thereby infringed , and broken : And ●●refore wee see , that wee doe not offend God alwaise in doing hurt ●our neighbour ( as in killing him by order of iustice ) but in doing in ordinatelie , that is to say , against iustice , because the hurt , and of●●●ce of our neighbour , in that case , is against the will , and law of ●●d , who is iustice it selfe , and to whome all iniustice is opposit , and ●●ensiue . Besides that , it is to be considered , that no humane law , or ●stice hath force to bind , but only , as it is conforme to the eternal 〈◇〉 , and iustice of God , and therefore seeing , that euery effect depen●●th more on the first cause , then on the second , and receiueth more ●●fluence from it , it followeth , that whatsoeuer is against humane 〈◇〉 , reason , or iustice ( in matters touching either our neighbours , or ●●rselues ) is principallie against the iustice , and eternall law of God , ●●d consequentlie is a sinne committed directlie against him .

●● Lastly , what an impious , and monstrous absurditie , was it in Lu●●er , to teach that God careth not for our externall acts , in respect of ●●mselfe , but only in respect of our neighbour ? Did he not know , or ●as he so wicked , and absurd to thinke , that God is not the last end of ●an , and of all humane actions , as well , as of all other thinges , and ●at therefore the loue , honour , duty , respect , and obligation of one ●an to an other , is speciallie for God , and to be principallie refer●ed to his glory ? Doth not the scripture teach vs , Prouerb . 16. that Deus vniuersa ●eratus est , propter semetipsum . God made , and wrought all thinges for him ●●fe ? Wherevppon it must needes follow , that he also careth for all ●●ings , principally for him selfe : for although he neede not our goods , 〈◇〉 the Psalmist saith , neither receiueth any benefit by any seruice , ho●our , or glory , that we yeld him , either in our workes , or in our faith , ●et it is most iust , that he be glorified by vs in all our actions , whether ●hey concerne him , our selues , or our neighbours , wee being all his sla●es , and creatures , and he our Lord , creator , and last end , or felicitie , & ●●erefore he respecteth the obligation , that we haue one to an other , ●oth as it is iust , & dependant on his eternal law , & because it finally re●oundeth to his seruice , & glory , for the which he created vs , & al thin●es els : And to say otherwise as Luther doth ( to wit , that God careth not ●or humane actions , but only in respect of man ) is rather to make man ●he end of God , then God the end of man , which is in effect ●o introduce Atheisme : whereby wee see , to what beastlie absur●itie Luther is driuen , to maintaine his wicked pretence of christian libertie , being nothing els in truth , but the seruitude , and bondage 〈◇〉 sinne , 1. Pet . 2. or ( as S. Peter saith ) velamen nequitiae , the veile , or couer of wickedn●● in which respect it is euidentlie pernicious to common welth .

80 And this shall suffise for the Tenne pointes , whereof I purp●sed to treat in this chapter , whereto I could , and would add ma● more , were it not , that I haue thought it conuenient to reserue ●uers for the third part of this treatise , both because they more p●●perlie belong to the subiect that I haue speciallie designed to han● therein , and also because , I am forced for diuers causes , to hast to t●● conclusion of this part , which is now already growne to a iust vo●●me , and therefore cannot well be much further extended .

81 Now then I hope , good Reader , thou hast euidentlie seene , asw● by these Tenne pointes lastly debated , as also by certaine other ha●led before , touching the euangelicall counsells , that the doctrin , a● practise of Catholike religion , leadeth directlie to the perfection vertue , and to the true imitation of Christ by pennaunce , and go● workes , by mortification of the flesh , by restraint of the passio● and affections of the mind , and by repression of concupiscence , 〈◇〉 of all kind of vice , and consequentlie , that it must needes be most ●●cessarie , and beneficiall to common welth , as I haue euidentlie p●●ued . Whereas on the other side , the contrarie doctrin of our aduer●●ries , do admit no mortification of the flesh , no pennaunce , nor sa●●●faction for sinne , on our part , but looseth the raines , and bridle to kind of vice , teaching as I shewed , a iustification by only faith , impossibilitie to liue chast , and to keepe the commaundements , abrogation of them by Christ , a contempt , and reiection of all go● woorkes , a presumptuous , and false securitie of saluation , an absol● necessitie , yea a deuine motion , temptation , and compulsion of ma● sinne , and lastly a christian libertie , admitting all libertie of the fle●● which must needes induce a seruitude , and bondage of the spirit , a● breede a remedilesse dissolution , and corruption of life and manne● remediles I say , in such as liue in the true profession , and practise this doctrin .

82 And although this is manifest inough , by that which I haue d●●coursed alreadie , yet for the more euident proofe thereof , I will h● lay downe , what experience Luther himselfe , and others his discipl●● and followers had of it , in the professors of their new Ghospel , in th● primitiue church , Luther in sermonibus cōniual Germanice fo . 55 if I may so terme it . And this shall appeare by th● owne confession .

83 Luther , in certaine sermons , which he wrote in the German to●gue saith thus . Yt is a wonderfull , and scandalous thinge , saith ●ee , that from the time that the pure doctrin of the Ghospel was ●●rst restored , & brought to light , the world hath euery day becōe worse & worse : euery man abuseth christian liberty at his pleasure , no other●aise ,

Ibid . fo . 625. vide Thesaurum Iodoci . Coccij To . 1. de sig . eccles . ar . 12

Idem . praefat . in postillam . Surius in comment . an . 1537

then as though it were lawfull for euery man to doe euery thing ●●at he listeth . And againe in the same sermons . Since that the ghos●ell , saith he , was reuealed , vertue is killed , iustice oppressed , tempe●ance tied , or bound , truth rent and torne by doggs , faith shut vp , wic●ednes is become ordinary , deuotion banished , and heresie remaineth .

●4 Also in an other place . Nostrorum plerosque , saith he , septiceps illae dia●us inuasit &c. The seauen head diuel , hath inuaded or possesseth , the most part of our men , and hath made them worse then they were vn●er the Pope . And againe : vidimus , saith he , quod hoc tempore &c. Wee see ●●at at this time , men are much worse , more couetous , more licen●●ous , thē euer they were before in the papalty . Thus saith Luther , of the ●rofessors of his ghospell , whom he also confessed ( as Surius , testifieth ) ●●ruplo Sodomitis peiores euasisse : to be growne tenne times worse , then ●he Sodomits .

●5 But let vs heare one , or twoo witnesses more of his owne followers . Andreas Musculus , a famous Lutheran , saith thus of himselfe , Andreas . Msucul . Dominica 1. aduent . and ●is fellowes . Cum nobis Lutheranis hoc tempore ita agitur , vt si quis videre vo●t ingentem turbam nebulonum . The case standeth so with vs Lutherans , ●t this day , that if a man , would see a huge multitude of knaues , and ●●rbulent fellowes , let him goe to some citty where the ghospell is pu●ely preached , and he shall find them there in heapes : for it is clearer ●hen noone day , that of vnbridled , and disordered men ( amongest whom all vertue is extinguished , and nothing reputed for sinne , and where the diuel hath his full swinge ) there are no where more found , ●hen amongst the professors of the ghopel . No not amongst Turkes Ethincks or other infidels : Thus farre Musculus .

●6 And that this excesse of wickednes , in these new ghospellers , ●roceeded principally from their very doctrin , it may appeare sufficien●ly by the testimony of Ioannes Andreas , a Lutheran preacher , who repre●endinge the horrible Epicurian , and bestly life of the German ghos●ellers ( in their quaffing , & drinking , their couetousnes , pomps , pro●anation of the deuine name & their blaphemies ) addeth as followeth . God , saith he , seriously commaundeth in his word , and requireth a ●erious and christian disciplin in his christians , but that is now esteemed to be a new popery and a new monkery , for thus they say , wee haue ●earned now , to be saued by only faith in Christ , who satisfyed with his death for al our sinnes , & we cannot satisfie for them with our fasti●● almes , prayer , and other workes , therefore permit , and suffer vs lay a side such workes , seeing wee may be saued otherwise by Chr●●● and doe relie only vppon the grace of God , and vppon the merits Christ . And to the end , that all the world may acknowledge them be no papists , nor to confide any thing at all in good workes , th● doe not exercise any of them . In steede of fasting , they spend b●● night , and day in banketting , and quaffing , and whereas they sho● doe good to the poore , they skinne , and flea them , they turne pray●● into oathes , blasphemies , and execrations of the name of God , y●● so desperatelie , that Christ is not so much blasphemed at this day 〈◇〉 the Turkes . Finallie in steede of humilitie , there raigneth euery wh●re amongst them pride , elation , and hautines of mind , with all e●cesse in costly apparell , which is wrought , and trimmed , either m●● sumptuouslie , or most foolishlie , and all this kind of life , is call●● by them Euangelicall . In the meane while those miserable men , pe●swade themselues , that they retaine in their minds a right , and t●● faith in God , and that God is mercifull vnto them , yea they iud●● themselues to be better , or more vertuous , then the wicked and fa●● Apostolicall papists .

87 Thus saith Iohn Andrew , discouering not only the maladie , a●● disease of his fellow ghospellers , but also the true cause , and roote , f●● whence it proceeded , and this by their owne confession , excusi●● themselues of their vices , and enormities ( as you haue heard ) by t●● groundes of their doctrin , and with great reason , seeing that the s●me being laid for the foundation , no other building can be raised v●pon it , but sinne , and wickednes .

88 Therefore no maruaile , that Caluin also reaped the like fruit o● the like doctrin in his followers , whom in a French sermon ( whic● he wrote vppon S. Paules Epistle to the Ephesians ) he called , Caluin concio 1. in ep . ad ephes . Vide Coccium vbi supra . the m●● facinorous , and wicked of all mortall men : and not finding wordes su●ficient to expresse their impietie , tearmed them , horrible monsters , an● euill spirits in the shape of men . So that we neede no other witnesses o● the vile , and beastlie liues of the first gospellers , then their own masters , and teachers , not treating of different sects from their● but euerie one speaking of those of his owne crew , and therefor● I hold it needelesse to lay downe the censures , and iudgements tha● one sect gaue of an other , whereof I haue also giuen some litle tast before in the 31. chapter , where I treated of the pride of the sectaries .

89 But now our aduersaries will seeke perhaps to answere all thi● four wayes . First by the way of recrimination , ripping vp the faults , ●●d bad liues of many Catholikes , to proue therebie , that our Catho●●ke faith , hath no aduantage of theirs , in respect of the liues of the ●rofessors of it . Secondlie they will perhaps , produce examples of di●ers of their profession , who liue vertuouslie , or at least morallie well 〈◇〉 the sight of the world . Thirdlie , it may be , they will alledge the ser●ons , and exhortations of diuers of their writers and preachers , as of ●●ese aforenamed , reprehending vice , and exhorting to vertue . And ●●stly , they will say perhaps , that howsoeuer our Catholik religion ●ay bee in these , or other points conforme to reason of state , yet it is ●●pugnant to the holly scriptures , and consequentlie to the truth of Christian religion . Thus , I say , our aduersaries , may , or perhaps will ●nswere to that which I haue discoursed in this , and all the former chapters , concerning the bad fruits , and effects of their religion , in the corruption of mens manners . Wherefore to the end that thou maist , good reader , receiue some satisfaction concerning this important mat●er , I will in the next chapter , handle three of the four points last mentioned , remitting the fourth to the third part of this treatise , for that it will require a more ample discourse , then can stand with the conuenient proportion of this present volume .

Three obiections are answered . The first , concerning the bad liues of some Catholikes . The second touching the good liues of some Lutherans , and Caluinists . And the third concerning their exhortations to vertue , and by occasion heereof , it is amply proued that the mortification or chastisement of the flesh , is necessary to good life . Also that the worst , and most vicious Catholiks , are commonly those which become Lutherans , or Caluinists . Lastly that the exhortations , which Luther , and Caluin vsed to induce men to vertue , and to withdraw them from vice , were ridiculous in them , being wholy repugnant to their religion , and by the way they are fitly compared to Epicurus , & his followers , as well for their doctrin , as for their manner in the deliuery of it . CHAP. 36.

1. WHereas there is nothing more ordinarie , or common to all sectaries , then to seeke to obscure , and blemish the resplendant truth of Catholike religion , with odious exaggerations of the bad , and vicious liues of many Catholikes , vsing the same as an argument , to proue corruption in their doctrine , I wish it here to be considered , that although all were true , which they say in this kind ( as a great parte of it is but meere fictions , and calumniations ) yet it were litle to the purpose , for the matter now in hand , seeing that the question is not here , wheth●● all those which professe a true religion , be good men , or no ( where●● there can be no doubt , seeing that our Sauiour himselfe affirmed , th●● there should sit wicked men , euen vppon the chaire of Moyses , whose d●ctrine neuerthelesse , Matth . 23. he commaunded should be followed , and teache● vs also , that the kingdome of heauen ( that is to say his militant churc● is like to a sheepefould , Matth . 25. Matth . 13. Ibid . Cap. 13. Matth . 25. wherein there are both sheepe , and gotes : and a barne floore , wherein there is cockell , or darnell , mixt with the goo● corne , to a nett , in the which there are good fishes , and bad : and last● to tenne virgins , of whom fiue were wise , and fiue folish : by all whic● similitudes he signifieth , that there are in his church , both good , an● wicked men , that is to say , such as professe , one true faith , and yet do● many of them neuerthelesse liue wickedlie , as S. Augustin teache● against the Donatists , out of these very similituds , and wordes of ou● Sauiour . Therefore , I say , our question is not now , concerning th● point , ( though the same be also controuersed betwixt our aduersaries , and vs ) but whether the bad liues of Catholikes , do any way proceede from their religion .

2 To which purpose , it is to be vnderstood , that as amongst the twelu● Apostles themselues , who receiued the Catholike religion immediately of Christ , there was a wicked Iudas ( not because the religion whic● he professed , did induce him to wickednes , but because he obserue● not the rules of his religion : ) so also amongst Catholikes , there ar● many euill men , because they liue not according to the prescript of Catholike religion , which if they would doe , they must needes be vertuous , yea holly men : for that Catholike religion not only teacheth a●● perfection of vertue , but giueth also the true , and effectuall meanes to eschew vice ( as to mortifie all inordinate passions , and affections , an● to obtaine Gods grace for the reformation of manners : ) whereas o● the other side , Lutheranisme , and Caluinisme , worketh the contrarie effects , as I haue euidentlie shewed already : so that though there are wicked men in the profession of both religions , yet this difference is to be noted betwixt them , that the wickednes of the one , to wit of the sectaries , may , and doth many times , grow of the doctrin , and practise o● their religion , but the bad life of the Catholikes , can haue no other ground , or reason , but because they doe not duly practise the precepts , and counsells of their religion .

3 For how is it possible , that he should be a wicked man , who following the rules , and prescript of Catholike religion , laboureth continuallie to subdue his sensualitie , and passions , by pennance , fasting , and all kind of mortifications , by prayer , meditation of our Sauiours life , ●●d passion , daily examination of his conscience , frequent confession ●f his sinnes , and communion , with full purpose , and diligent ende●our to amend his life by such meanes as I haue declared particulerlie , Chap. 18.19.20 . & 21. ●hen I treated of contemplation : whereto I add the obseruation of ●e euangelicall counsells , of voluntarie pouerty , perpetuall chastity , ●e perfect abnegation of his owne will , and the exercise of all kind ●f good workes ( all which the Catholick religion partly commaun●eth , and partly counselleth ) how is it , I say , possible , that he who pra●●iseth all this , can be otherwise then a good , and holly man ? For by ●hese meanes , all the dearest seruantes of God , and greatest Saints in his ●hurch , haue arriued to that perfection of holly life , which the whole world hath admyred in them : besides that experience teacheth , that ●hose Catholikes which doe duly vse , and exercise the same meanes , are ●lwaies good , & vertuous men , and that on the other side , those which neglect , or omit them , are so much the worse , or more wicked , by how much more negligent they are in the practise thereof , and finally that those are alwaise the worst , and most vicious , who vse the least , or no practise thereof at all .

4 But now for as much , as our aduersaries do reiect a great part of these meanes , houlding them for superfluous , and needeles to good life , yea for superstitious , and vnlawfull ( as not only the practise of the Euangelicall counsells , and confession , whereof I haue spooken sufficientlie already , but also all the mortifications , and chastisement of the ●lesh vsed in the Catholike church ) therefore I thinke good to prooue here , that the practise of mortification , and punishment of the flesh , is very important , and necessarie to represse concupiscence , to appease Gods wrath , and to obtaine his grace , and mercifull assistance to good life , whereby it will appeare , that the contempt , or omission thereof , is a cause of bad , and vicious life , aswell in many Catholikes , as in the Lutherans , and Caluinists themselues . And this I hope to make most euident , and cleare , not only by the scriptures of the ould , and new testament , but also by the examples of our Sauiour Christ himselfe , of his Apostles , and of all the holly men , no lesse in the primitiue church , then in these later ages .

5 In the ould testament , we reade , that the famous , and holly Iudith , Iudith ca. 8. after her husbands death intending to liue a widow , vsed to fast euery day except the saboaths and festiuall dayes , and to weare haire cloth , super lumbos eius , which shee did , no doubt , to the end to represse concupiscence , and the better to conserue herselfe in vidual chastity , & afterwards being resolued to attempt her heroical enterprise ag●'s Holofernes , Ibid . cap . 9 Ibid . cap . 4. she intred into heroratory , put on hairecloth , cast ashes on her head , pr●●rated herselfe vpon the ground , to obtain Gods assistance therein . And to t●● same end the people also humbled their soules , saith the scriptures , in fa●●ing and praire , and the priestes put one hairecloth , whereby they obtain●● Gods fauour , for the good successe of Iudiths attempt .

Hestor . ca. 4. 6 Also when king Assuerus published his cruel edict against t● Iewes , vppon the wicked suggestion of wicked Aman , not onlie Mar●cheus did put one sackcloth and cast ashes vppon his head , but also the Iewes ● ●broad , throughout al the dominion of Assuerus fasted , and manie of th● vsed , saith the scripture , sacco & cinere pro strato , sackcloth and ashes for th● bed , to moue the mercie of almightie God to deliuer them , which h● did by the meanes of Hester .

7 In like manner king Dauid to obtaine the life , and health of h● sonne in the cradel , 2. Reg . 12 3. Reg . 21. punished his bodie with fasting , and lying vppo● tho ground seauen daies together . Also the wicked Achab , being thre●tned by the prophet Elias , for the death of Naboth . Operuit carnem sua● cilicio , ieiunanit , & dormiuit in sacco . Couered his flesh with haiercloth , fasted , a●● slept in sackloth , by which meanes he inclined almightie God to mercy , 〈◇〉 to differr the distruction of his house vntill after his death .

4. Reg . 6. 8 And when Benadad king of Siria inuaded Samaria , & the pople we●● miserablie afflicted with extreame famine , in so much that a woma● did eate her owne child , their king Ioram , tore his garments , and al the pe●ple saith the scripture , saw the hairecloth which the king ware inward vppon h●● flesh . And the Niniuites , being threatned by Ionas the prophet , with 〈◇〉 generall distruction of their cittie , obtained mercie at Gods hande by their repentance , and by fasting , sitting in the ashes , and wearing sackcloth . oInae . 3.

2 Macha : 10 9 Finallie , when Iudas Machabaeus was asayled by Timotheus , both he● and al those which were with him , cast ashes vppon their heades , and praie● vnto almightie God , lumbos cilicijs praecincti , hauing their loynes gyrt wit● hairecloth , and thereby obtained a famous and miraculous victorie● being assisted by fiue Angels .

10 Thus then we see in the ould testament , the vse of mortification by fasting , sackcloth , hairecloth next the skinne , lying one the ground and sleeping in sackcloth and ashes , to afflict and punish the bodie , no● onlie to the end to pacifie Gods wrath , and to doe penance for sinne , as the Niniuits and Achas did , or to obtaine Gods fauour , and assistance in temporall necessityes , as we see in Dauid , Ioram , Mardocheus , & Iudas ' but als to represse concupiscence , and to obtayne Gods grace , for the conseruation of chastity , as appeareth in the holly widow Iudith .

●1 And this practise of mortification , Luc . 7 Luc . 1. Euseb . lib . 9 de demonst . euang . c . 5. S. Hiero . ad Rusticum . ep . 4. Magd ep . 1 li . 1. ca. 6. Bucer , & Chytrae inca . 3. math . S. Chrysost . ho . 10 in matth . Luc . 7. is also no lesse euident in the ●ew testament , where we read that S. Iohn Baptist ( of whom our Saui●ur him self testifyed , that there neuer arose a greater amongst the sonnes of ●●men ) in his tender yeares left his fathers house , and betooke himselfe 〈◇〉 a solitary life in the desert , where his garments were made of Camels ●●yre ( not soft , and delicat , or of fyne chambler , as the Magdeburgenses . ●●cer , Chytraeus , and other sectaryes do idelly affirme , to maintayne ●heyr delicate doctryne ) but as S. Chrysostome sayth . Compunctioni , & ●enitentiae accommodata . Fit for compunction , and penance , and ad indi●●dum mundi contemptum , to shew his contempt of the world . Which our Sa●iour also insinuated , when he asked the Iewes concerning S. Iohn , whe●her they expected to see him , vestitum mollibus , clad in soft garments , add●ng that such were to be found in the howses of kinges : whereby hee gaue to vnderstand , that S. Iohns garments were of a cleane contrarie qualitie , and as farre from being delicat and soft , as the pouertie , and ●speritie of the desert , differeth from the riches & delicasie of a kinges ●allace , that is to say , that they were poore , homely , rough and vnplea●it to the flesh , whereto also his diet was correspondent , being such only ●s the desart yealded , to wit , wylde honnie and locusts , Euthimi . in 3. Matth . Maegdeb . vbi supra . & Melanchton . in concionede Ich. Baptist . Hieron . ep ad Rusticum . l 2 Luc . 7. Math , 3. Acts. 1. Math . 4. which were either little beastes , ( that men vsed in that countrie to eate , dryed with smoke , ●●r as some thinke the tops of hearbes ) and not a delicat kind of shell ●●sh called a Lobster , ( as the daintie sectaries aforenamed would make men beleeue : ) and therefore S. Hierom saith of S. Iohn . Vestis aspera , zona ●ellicea , cibus locustae , melque siluestrae , omnia virtuti , & continentiae praeparata . ●is garment was rough , his girdle of haire , his meat locusts and wild honnie , all ●repared and disposed for vertue , and continencie . And our Sauiour himselfe , ●o declare the austeritie of S. Iohns abstinence , and fast , saide of him . Venit Ioannes , non manducans panem , neque bibens vinum . Iohn came neither ●●ting bread , nor drinking wine &c.

●2 And this seuere life S. Iohn did lead , to moue others by his example , to doe the worthy workes of penance , which he preached , shewing him selfe therein a true prophet and forerunner of our Sauiour , who also ●ractised himselfe , all the mortification which hee preached , as the ●criptures doe aboundantlie testifie : and I haue sufficientlie signified , the same before , when I treated of christian contemplation , and of the ●uangelical councels , where I had occasion to speake of our Sauiours most rigorous fast in the desert , fortie dayes and nights , his voluntarie ●ouertie , liuing of almes , and going barefoote , his wearie labours , and ●●auells all one foote , and his watching and continual praier , whole nights together : whereto I add , that being in the wild wildernes , cu●bestijs , Mar. 1. with beastes , as the euangelist saith , he had no better bed , then th● ground , and it is also more then probable , that he vsed at other tim● not onlie to fast , but also to weare hairecloth , , though it be not expr●ssed in the gospell . And this I say , for that in the 68. psalme ( which 〈◇〉 six seueral places of the scripture , is applied to our Sauiour ) he saith 〈◇〉 the mouth of the prophet . Operui in ieiunio animam meam &c. & pos● vestimentum meum cilicium . Ioan . 2.15.16 Rom . 11. & 14. A●ts . 1. I couered my soule with fasting &c. and I clad 〈◇〉 s●lfe with hairecloth . And al this our Sauiour did , to moue vs to the imit●tion of his patience , humilitie , and mortification , to the end , that su●●ring with him , we may raigne hereafter with him , and participate 〈◇〉 the glorie of his kingdome , which , as he testifieth himselfe , can not obtained , but by such as vse violence , and walke the straight and narr●● way , Math . 11. Math . 7. which he went before vs , his whole life , and doctrin tendinge nothinge els ( as I haue oft signified , and cannot to oft repeat ) but teache vs the contempte , and hate of the worlde , abnegation of o●● selues , and the continual carriage of our crosse , praier , penance , a●● mortification of the flesh .

13 Wherein also his Apostles imitated him , leauinge vs the like e●ample : In which respect S , Paule saith . Imitatores mei estote , sicut & e● Christi , 1. Cor . 11. & 4. Galat . 6. Galat . 5. D. Tho . in hunc . locum . Math . 16. & Marc . 8. Be you followers of me , as I am of Christ . And in what sort he imitat● Christ , it is euident , in that he witnesseth of him selfe , that he gloried nothing , but in the crosse of Christ , and that the world was crucified to him , a● hee to the world , which he further explicateth , when he saith . Qui Ch●●sti sunt &c. Those which are Christs , haue crucified their flesh , with al the vices , 〈◇〉 concupiscences thereof , that is to say ( as S. Thomas , noteth verie wel ) they ha● conformed themselues to Christ crucified , afflicting , & chastising their owne fle●● and therefore haue ouercome all their vices , and vitious inclination And herein is fulfilled the counsell of our Sauiour , concernin● the carriage of our crosse , when hee said . If anie man will come af●●● mee , let him take vp his crosse , that is to say , lett him not onlie bea●● patientlie , such crosses as shal bee laid vppon him by me , or by n● permission , but also willinglie take , vp or lay vppon himselfe , cruce suam , his owne crosse , by voluntarie affliction , and chastisment 〈◇〉 him selfe : whereof the Apostle sheweth the practise in himselfe , wh● hee proposeth himselfe for an example of mortification , saying Castigo corpus meum , 1. Cor . 9. Theophil . in ca. 9. ep . 1. ad . Corinth . & in seruitutem redigo &c. I doe chastise my bodie a● bringe it to subiection , least whiles I preach to other men , I become my selfe a r●probate Vpon which wordes , the learned Greeke Doctor Theophilact● noteth , that the greeke word vpopiazo , which in our latine translati●● is castigo , signifieth a chastisement by blowes , or stripes , which leaue behind them black , and blew markes , and therefore he saith , that when the Apostle said . Castigo corpus meum . I chastice my body , plagis se illud affecisse arguit , he gaue to vnderstand , that he did beate himselfe , with stripes or blowes : though other Fathers vnderstand the word Castigo , more generallie , as comprehending , Fasting , and all kind of bodily labours and afflictions .

14 And this the Apostle also signified ( aswell concerning the rest of the Apostles , as himselfe ) when he described the office and duty of Gods ministers , saying to the Corinthians . 2. Cor . 6. Exhibeamus nosmetipsos sicut ministros Dei &c. Let vs shew our selues as the ministers of God , and then specifying wherein , he addeth , not only in multa patientia , &c. In much patience , tribulations , necessities , distresses , stripes , and prisons ( which kind of afflictions were imposed vppon the Apostles , by their persecutors ) but also , in laboribus , in vigiliis , in ieiuniis , in castitate &c. In labours , in watching , in fasting , in chastity &c. Signifying the mortifications which they voluntarilie imposed vppon themselues , besid●s the voluntarie pouertie , wherein they liued , being sustained partly by almes , and partly by the labour of their owne handes .

15 And it is further testified , by most graue , and ancient authors , Egesip . li . 5. apud Euseb . li . 2. ca. 22. eccl . histor . Galat . 1. Metaphras . & Sur . 1. Maij . S. Io . Chrisost . ho . 5. in Matth . that S. Iames the Apostle , ( who was bishop of Hierusalem , and called , frater Domini , the brother of our Lord ) did neuer drink wine , nor eate flesh , but fasted continuallie with bread , and water , and that he went alwayes barefoote , and spent the greatest part , aswell of the night , as of the day , in prayer , in so much , that his knees grew to be as hard , as the knees of a camell , and the skinne of his forehead , became senselesse , by the continuall custome of kneeling with his forehead vppon the ground . So that we may easely iudge , that all the rigour which holly men haue vsed from time to time , vppon their owne bodies for the conquest of the flesh , proceeded from the doctrin , and example of our Sauiour , and his Apostles : which may also be confirmed by the great austeritie of the first Christians in Alexandria , vnder S. Marke the Euangelist , whereof I haue spoken amply in the 25. chapter , where among other remarkeable points of their perfection , I declared the most admirable abstinence , and fasts which some of them kept three dayes together , and some six , without eating , or drinking any thing at all , their refection being commonly no other , but bread and salt , and their drinke water , except that some ( who were counted more delicat then the rest ) did eate some times , hissop with their bread .

16 It is written also of S. Lazarus , whom our Sauiour raised from death , vide Surium 17. Decemb . that being banished by the Iewes , together with his sisters , Mary Magdalen , and Martha , and made bishop of Marsels in France , he grew admirable to all men for the austeritie of his life , going alwayes barefoote , neuer sleeping but in ashes , and hairecloth , with a hard ston● vnder his head , and neuer eating any thing before sunne setting , and then nothing but barly bread , and drinking water .

17 Also his sister , S. Mary Magdalen , spent thirty yeares , in continua● mortification , Idem . 22. Iulij . and pennance vppon a montaine in a desert , not far from Marsells , whereof the memorie and monuments remaine yet and are yearely visited with great deuotion , aswell by strangers , as by the inhabitants of that cuntrie . And now to proceede to the ensuing ages in the primitiue church , Idem & Lippoman . ex Metaprhaste . 22. Nouemb . we read , of the holly virgin S. Cycill● ( who was martired within 230. yeares after our Sauiour Christ● that being nobly borne , and hauing dedicated her virginitie to almightie God , shee laboured to conserue it by prayer , fasting , and wearing of hairecloth next her skinne , vnder other costly , and sumptuos apparell , whereby shee obtained such grace of almighty God , that shee not only remained in her virginall puritie ( not withstanding that her parents espoused her , against her will , to a yong noble man , called Valerian ) but also conuerted him , and his brother Tiburtius , to the christian faith , and suffred a glorious martirdome shortly after them .

18 I haue made mention of this blessed virgin , and martyr , the rather for the particuler deuotion I haue to her , and the glorious memory that remaineth of her heere , by reason that her body hath bene twise found whole and vncorrupt , Sigebert . in chron . an . 8.21 . first about 800. yeares agoe , when Pope Paschalis , the first of that name ( hauing had a reuelation from her selfe ) found it appareled with a garment of silke , imbrodered with gould , and couered ouer with a silk veil , and at her feete a linnen cloth embrued with her bloud , all which he translated , with great solemnitie vnto the church , which now beareth her name , where shee was martired ( it being then her dwelling house : ) and there it was also found againe the second time ten yeares ago ( to wit , in the yeare of our Lord 1599. ) within a coffin of Cypresse , and appareled in the same manner , that I haue declared , with the bloudy lynnen cloth lying also by it .

19 And of all this , the truth is so euident , that no man can with any shew of reason deny it . For , the first finding of it , by Pope Paschalis , is sufficientlie testified , not only by Anastasius Bibliothecarius ( who liued in the same time , and maketh very particuler relation of it ) but ●so by the letters patents of Pope Paschalis , which are yet extant to ●c seene in the Vatican , in which letters he relateth her apparition , ●nd speech to him , with all the circumstances before declared , and ●●uers others , which I omit for breuities sake , all which may be ●ene in the ninth tome of Cardinal Baronius , Baron . to . 9 an . 821. where he recounteth ●so the manner how it was found the second time , and how hee him●●lfe being sent by pope Clement , together with Cardinal Sfondrato , to ●e it , found it in such sort , as I haue declared , and that pope Clement ●●pon their relation repared thither , and was an eye witnesse of it , & ●●d afterwards cause it to be reburied in the same place , and for the ●ore solemne celebration of the feast , song himselfe a solemne masse , ● Pontificalibus , being assisted with all the sacred colledge , of Cardi●alls , and an infinit number of people .

●0 This I haue thought good to touch by the way , for the greater ●lory of God , and the honour of his Saints , and to shew with all , ●ow gratefull those are to him , who vse to mortifie , and chastise ●●emselues , which shall also further appeare by the examples of the ●ost famous men in the church of God . Amongst all the glorious ●aints , that haue benne since the Apostles time , there was none more ●postolicall , or whose memorie hath benne more celebrated by the ●ennes of learned , and holly men , then S. Martin bishop of Tours , ● Fraunce , whose life was written by S. Sulpitius Seuerus in vita S. Martini . S. Sulpitius Seuerus a bishop , ●nd his disciple , by Greg . Turon . de gloria confessor . ca. 4. & 20. &c. S. Gregory also , bishop of Towrs , whom he mi●aculouslie restored to health , and by Venant . Fortunat . de vita S. Mart . Venantius Fortunatus , bishop ●f Poitiers , who being deliuered of a great paine in his eyes , by an●ointing with the oyle of his lampe , out of gratitude , made a Poe●e in his praise , besides that other notable men haue recounted his ●reat miracles and published his praises , as Herbenus de laud . S. Mart . Herbenus , likewise bi●hop of Towrs , Richer . de vita S. Mart . Richerius Metensis , Gibertus Gibertus Gemblacensis Honorius Honorius Augustudonensis Odo Cluniac . de vita & translat . S. Mart . Odo Abbot of Cluny , S. Bern . ser . de S. Mart . S. Bernard , and ( to omit ●iuers others ) the historiographers Sozomen . li . 3. ca. 13. Sozomenus , and Niceph . li . 9. c . 16. Nicepho● .

●1 And amongst other testimonies of the common opinion and pu●lick fame , or rather of the whole churches iudgement concerning his ●olly life , I cannot omit , that he was honored for a Saint , and that there ●ere churches built , and dedicated vnto him shortly after his death , ●amely in our country during our primitiue church , as appeareth in ● . Bede , who testifieth , that when S. Augustin , and his companions ●ame to conuert the English , to the christian faith , the church where they beganne first to assemble themselues , to singe , to pray , to say ma● teach , and to baptise ( for so saith S. Beda li . 1. histor . Angli . c . 26. S. Bede ) was made , antiquitus , sait● in honorem sancti Martini , in ould time , in honour of S. Martin , dum 〈◇〉 Romani Britaniam incolerent , whiles the Romanes dwelt yet in Britany .

22 Now then , this famous holly man , hauing benne a monk , be he was Bishop ( as I signified , when I spoke of contemplation ) pra●sed his monasticall austeritie S. Sulpitius Seuerus in vita S. Mar. euer after during his life , in fast watching , and wearing haire cloth , in so much , that he neuer did more , then of necessitie he must to maintaine life , and lay alwayes ●pon the hard ground , in hairecloth , and vsed such continuall mor●cation , that his life seemed to be nothing els but a perpetuall pen●ce . And this was so gratefull to almightie God , that he honoured 〈◇〉 his seruant with the grace , and gift of miracles , which he did aboundantlie , and in such stupendious manner ( S. Bernar Ser . in Festo S. Mart . Nicephor . li . 9. ca. 16. raising dead men , ring all manner of disseases , casting out diuels , and hauing as it w● an absolute commaund ouer all kind of creatures ) that he conue● innumerable Gentils to the christian faith , whereby it manifestlie ●peareth , how acceptable to almightie God is the mortification , & c●stisment of the flesh , when it concurreth with true faith , and ot● christian vertues .

23 The like also may be said of S. German , bishop of Auxerr● Fraunce , who hauing benne first a married man , and of great autho● in that kingdome , liued all the time of his bishopricke in most ●uere disciplin , and pennance , abstaining from all wine , oyle , vineg●● salt , or what els soeuer might seazon or giue tast to his meat , wh● was no other but barly bread . And he vsed commonlie before his past ( which was neuer before night ) to eate ashes , and sometimes f●●bare to eat or drink fiue , or six dayes together : Also his apparell 〈◇〉 all one winter , and sommer , and next to his skinne he wore a shirt haire , day and night , his bed was neuer other then bare bordes , wi●●out any bolster , or other thing to lay vnder his head , which kind life he continued thirtie yeares together , Vide Surium 31. Iulij . as witnesseth Constantin● priest and notable writer of that time .

24 And how acceptable to God this his mortification , and pennan● was , it may appeare , not only in the same author , but also in our ow● histories , S. Beda li . 1. histor . eccl . Angl. ca. 17. namely in our venerable , and worthy contriman , S. Be●● who testifieth of him , that when our Britany was greatlie afflict●● with the Pelagian heresie ( before the conquest thereof by the Saxo● he passed thither out of France , Ibid . ca. 18. 19. 20. & 21. together with S. Lupus bishop of Tr●● and wrought so many notable miracles ( which S. Bede recount●● particulerlie , and I omit for breuities sake , that the Pelagians were vt●●ly confounded thereby , and such of them as could not be conuer● , were , by common consent banished , and the whole Iland cleared that pestilent infection of the Pelagian heresie . So that the good ●●ites of this holly Bishop in our country , and the notable miracles , ●●ich it pleased God to worke by him , both there , and els where ( as ●peareth in the historie of his life ) doe giue sufficient testimonie to 〈◇〉 world , how gratefull his mortification , and pennance , was to his ●ine maiestie .

●● To these two precedent examples of these two holly Bishops , & ●●nfessors , I will add two other , of two of the most famous doctors Gods church , the one a grecian Bishop ( to wit , S. Gregory Nazianzen , named for his profound learning Theologus , the Deuine ) and the ●her S. Hierome , who was , I may say , the oracle of the world in his ●●e , for his exquisit knowledge , of all the learned tongues , and vn●●rstanding of the holly scriptures .

●● S . Gregory Nazianzen , testifieth of himselfe , S. Gregor . Nazianzen . ho . de ieiunia & silentio . by what meanes he ●ed to quench the fire , and heate of concupiscence , and other passions ●his youth : I did extenuat , saith he , my body , with continual laboures , ●●r that my flesh did continuallie boile in the flower of my age : I ouer●ame the greedy , and gluttonous appetit of my belly , and the tiranny of ●e partes adioining thereto . I mortified my eyes , and repressed the ●y of anger , and brideled , or restrained all the members , or partes ●f my body . My bed was the earth , my appparell was hairecloth , my ●●eepe was continuall watching , and my teares , my repose . In the day ti●e I vsed continuall labour , & trauell . In the night I stood as still as an ●●age , writting Hymnes , not admitting any humane delight into my ●ule , no not so much , as to my thought . This was the stile , and course ●f my life , when I was yonge , for that flesh , and bloud like a fournace ●ast out continuall flames , and sought to withdraw me from the way ●f heauen .

●7 The like doth also S. Hierome , witnesse of himselfe , S. Hieron . ad Eustochium de virginit . custodia ep . 22. writting to ●he holly virgin Eustochium , of the temptations , which he passed , in the ●eserts of Syria . O how oft , saith he , did it seeme to me , that I was midst the delicious dainties of Rome , whiles I liued in that hydeous ●ildernes , which being parched , with the excessiue heate of the ●unne , striketh a horrour in to the monkes that dwell there . I sate me ●owne solitarie and full of greefe , hauing my weake , and feble body ●ad with sackcloth , and my flesh euen blacke , and consumed . I mour●ed all the day , and when sleepe ouercame me against my will , I prostrated my selfe vppon the cold ground , though my bones were sk●● able to hold together . I speake not of what I did eate , and drinke , 〈◇〉 the monkes ( that dwell there ) be they neuer so sick do neuer drin●● any thing but water , nor euer eat any thing that is sodd , which t●● hould for sensualitie . In this banishment , and prison of mine ( whe●● to for the feare of hell I voluntarie condemned my selfe , hauing 〈◇〉 other companie but scorpions , and wild beasts ) I found my selfe ●●ny times in my conceit , amids the danses of the Roman dames , my f●● was pale with much fasting , and yet my will burned with bad desi●● and finding my selfe abandoned of all other helpe , I cast my selfe at 〈◇〉 feete of Iesus , I washed them with my teares I subdued my rebelli●● flesh with fasting whole weekes together .

28 I am not ashamed to recount my temptations , and conflicts , 〈◇〉 rather I lament that I know not now , what then I was , but I reme●ber , I continued sighing , and crying day , and night , neuer ceasing 〈◇〉 strike my owne breast , vntill at lenght this tempest , and storme w●● ouerblowne , and the desired calme returned , by the commaundeme● of my Lord &c. And I call him to witnes , that after all these sig●● sobbs , and teares , and that I had fixed my eyes , and cogitations who●● vppon heauen , with so great affliction , as I haue declared , I felt su●● contentment , and heauenlie delights , that I was absorpt , transport●● and rauished out of my selfe , and thought my selfe to be amidst t●● quyres of Angels , ioyfully , and merrilie singing , post odorem vnguen●torum tuorum curremus , we will runne o Lord , after the fragant sauo●● of thy ointments .

29 Thus saith S. Hierome , concluding further with these wordes ( whi●● I wish all men to note ) if therefore the flesh doe so terribly assau●● those which doe afflict , and torment it , what doe they thinke th●● shall suffer , who doe pamper it with pleasures , and delights : is it pos●●ble , that such shall not haue very violent temptations ? Though in su●● case , I thinke there can be no greater temptation then not to be tempted .

30 All this I haue alleadged , out of this ancient , and learned Fathe● the more amply , to the end it may appeare thereby , that not only the● mortifications , and asperities , haue benne alwayes accustomed by th● most holly , and learned men in Gods church ( as necessarie for the r●pression of humane passions and sensualitie ) but also that the same a●● no lesse acceptable to God , then fruitful to vs , seeing they wrought suc● effect in this holly man , as hath benne declared , to wit , the conquest 〈◇〉 concupiscence , and peace of soule , yea aboundance of heauenlie delights , and consolations which almightie God vseth to impart to his ●●ruants in the greater measure , by how much more they afflict , and ●hastise themselues for the loue of him .

●● But what doubt can there be , that this custome of mortification ●ath bene continual in Gods church , seeing that it is euident that mo●astical , and religious life ( which of it selfe is nothing els but a conti●●al mortification ) hath benne deriued by a neuer ceasinge successi●n , from the Apostles time , vntill this verie day , though in diffe●●nt orders of religion , yet all communicatinge , and agreeinge in ●●e chastisement of the flesh , by abstinence , and fastinge , watch●●ge , praier , and meditation , hairecloth , disciplines , and such like , ●ome more , and some lesse , all tendinge to the perfect imitation of Christ , for the mortification of sensualitie , thereby to attaine to chri●●ian perfection , that is to say , to true sanctitie , and hollines of ●●fe .

●2 And as for the deriuation of religious life from the Apostles ●ime , I shall not neede to say any thing thereof in this place , for ●hat I haue proued it at large in the 25. 26. and 27. chapters , where 〈◇〉 haue also treated amply of the spirituall consolations , which God hath giuen to religious men in all ages , in the exercise of con●emplation : and therefore I will now say some what only concer●ing the mortifications , and rigorous disciplin , practised by the an●ient religious in the first foure hundreth , and fiue hundreth yeares , ●●mitting neuertheles to speake of the first monkes in the Apost●es time , vnder Saint Marke in Alexandria , because I haue tou●hed it sufficientlie a litle before , and more amply in the 25. chap●er .

●3 I will therefore beginne with S. Paule the Hermit , S. Hieron . in vita Pauli . whose life S. Hierome writteth , testifying of him , that in the cruell persecutions ●f the church vnder Decius the Emperour , which was about the ●eare of our Lord , two hundred , and fifty , he retired himselfe to the desert , and liued there solitarie , without any humane companie , or comfort , almost a hundreth yeares , during which time , he clothed ●imselfe with the leaues of a Palme tree , and fedd vppon the fruit ●hereof , drinking water , without any other sustenance , for well ●eere forty yeares , at what time it pleased almightie God , to pro●ide him miraculouslie of a peece of bread , brought him by a crow euery day , for threescore yeares together , vntill Sainct Anthony , ●auing benne also threescore yeares in the same wildernes , found ●im by reuelation , and was an eye witnesse , of Gods mercifull mercifull prouidence towards him . For whereas the crow had benn● alwayes accustomed , to bring to S. Paule halfe alofe for his repast● he brought him then a whole lofe for him , and his guest , as not only S. Hierome in the life of S. Paul , but also S. Athanasius , witnesseth i● the life of S. Antony , and this shall suffise for S. Paul .

34 And although I haue made mention diuers times alreadie of S ▪ Antony , and spoken largely of his contemplation , and of Gods grea● fauours towards him in the exercise thereof , yet hauing hitherto sai● nothing of his mortifications , I will add here concerning him , tha● ( as S. Athanasius testifieth in the famous historie , which he wrot of hi● life ) he did neuer vse to eat vntill after sunne setting , & then his repa●● was no other but bread , and salt , with a litle water for his drinke● from the which he also abstained many times three dayes together , taking his refection only the fourth daye , & he vsed for his bed nothin● els , but a matt of rushes , couered with hairecloth , and watched i● prayer whole nights , and so liued closed vpp , in and ould ruinous castl● twenty yeares , vntill an infinit number of people , being moue● with the fame of his holly life , repaired to see him from all partes , & forced him to come forth , at what time it pleased God to giue test●monie to the great merits of this his mortification , by many notabl● miracles , which he did in the expulsion of deuils , and the cure o● many sick , and diseased persons .

35 And what the opinion of all the learned , and good men , or rather of the whole world , was in the primitiue church concernin● his sanctitie , and hollines , may appeare sufficientlie , not only by a● ecclesiasticall histories , which write of his time , but also by tha● which I recounted in the 16. chapter , to wit , how much S. August●● was moued with the fame of his rare vertue , before he himselfe wa● conuerted to the Christian faith , & how Potitianus and his companio● were suddainelie drawne to forsake the world , only by reading th● historie of his life , as S. Augustin also testifieth . Thus much of S. Antony .

36 S. Hilarion ( of whom I haue also spoken before , though not 〈◇〉 his mortifications ) retiring himselfe , to the desert , when he was b●● Fifteene yeares of age ( being as S. Hierome witnesseth , S. Hieron . in vita hilarionis . of a very tender , and delicat complection ) became a mirrour of austeritie . Fo● finding himselfe molested with temptations of the flesh , by reason 〈◇〉 the heate of his youth , he resolued to quench the flame of conc●piscence , by withdrawing from it all the matter , that might kindl● and nourish it , saying to himselfe ( as S. Hierome also witnesseth . ) 〈◇〉 asse , I will shortly , bring thee so low , and hamper thee in such sort , that thou shalt not be able so much as to kicke . I will not feede thee with barley , but with straw , I will punish thee with hunger and thirst , I will lay such loade vppon thee , and so treate thee both with heate , and cold , that thou shalt haue somewhat els to thinke vppon , then fleshly pleasure .

37 Thus said hee , and presently beganne to put the same in practise , for he contented himselfe once in three , or foure dayes , to eate a few carrickes ( which is a fruit in that country like to figgs ) and to drinke the ioyce of herbes , and at such times , as he did not meditat , and pray , he also wearied his body with labour , digging the ground so long as he was able , and then made matts of rushes , in imitation of the monkes of Egipt , whom he had seene vnder S. Antony . Also he built him selfe a litle cabane , which was to be seene , in S. Hieromes time , not past foure foote broad , fiue in height , and some what longer then his body , so that it was more like a sepulcher , then a house . His bed was no other then a matt of rushes , laid vppon the bare ground , his apparell was of sackcloth , which he neuer changed , nor washed so long as it lasted : And this kind of life he ledd from sixtenne yeares of age , till he was one and twenty . And for three yeares after , he vsed to eate nothing but a few Lentils , stiped in cold water , and for as many yeares more , a litle dry bread , sopt in water with salt , and during other three yeares , he liued vppon herbes , and rootes , and then finding himselfe some what sickly , he vsed to eat euery day six ounces of barley bread , and a few sod herbes , with a litle oyle , which he continued till he was threescore and three yeares of age , and from that time , till he was foure skore , he did neuer eate bread , but a certaine pottage made with meale , and hearbes , shred very small , which serued him both for meat , and drinke , forbearing neuerthelesse to eate till the sunne was sett . And this kind of diett and fast , he neuer after altred , or broke , for any sicknes , or other occasion whatsoeuer ,

38 All this , and much more S. Hierome testifieth , Chap. 27. nu . 11. ch . 34. nu . 12. 13. & 14. concerning the austeritie of S. Hilarion , which almighty God also approued , with many wonderfull miracles , recounted by S. Hierome , whereof I haue already related some in the seauen and twentith , and thirty fourth chapters , vppon other occasions .

39 And therefore whereas these great seruantes of God ( whose vertue the Christian world admired ) were speciall propagators of monasticall life , ouer all the east parts ( as I haue declared in the Fiue and twentith chapter ) let vs see , Chap. 25. nu . 31. & 32 what was the practise of their disciple● and such as descended from them . This may appeare , by that whic● the historiographers , and authours of those times doe write , conce●ning the manner of life of the monks , and hermits of Egipt , Armeni● Nitria , and Syria , of whome Palladius , and Theodoretus ( to omit diue● others ) wrote particuler histories , relating their most admirable asperities , and mortifications , and the miracles , which it pleased God t● worke by them : of all which , the said authors themselues , eithe● had benne eye witnesses , or els had otherwaise most assured knowledge .

40 These then affirme of the hermits and monkes aforesaid , tha● ( besides the ordinarie obligation of pouerty , chastitie , and other regular disciplin common to them all ) some of them , for their furthe● mortification , fasted without eating , or drinking two , or three daye● together , Palladius in Macario . Theodoretus in Marciani uita de Sabino sub . fine . Pallad . in Pachomio . some fiue , and some seauen , and some did eate nothing during the lent time , but herbes , or dried pease , steeped in water , whic● abstinence some others also made some yeares together , and som● vsed to eat stinking , and loathsome meate , to depriue themselues o● all pleasure in eating . Others accustomed themselues , to stand on thei● feete al the night long in prayer . Other to goe barefoote through thornes , and briars , in the remembrance of the payne that our Sauiour suffred by the nailes , Idem . in Isidoro presbitero . Idem in Paulo Simplici . Theodoretus in Macedonio . Iacobo . Theodosio Romano Eusobio . that pearced his handes , and feete , and also to stan● whole nights with their armes spread , and stretched out in imitatio● of Christ crucified . Some afflicted their bodies with continuall labou● in the sunne , during the extremitie of the Egpitian heates , which a● Palladius saith , might be compared with the furnace of Babilon . Some la● both day , and night abroad , exposed aswell to the winters could o● frost and snow , as to the sommers heat . Others wore chaines of Iro● about their bodies , vnder their hayrecloth . Finallie to omit diuer● other particulers , such was the rigour , and violence which some vse● vppon them selues , that it had not bene possible for humane nature t● endure it , so many yeares as they did , if God had not miraculouslie assisted them , aswell for his owne glory , as also to inuite others by thei● example to penance , Idem in Simoone . and mortification : which Theodoretus obseruet● notably well in diuers religious hermits , and monkes of his time , bu● especiallie in one called Symeon , whom he tearmeth , magnum orbis miraculum , the great miracle of the world , in respect of his rare vertue , and holly life , knowne , as he saith , to all the Romane Empire , yea to th● very Ethiopians , and Indians .

41 This Simeon , being a shepheard , and hearing related out of th● Gospell , that our Sauiour called them happy , who weepe , and mourne , Ibidem . Matth . 5. and those miserable , or wretched , who laugh , and are merry , was so moued and stroken therewith , that he shortly after resolued to abandon the word ; and repairing to certaine religious men in those partes , and being receiued amongst them , he so profited in fer●our of spirit , and desire of true mortification , that within a while , ●e exceeded them all , fasting from all kind of sustenance , whole weekes together , and binding his body vnder his cloathes very ●●rait , with a rough , and sharpe corde made of the Palme tree , which did so gaule , and exulcerat his fleshe , that the bloud dropped from him , whereby it was perceiued , and he forced to leaue 〈◇〉 . And not contenting himselfe with the austeritie that others vsed , he retired himselfe to a litle cabane , where he liued three yeares alone in admirable manner , attempting to fast forty dayes , as our Sauiour Christ , Moyses , and Elias did , with out meate , Matth . 4. Exod . 24.3 . Regum . 19. or drinke , which he also performed , and continued it euer after during the lent time , as long as he liued , which was aboue thirty yeares .

42 And whereas it pleased God in the meane time , to giue him such a grace in the operation of miracles , that he was oppressed with the multitude of people which came partly to see him & partly to receiue health , and remedy by him ( such being also their importunity , that they tore his very garments from him , to haue some relikes , and monument of him ) he procured a piller to be made , first six cubits high , and after twelue , after twenty , and at last he caused it to be raised six and thirty cubits , and in the top thereof , a receptacle to be made for his body , not past two cubits broad , open to the aire without any doore , where he stode on his feete perpetuallie , thirty yeares together , eating only once a weeke a litle pittance , which was brought him vp by a ladder , and bestowing all the night , as also the greatest part of the day , in prayer , and contemplation , vntill it was three of the clocke in the after noone . And from that time forward vntill sunne setting , he either preached to the people ( who were continually there in great numbers ) or compounded quarrells , and controuersies , which were remitted to his iudgement from all parts , or gaue answeres to questions demaunded of him , or els cured the blind , lame , and disseased by his prayer , or benediction .

43 Furthermore , such was the fame of his life , that the most Christian , and worthy Emperour Theodosius , being reprehended by him , for an edict which he made in fauour of the Iewes , reuoked it , and humbly craued the assistance of his prayers , and benedictio● Besides that his very pictures , and Images , were sett vp in euery hous● and shopp in Rome , and as Theodoretus also testifieth vppon his ow● knowledg ( who knew him well and frequented him often ) the co●fluence , and concourse of people vnto him , was like a sea continual● filled with supplies of riuers , on euery side , for that infinit numbe● of men , and women , flocked vnto him from all parts , as from Ita●● Spaine , France , and Brittany , besides Ismalits , Persians , Armenians , Ib●rians , Homerits , and other Eastern nations , though Infidels , and Pagan● of whom he conuerted ( saith Theodoretus ) an infinit number to the chr●stian faith , and speciallie of the Ismaelits , or Sarazins , who came vn●● him ordinarilie in great troopes , sometimes twoo hundred , or three hu●dred , and sometimes a thousand together . Quos ego vidi , & audiui , sai●● he , patriam impietatem abnegantes , &c. Whom I haue seene , and hea●● renounce the impietie of their contry , and receiue of him the euangelicall doctrin of Christ .

44 All this Theodoretus saith , to shew the manifest concurrence of a●mightie God with this holly man . Besides that he also answereth notablie the friuolous cauils of such , as may perhaps blame , and condemne this extraordinarie manner of life in him , to which purpos● he wisheth them to consider , that God hath often moued his seruan● to doe thinges extraordinarie , to stirre and awake the slouthfull out 〈◇〉 their drowsy sleepe , Esa . 20. Hierem . 28. Oseae . 1. Ezechel . 4. and therefore , saith he , God commaunded the proph●● Esay , to goe naked , and barefoote , Hieremy to carry collers of wood , and Ir●● about his neck . Osee to marry a common queane . And Ezechiell to lie forty day● on his right side , and three hundred and 90. dayes on his left , &c. And he● vppon Theodoretus concludeth , that as almightie God , hauing care 〈◇〉 those , which were sluggish , and slouthfull in his seruice in those t●mes , commaunded his prophets to doe these strange , and extraordinarie thinges , ita hoc nouum , & admirabile procurauit spectaculum , & ● ▪ So he caused this new , and admirable spectacle , drawing all men to i● by the noueltie , and strangenes of it , to the end they might the rathe● beleue the admonitions , and doctrin of his seruant , for the good o● their owne soules . So he .

45 I haue thought it conuenient ( good reader ) to lay downe al thi● the more largelie out of this ancient , and approued author , to the en● it may euidentlie appeare , not only what was his , and the genera● opinion concerning the vse , and practise of mortification in his tim● ( which was within the first foure hundreth yeares ) but also how acceptable the same was to almighty God in this holly hermit : seein● 〈◇〉 pleased his deuine maiestie to approue it in him , with conti●uall miracles , and the conuersion of innumerable soules to the ●hristian faith , which no man , that hath so much as common sense , can ●scribe to anie deceyt , or illusion of the diuell , or anie other cause , then ●●e omnipotent hand , and spirit of God , who to conuince the Epicu●ian worldlinges of sinnfull delicacy , and slought , stirred vp this , and ●ther his seruants , to the rigorous practise of these incredible asperities , ●ssistinge them therein aboue the course of nature , to the end , that no ●an might be excused from doing the worthy fruits of penance , with ●●e pretence of disability : for he which considereth , and seeth that God ●●ableth his seruants , which confide in him , to doe , and suffer more ●hen humane nature can beare , how can he with reason doubt of Gods ●ssistance ( if he will dulie implore , and seeke it ) for the performance of such works , as doe not surpasse the ordinary power of man ? I meane ●uch moderat chastisement of the flesh , as wee see hath benne alwayes vsed by good , and holie men , in the church of God , and is most necessa●ie to good life .

46 And this shall suffice concerning the mortifications practised by ●he monkes and hermits of Egipt , Pallestina , Siria , S. Chrisost . in ca. 2. Mat . ho . 8 Chap. 25. nu . 33. Ibid nu 32. & . 35 S. Augustin . de moribus eccles . S. Hiero . ep . 8. ad Marcel . li . 2. Sozome . histor Tripart . and other countries in the East parts : who shined , saith S. Chriostome , like Angels in mortall bodies , ●n which respect he also calleth the deserts of Egipt , a paradise of pleasure , as I haue declared more amplie , in the fiue and twentith chapter , where I treated of monastical disciplin , and laid downe the opinions of S. Chrisostome , S. Augustin , S. Hierome , and Sozomenus , concerning the perfection of those who professed it . Whereby it may appeare , in what veneration the church of God held them at that time ( which was the fourth , and fift age ) and therefore I shall not neede to make a further deduction of mortification in monastical life , seeing from that time forwardes , our aduersaries doe not denie it , and if they should , they might bee easelie conuinced by the experience thereof , which is most manifest , euen at this day , in the ancient rules , and religious orders of S. Basil , S. Augustin , & S. Benet , who being al three religious men ( the two former , within lesse then foure hundreth yeares after Christ , and the third in the age following ) & liuing themselues in great austerity , intituled the strict rules , which haue bene euer since obserued in those of their orders , and haue serued also for patterns of perfection , and mortification to the latter orders of religion , al which doe imbrace , and practise the chastisement of the flesh , and true abnegation of themselues , in imitation of our Sauiour Christ , of his Apostles , and of the first christians in the primitiue church .

47 So that the continual custome of penitential life , and mortific●tion , hath bene so euident in the church of God , euen from our Sau●ours time to this , and not onlie approued , but also practised by all t●● learned Fathers , and Saints of God , yea so confirmed also by almight● God himselfe , with infinit miracles , that no man can denie the neces●●tie and merit of it , without extreme impudencie and follie , especial● seeing that I may also boldlie affirme , that no one example can be pr●duced of anie Saint , or holie man in Gods church ( that hath benne f●mous for sanctitie and holines of life ) who hath not also excelled ▪ the practise of mortification , and austeritie , seeing that the exterio● mortification , and chastisement of the bodie , is the special and ordin●rie meanes , to attaine to the interiour mortification of the mind● wherein consisteth the perfection of christian life : and therefore 〈◇〉 meruel , that the enemies of austeritie and penance , are so farre fro● deseruinge the fame or reputation of sanctitie , that they are commonlie infamous for vice and wickednes , as experience sheweth , a● may be exemplified in those , who were the cheefe and first impugne● of mortification in our age , Chap. 30. nu 23. 24. & c.. vsque ad nu 30. I meane , Luther , Caluin , Beza , and all the fir●● sectaries , of whose beastlie and ambitious liues , I haue spoken ampl● in the thirtie chapter .

48 Therefore I conclude , that seeing the catholike church , careful● recommendeth to al her children , the vse and practise of diuers sorts 〈◇〉 mortifications , and that the same are speciall meanes for the repressio● & conquest of sensuality , and for the obtayning of Gods grace ( in whic● respect they are most necessary to good life ) yt ys no meruell yf tho●● catholiks which contemne , and neglect them , are no lesse loose , dissolut , and vicious many tymes , then Luther , Caluyn , and others of the● crew , giuing all liberty to the flesh , and neglecting the meanes wher●by theyr vicious inclinations , and habits may be repressed , and refo●med : And this wil be much more euident , if wee consider what mann●● of men those catholikes commonly are , who forsake theyr religion , t● become Lutherans , and Caluinists , whereby yt will also appeare , wha● are the special motiues which draw them thereto .

49 For who seeth not by experience ( yf he list to note yt , as I wis● thee good reader , to do ) that the most dissolute , and licentious Catholikes , are alwayes those , which embrace the doctrin of Luther and Ca●uin , such Catholikes I meane , as seeking liberty of life , and yeldin● themselues , as yt were , captyues to worldly , and fleshly pleasures , wi●● no longer endure the straight disciplin of catholike religion : which 〈◇〉 Ambrose obserued notably in certayne loose Catholikes of his time● who beinge religious men , grew weary of their profession , and be●●me flat heretikes , though they taught but some part of that carnall ●octrin , which the sectaries of our dayes professe : & therefore marke , ●ood reader , I beseech thee , how he painteth both the one , and the o●●er in their proper collours , writting to the church of Vercells , thus 〈◇〉 followeth .

●● Audio , saith he , venisse ad vos &c. I heare , S. Ambros . ep . li . 3. ad Vercellens eccles . that some are come ●●to you , who teach , that there is no merit of abstinence , nor grace of ●●rginitie , that all men are to be valued , or esteemed a like ( that is 〈◇〉 say , are of like merit , ) and that those men are madd , or dote , who ●●astise their flesh to make it subiect to the spirit : which the Apostle 〈◇〉 Paul would neuer haue done himselfe , nor written for the instru●●ion of others , if he had held it for dotage , or madnes . For he glo●●eth saying . I chastise my body , and bring it into bondage , 1. Cor . ● . least whiles I ●●each to others , I may become , my selfe a reprobate . Therefore they which ●each to others , and do not chastise their owne bodies , are held for ●●probats , and can any thing be more to be reproued , and reiected , ●en that which allureth to lasciuiousnes , to corruption , to wantonnes , ●●d is an incitation to lust , a prouocation to pleasure and a nourish●ent of incontinencie ? What new schole hath sent forth these Epicu●us ? No schole truly of philosophers , but of ignorant men , who ●each pleasure , perswade delicacy , and say , that chastitie is to no vse 〈◇〉 purpose . These were with vs , but they were not of vs &c. Yet whi● they were here , at first they fasted , they kept their cloisters , they had ●o place , or commoditie to liue riotouslie , or licence to iangle , or dis●●te idelly , but so delicat were they , that they could not endure this , ●●d therefore they went from vs , &c. I admonished them , but I pre●iled nothing , and they sowed abroad such doctrin , that being them●elues inflamed , they became very fire brandes to kindle , and enflame ●ther men to all kind of vice : Miserable men ! who hauing lost all their ●●rmer fasting , and continencie , doe now with a diuelish mind , enuy ●●e good workes of others , whereof they themselues haue lost the ●●it .

●● Thus saith S. Ambrose , of certaine Iouinian heretikes in his time , ●hose Epicurian doctrin impugning chastitie , and mortification of ●e flesh , our late sectaries haue reuiued , and added thereto , many ●ther heresies of their owne , tending all to the libertie of the flesh , as ●ay appeare in those , Chap. 33. nu . 35. whom I haue named in the three and thirtith chap●er , to wit , Luther , Carolstadius , Caluin , Beza , Oecolampadius , Bucer , Peter ●artir , Ochinus , Miconius , Menius , Musculus , Pellicanus , Pomeranus , and Munsterus , with diuers others , who being votaries ( I meane religio● men ) or Catholike priests at least , and therefore bound also by vo● to liue single , and chast ) and not brooking the restraint that is vsed 〈◇〉 Catholike religion , and especiallie in monasticall profession , becau●● renegats , or ( as S. Ambrose saith of those in his time ) very fire bra●des , to incense other men to lust and libertie , setting abroach that i● pure , and carnall doctrin , whereof I haue spoken before in the thi● chapter , to wit , Ch. 30. nu 2. 3. 4. & that it is as impossible to liue chast , as to liue wit● out meat : nu . 16.17 . & 18. that Poligamy ( or the hauing of many wiues at once ) is n● forbidden in the new law : Idem . nu 8. that it is not lawfull so much as to pra● for the gift of chastitie , no more , then for the spirit of prophesi● or the gift of miracles : nu . 15. that a man may be diuorced from h●● wife , and marry an other for many causes : finallie that Christ so su●fred , Chap. 35. nu . 54. & 55. & satisfied for vs , that all our satisfaction , pennance , a● mortification is superfluous , and vaine : besides all those other mo● absurd , and impious paradoxes , which I haue mentioned in the la● chapter .

51 All which do giue so large a scope to sensualitie , and sinne , th● no man needeth to doubt , but that the authors thereof , came ( as 〈◇〉 Ambrose saith of their predecessors ) out of the schoole of Epicuri● seeking nothing els but to liue in all libertie of the flesh , and to c●lour their owne wickednes , and apostasie , with some pretence of r●ligion . In which respect , we may also with S. Ambrose , woorthilie l●ment the case of all such renegats and apostatats , as of most wretche● and miserable men , who hauing lost the fruit of their former holly l●bours , and endeuours ( of fasting , pennance , chastitie , mortificatio● and good workes , which they exercised in the Catholike church ) do● not only enuy the merits , and good workes of other men , as S. Ambrose saith , but also seeke to draw all men with them to damnation , b● their pernicious example , and doctrin , which being plausible , an● gratefull to flesh , and bloud , doth easely insinuat it selfe int● the corrupt nature of man , no lesse then the detestable doctrin of M●homet did , which ( as I haue noted in the 14. and in the 30. chapte● hath by the same meanes easely ouerflowed a great part of the world as also in like manner the sensuall , Chap. 14. & Chap. 30. num . 20. Cicero . li . 2. de finib . and beastly philosophy of Ep●curus , not with standing the absurditie of it , found an infinit number of fauourers , and followers , not only in Greece , and Ita●● but also throughout all barbarous nations , as Cicero testifieth .

52 Therefore it is no wonder , that the worst sort of Catholike● doe sometimes become Lutherans , and Caluinists , such Catholike I meane , as wholie abandon themselues , to sensual , and worldie pleasu●es , and so liue in the profession of catholike religion , that they reape ●o more benefit thereof , then Lutherans , or Caluinists , vseing no more ●euotion , penance and mortification , then they , or at least ( if they vse ●nie at al ( they doe it not for deuotion , but onlie for feare of the pe●alties , ordained by the ecclesiastical lawes . Besides that , it is to be ob●erued , that these loose catholikes , of whome I speake here , are commonlie such as neuer frequent the holie sacraments of confession , and ●ommunion , except perhaps once a yeare , and then onlie for fashion ●●ke .

●● And therefore whereas almightie God , doth not ordinarilie vse ●o giue his grace to men by miracle , but by the vsual , and ordinarie meanes prescribed in his church , that is to say , by praier , penance , and ●he holie sacraments , which hee hath ordained to supplie the benefit ●f his passion vnto vs , for otherwayes , Turkes , and Infidels , should bee ●●ned , aswell as Christians , seeinge that hee died for al men alike , ●hough all men doe not perticipate of the benefit , but those onlie , who vse the meanes which he hath leaft , & prescribed for that purpo●● , therefore I say , it is no meruel , that such catholikes , as vse no mor●●fication , and doe not frequent the holie sacraments , with such diligence and deuotion , as is requisit , are not partakers of Gods grace , but ●all into horrible sinnes , and manie times into schisme , heresie , and ●postasie . And this will be most euident , when I shal treate of the admirable effects of the hollie Sacraments of Gods Church , which ●or diuers respects I doe remit to the third part of this treatise , where I ●m to handle the question of the church , and diuers controuersies be●onginge thereto .

●4 In the meane time , I conclude vppon the premisses two thinges . The one , that the worst , and most dissolute catholikes , are commonlie ●hose , which become Lutherans , and Caluinists . The other , that the bad ●iues of catholikes , cannot be attributed , to anie demerit of their religion , , but to their owne negligence , in that they doe not obserue the ●ules thereof . And thus much for the first point , concerning the bad ●iues of catholikes .

●5 And for the second point , touched by the way of obiection , in the ●nd of the last chapter ( to wit the laudable liues of some Lutherans , or Caluinists ) it is to be vnderstood , that as al those , who professe a true religion , are not good men , so neither are al the prefessors of false religions , scandalous in life , though good christians they cannot be , howsoeuer they may liue morally wel in the eye of the world . This I say for two causes , the one , for that amongst such are found many times notab● hipocrits , who by the very instigation of the deuil , doe seeke to a●thorize their bad , and hereticall doctrin , with the external shew 〈◇〉 piety , Hieron . ep . li . 2. ep . 13. ad Rustic . Matth . 7. and vertue , being ( as S. Hierome saith of some such in his tim● Intus Nerones , & foris Catones , Neroes within , and Catoes without , or r●ther , as our Sauiour said , rauening wolues , clad in sheepes skinnes . Su●● were Arrius , Pelagius , Vigilantius , Nestorius , and diuers other Arch h●retickes , who by their pretence of piety , deluded the people wonde●fully , in so much that many good , and holly men were abused wi● their dissembled modestie , S. Epiphan . de heret . li . 2. grauitie , and counterfet vertue , as S. Ep●phanius testifieth of Arrius , who , he saith , vsed to goe in the streete● with a stole about his neck , and shewed such loue to religious chast●ty , that he assembled many virgins to liue together in religious disc●plin , as also many priests , vntill he had infected them with his heresi● who therefore were afterwardes expelled out of the citty of Al●xandria , together with him , assoone as his heresie was discou●red .

56 We read also , that very many , and amongst the rest , the holly b●shop S. Polinus , D. August . retract . li . 2. c . 33. Baron . an . 411. to . 5. Baron . an . 406. Theodore ep . ad Sporadium . were for a while greatly deceiued in the Archher●ticks Pelagius , and Vigilantius , by reason of their hipocriticall , a● pretended deuotion , in so much , that Pelagius had for some time , t● reputation of a very holly man . And Theodoretus testifieth of the Arc●hereticke Nestorius , that he drew all men to the admiration of hi● with an affected grauitie , and an hipocriticall abstinence . And th● like hath benne obserued more , or lesse in the most part of sects , esp●ciallie in their ringleaders , and first progenitours , though ( to say trul● in none lesse then in those of our time , who were so farre from dissembling , or couering their impietie , that they deuised all their licentio●● doctrin to defend it , which neuertheles , others of their follower● may perhaps practise with more modestie , and art , in which respect 〈◇〉 may be presumed , that hipocrisie which is common to all other heretikes , or sectaries , may be a cause that some Lutherans , or Calu●nists , are lesse scandalous in life , then their doctrin of it selfe permi●teth .

57 An other cause , which I hould to be more ordinarie , is the goo● disposition , and inclination , that many men naturallie haue to ve●tue , which may be , and is , no doubt , such in many , that they lea● a commendable life , ( exteriorlie in the sight of the world ) of wha● religion soeuer they be , being naturallie inclind to piety , iustice , liberalitie , temperance , modestie , clemencie , and mercy , whereby the● exercise the acts of these vertues , with great promptitude , and facilitie and are not easely corrupted in manners , especiallie in such sort , that they cast of the naturall bridle of modestie , and shame , or commit scandals , and publike offenses . And of these kind of men , I haue my selfe knowne very many in our country , and diuers of them my owne kinsfolks , and deare friends , who though they were no Catholikes , yet were ( and are no doubt if they be still liuing ) of fuch an honest , and vertuous disposition , and cariage , that they were , and are worthilie beloued , and respected , aswell of all other men , as of my selfe .

58 And it is no meruell , that there are such professing false religions , seeing that Plato obserued the like , amongst the very Atheists of his time . For where as he ordained seuere punishment for three sorts of Atheists , or impious men ( as he tearmeth them ) he maketh mention of some , who though they held , that there was no God , or deuine prouidence , in the gouerment of humane affaires , yet were so well , Plato de legib . dial . 11. and vertuouslie disposed by nature , that they liued very ciuilly , and morallie well , without hurt to the common welth , as I haue signified before vppon other occasions .

59 And of this sort of morall men ( yea , and such as did many good deedes for the benefit of the common wealth ) there were alwayes very many amongst the Paynims , as well Greekes , as Romans , and are now euen amongst the Turkes , not withstanding that their religion , I meane Paganisme and Mahometisme , are most absurd in it selfe , and replenished with motiues to all vice , and wickednes , as appeareth in the seauenth , eight , ninth and fourteenth chapters , where I haue handled that matter at large .

60 Also Epicurus ( who placed mans felicitie in sensuall pleasures , and delights ) was for his owne person very ciuill , and morallie honest , in so much that Cicero , reprouing , and reiecting his doctrin , confesseth neuertheles , that he was , vir bonus , a good man , and that many of his sect , were men of great modestie , and morall honestie , waighing all their actions in the balance of reason , and duty , and not of pleasure , in so much , saith he , that their life confuteth their doctrin , Cicero li . 2. de finibus . and as some men are said to say better , then they doe , so they doe better then they say : Thus said Cicero of some honest Epicurians : And the like may be said , of many honest sectaries , whose good nature , and disposition , seconded with the desire of a good name and fame , so farre ouerwaigheth the corruption of their doctrin , that they vse the libertie of it , with much moderation , and great respect of their reputation , and honour , whereas others of a malignant nature , and bad disposition , a● commonlie transported therewith , beyond all limits of modesty , an● shame , and runne headlong to the extremitie of vice , whereto it tendeth .

61 So that Lutherans , and Caluinists , haue not in this point ( I mean● for the good liues of some of them ) any aduantage at all of the ver● Turks , Paynimes Epicurians and Atheists , nay I may bouldly say , tha● for some notable vertues , they come short of many of them . Fo● where haue we seene in any of their profession , such a notabl● contempt , of riches , honours , pleasures , and delights of the world as sundry pagan philosophers , both taught , and practised ? Coul● euer any of them be compared for temperance , and abstinence● with the Phitagorians , Suidas . Dio . Laërtius . who neuer did eat flesh or fish ? Or for contempt of worldly welth , and honours , with Antisthenes , who hauin● heard Socrates teach philosophy , sould , and gaue away all his goods leauing himselfe nothing but a cloake ? Or with Crates ( who , a● some write , cast all his goods into the sea , least they might corrupt and ouerthrow him ? Philostrat . in vita Apollō . Diocles . Or as others affirme , sould them and pu● the money into a bank , to the vse of the poore , if his children shoul● become philosophers , or other waise , to their vse , least wanting both vertue , and riches they might perhaps perish ? Or els with Diogenes , who dwelling in his tub , so litl● esteemed the large offers , which Alexander the great made him , Plutar . in Apotheg . that he desired nothing of him , bu● to stand out of his light , and not to keepe the sunne from him ? And seeing a poore boy drinke in his hand , cast away his dish , as superfluous ? Or finallie , with all the other Cinick Philosophers , who professing a voluntarie and most exact pouerty , and liuing , as I may say , from hand to mouth , contented themselues only with that , which might suffice nature ? Who if they had made their election o● pouertie , for the loue of God , referring it wholly , or principallie , to his seruice , as Catholick Christians doe ( I meane such as professe religious life ) they had performed an act of singuler , and perfect Christian vertue : And although their intention , was no other , but to auoide the distractions , and temptations , which accompanie worldly wealth , to the end they might more freely giue themselues to the studie and practise of Philosophie , yet it cannot be denied , but that they farre excelled therein the Lutherans , and Caluinists , amongst whom no such practise of that morall vertue , ( I meane the magnanimous contempt of the world ) hath euer benne seene , for ought that I could euer heare , or read .

62 But howsoeuer it may be sayd , that some of them doe lyue lauda●ly , or morally wel , and consequently may be called good moral men ( as I say manie Painimes , Epicurians & Athists were , and manie Turkes are at this day ) yet I may boldlie affirme two thinges , which I wish they would consider . The one , that their good life , and moral vertue , be it neuer so commendable , S. August . ea 152. ad Donatistas . shal auaile them nothing to their saluati●n , except they become members of the catholike church , as S. Au●ustin testifieth , saying . Quisquis ab hac ecclesia catholica &c. whosoeuer is se●erat from this catholike church , how laudably soeuer he liueth , hee ●hal not haue life euerlasting , Idem . ep 50. ad Bonifacium cemitē but the wrath of God remaineth vppon ●im , for this onlie sinne , that hee is deuided from the vnitie of Christ . And againe , in an other place . Nemo , saith he , poterit esse iustus &c. No man can be iust , so long as he is seperat from the vnitie of this bodie . And afterwardes declaring what bodie he meaneth , he saieth , Sola ec●lesia catholica , corpus est Christi &c. The onlie catholike church , Cyprian . de simplicit prei August . ep 204 ad Donatum . Chrysost . h● 11 . in epist ad Ephes Fulgent . li . de fide ca. 34. Pacian . ep 2. ad Simpron . Esay . 2. is the bodie , of Christ , whereof he is the head , and Sauiour , and out of this bodie , the holie Ghost giueth life to none &c. Thus faith S. Augustin , with whome al the holie Fathers vniformelie agree , teaching , that there is no saluation out of the catholik church , though a man lyue neuer so wel , no , not though he suffer martirdome for Christ : for so say expressely S. Ciprian , S. Augustyn , S. Chrisostome , S. Fulgentius , and Pacianus in the places alleadged in the margent .

63 And because some perhaps may doubt , what church is to be vnderstood by the Catholike church , I will add a word , or twoo concerning the same out of S. Augustyn , who sheweth it euidently , teaching that it is that visible church , which is called by the prophet Esay , the house of our Lord , set on the top of hills , whereto all nations shall ●low : and by Daniel , a hill which shal fill the whole world : Daniel . 2. Psalm . 18. Mat . 5. Idem . li de vnitate eccles . contra ep Petiliani and by the roiall prophet , a tabernacle set in the sunn , id est saith S. Augustyn , in ●anifestatione , that is to say , in manifestation , or publike show to the world . And lastly by our Sauiour him selfe , it is compared to a candell , which is not sett vnder a bushell , but vppon a candlestick , and to a citty built vppon a hill , which cannot be hid . Quam facile est tibi , saith S. Augustyn attendere , & videre . Which it is easy for thee to fee , and behold Ipsa est enim ecclesia Catholica , vnde Catholice grece nominatur &c , Idem . ep 170. ad Seue●i●u for that is the Catholick church where vppon it is called Catholice in greeke , because it is dispersed , ouer the whole world . Hanc ignorare nulli licet , & ideo secundum verbum Domini , abscondi non potest , Of this catholick church no man ought to be ignorant , and therefore according to the word of our Lord , it cannot be hid .

64 Thus he : teaching expressely , as you see , out of the prophets , an● our Sauiours owne wordes , that the Catholike church is so visible , an● vniuersall , that it can neuer be hid , or vnknowne . Which S. Chrisostom● also doth seriously vrge , and inculcat to the Ethnicks of his tyme , willin● them to learne , S. Chrisost . ho . 4. de . verb Esaiae . vidi dominum . vim veritatis , the force of truth , quomodo facilius est sole● extingui , quam ecclesiam obscurari , that it is easyer for the sunne to be extinguished , then the church to be obscured , or hid : whereuppon it followeth euidently , that the Catholike church cannot possibly be th● church of Lutherans , or Caluinists , which lay hid vnder the bushell , o● rather was not extant at all , for many hundreth of yeares . Whereto I a●so add , Idem . in psalmo contra Partem . Donati . & ep . 160. & li . 2. contra literas Petiliani . Irenae . li . 3. Cyprian . ep . 55 ad Cornel . & de simplicitate praelat . or . Ambros . in ca. ep . ad . Ti . Optat . lib . 2. contra Donatis . S. Hieron . ep . ad Damasum . that S. Augustyn sheweth in like manner , which is the Catholike church , by the continuall , and manifest succession of bishops in ● Peters chayre , saying to the Donatists . Numerate sacerdotes &c. Count th● priests , euen from the very seat of Peter , and see who hath , succeeded on● an other in that order of fathers . That is the rock , which the prou●gates of hell shal not ouercome . So he , which I might confirme by other most manifest places , as well out of him , as also out of S. Ireneu● S. Cyprian , S. Hierome S. Ambrose , Optatus Mileuitanus , and diuers others but that I touch this poynt only by the way ( and therefore thus breefl● as you see ) to shew what S. Augustin , and other fathers meane , by th● Catholike church , to wit , a visible , and vniuersall church , wherin ther● is a continuall and manifest succession of bishops , from S. Peter : An● this I haue sayd , to the end it may also appeare , that ( according to th● doctrin of these fathers ) out of this church there is no righteousnes , n● sanctity , hollynes , nor saluation , how wel soeuer any man , that i● out of it , man seme to liue , but that he is , prophanus , as saith S. Hierom , a prophane man , quicunque extra hanc domum agnum comederit , whosoeuer eateth the lambe out of this house , that is to say , out of the communion of Peters charie . Which I wish may be well pondered , not only by Lutherans , and Caluinists , but also by all others , who being out of the vnity of this visible , vniuersall , and catholike Roman church , doe vaineli● flatter themselues , with their owne good liues , if there be anie such ▪ And thus much for the first point .

65 The other , which I wish also to be considered of Lutherans and Caluinists , is , that how well disposed , or vertuous soeuer anie of them , many seeme to be , yet they are not , neither can be counted trulie vertuous , that is to say , good , & perfect christians , being al of them , professed enimies of those christian vertues , in the which consisteth , the perfection of christian religion , I meane the true imitation of Christ , by the perfect abnegation of our selues , the mortification of the flesh , contēp● of the world for the pure loue of God , Chap. 28. 29 30. & 31. and the obseruation of the ●uangelicall counsells taught , and practised by our Sauiour , and his ●postles , & by infinit numbers of christians , euer since their time , vntill ●his day , though now reiected , and derided by Lutherans , and Caluinists : Chap. 28.29 30. & 31. ●ll which I haue amply proued before , when I treated of the euan●elicall counsells in particuler , where , I hope , I made it most manifest , ●hat Lutheranisme , and Caluinisme , is vtterly void of Christian perfe●tion , and therefore I conclude , that the laudable , and good life of such as professe that religion , neither arriueth to the perfection of ●hristian vertue in any of them , nor can be any iustification of their ●octrin , which , as I haue also sufficientlie declared , inuiteth , & draweth ●en to vice .

●6 But now , perhaps some will obiect further , & aske how it chanceth then , that in their bookes , and sermons , they exhort men to ver●ue , and greatly reprehend vice , as we see in the sermons before alleadged , of Luther himselfe , Andreas Musculus , and Iohn Andrew , besides many other which might be also alleadged ? Whereto I answer , that I cannot in this more fitly compare them to any , then to Epicurus , with whom they simpathize notablie in the deliuery of their carnal do●trin : for although Epicurus taught that mans felicitie doth consist in sensuall , and corporall pleasures , and his cheefe misery in paine , and ●orrow , yet he greatly praised vertue , and namely continency , and temperance , where vppon Cicero saith , non id spectandum est , Cicero li . 3. d' . offic . in fine . quid dicat &c. Yt is not so much to be regarded , what Epicurus saith , as what it is con●enient for him to say , who measureth all good with pleasure , and all euill with sorrow &c. For how can he praise temperance , who placeth his cheefe and in sensuall , and bodily pleasures , seeing that temperance is the enemy of ●●nsuality , which hunteth after nothing els , but the pleasure of the body ?

67 Thus he : who also in an other place saith , Tusc . quaest . li . 5. that Epicurus saith many ●hinges notably well , sed quam constanter , conuenienterque dicat , non laborat , but ●e careth not how constantlie , or conuenientlie he speaketh , that is to say , how well he agreeth with himselfe . And againe , laudat saith he , Ibid . li . 3. saepe virtutem &c. He praiseth vertue often , not vnlike to Caius Gracchus , who when he had spent all the treasure of the Romans , did in wordes defend the treasure , in so much , saith Cicero , that if you read his orations , you would take him to be a spe●iall patron of the treasure .

●8 Finally Cicero obserueth also , that very many were deceiued with the doctrin of Epicurus , and his disciples by many graue , and notable sentences contained in their workes : Atque his , saith he , Ibid . lib . 5. capiuntur im●eriti , & propter huiusmodi sententias , istorum hominum est multitudo . Hereby many are deceiued , and by meanes of such sentences , there is a great multitu●● of these men , that is to say , of Epicurians . Thus saith Cicero , discouerin● notably the deuelish sleight , that Epicurus , and his disciples vsed , to sophisticat their sensuall doctrin , not only with the collour , and name o● philosophie , but also with some mixture of vertuous , and pious precepts , in so much , that ( as Cicero also noteth els where ) Epicurus wrot● bokes , Idem de natura deorum li . 1. de sanctitate , & pietate , of hollines , and piety , with such shew o● religion , that if you read them , saith Cicero , you would think that they wer● written by Coruncanus , or Scaeuola ( two famous high bishops ) and not by on● that did vtterly destroy all religion .

69 Lo then , what was the infernall inuention , and deuelish deuise o● Epicurus , to instill the poison of carnall pleasure , euen into the best disposed minds , with the pious praetext of religion , and vertue . And th● like may be obserued in Luther , and Caluin , and other Archsectaries o● our time , in the publication of their Epicurian doctrin , which they honoured with the title of the Ghospell , and respersed with exhortations to vertue , reprehensions of vice , and frequent allegations of holly scriptures , as though it were wholly conforme to the word of God and that they sought nothing els but to reforme mens errours , and manners , to extirpat vice , and to plant true religion , and vertue in the mindes of men . Therefore it may be said of their pious praetexts , as Cicero said of Epicurus , and his like proceeding , to wit , that it is not so much to be considered what they say , as what is conuenient for them to say , according to their owne groundes , and how they agree with themselues in their doctrin .

70 For to what purpose doe they exhort to vertue , & cry out against vice , when their doctrin vndermineth all vertue , and establisheth vice ? Not only depriuing men , of the meanes whereby vice is to be repressed ( to wit of all kind of mortification , and chastisement of the flesh , without the which the Apostle himselfe held not himselfe secure ( as S. Ambrose noteth in the place before alleadged : Cor . 9. S. Ambros . ep . li . 3. ad vercel . eccles . ) but also teaching all those points aboue mentioned , which as I haue declared , open a● wide gappe to all sinne , and wickednes ? For when men are persuaded , that only faith iustifieth , that good workes are not necessarie , but hurtfull to iustification , and saluation , that the best workes of the best men , are damnable sinnes : that mens actions proceede not of free wil● but of an absolute necessitie : that God moueth , and compelleth men to synne : that our Christian libertie admitteth no obligation either of humane , or yet of deuine lawes : that therefore the tenne commaundements are abrogated by Christ : that all things but faith , are indifferent to be vsed or left : that nothing can damne a man , but incredulitie : that chastity in the vnmaried , is neither possible , nor to be demaunded of God : that the more wicked a man is , the more neere he is to Gods grace : and finally , that whatsoeuer our workes are , we are iustified , & ●●sure to be saued , if wee apply the merits of Christs passion to our selues by only faith : when men I say , shall be thus persuaded , to what purpose , shall they be exhorted to vertue , or reprehended for vice , seing that of this doctrin it followeth infalliblie , not only that vertuous , and good life is superfluous , fruitlesse , and impossible , when fate doth not force men to it , but also vice , and sinne , is gratefull to God , being his owne motion , and worke , yea fatall to all such as commit it , and therfore ineuitable , and remedilesse ?

71 How ridiculous then , and absurd , are they , who teach this doctrin , and yet cry out against vice , and perswade men to vertue ? Might they not keepe that wind ( as men are wont to say ) to coole their pottage , and not loose it vainelie with such a fruitles labour ? For may not the wickedst man in the world , iustly answere them according to their owne groundes , that he can doe no otherwaise , then he doth , because he hath no free will , and that God moueth , and compelleth him to sinne , & therefore cannot of his iustice punish him for it , and that though it were in his power to amend his life , and to doe all the good workes in the world , yet it were needelesse , seeing that the best workes , are no better then the worst , being all damnable synnes in the sight of God : and finallie , that he is iustified by only faith , and sure to be saued , what soeuer he doth , if he trust wholly in Christs merits ? May not , I say , the most desperat cut throat in the world , stopp their mouthes with these their owne groundes ?

72 Therefore the Lutherans in Germany , had great reason to excuse , Chap. 35. nu . 86. & defend their bad liues ( as you heard in the last chapter ) by this very doctrin of their masters , which drew them , or rather droue them headlong , to all that liberty of the flesh , which Luther , Musculus , and Iohn Andrew so seuerely reproued in them .

73 Haue we not then iust cause to say , that these their masters , and reprouers , are as ridiculous , as a phisitian should be , if he should counsell his patients , to vse all riot in diet , and yet still exhort them to haue care of their healths , yea , and chide them when they surfett ? Or rather may they not be compared to one , that should cast a man headlong from the top of a tower , and not only call after him and bid him stay , but also exclaime , and cry out against him , for falling ? For so doe they , who when they haue precipitated men by their doctrin , and example to all synne , and wickednes , call vppon them to lyue vertuouslie , y● and be rate them , and rayle vppon them , for their vice .

74 This truly is so euident , that it cannot be denied , and therefo●● two probable , or rather most certaine causes , may be giuen , why th● vsed in their bookes , and sermons , to exhort men to vertue , and d●hort them from vice . The one is , that , which I haue already touche● when I spoke of the like proceeding of Epicurus , to wit , to make the doctrin more currant amongst wel disposed men . For if either Epicur●● had taught and published his licentious philosophy , or they their se●suall doctrin nakedly , without some cloake of religious piety , and o● loue to vertue , and hate of vice , no honest mind would euer haue bro●ked , and much lesse embraced either the one , or the other , wherea● now wee see , that many honest , and well disposed men , being deceiue● with the honourable title of religion , and of the gospell of Christ , an● with the plausible pretence of holly scriptures , and some shew of ve●tue , and promise of reformation , doe as it were , in a goulden cu● d●inke the poisoned dreggs of heresie , so much the more greedely , b● how much more conforme , and agreable it is to mans corrupt natur● and sensualitie , by which meanes also , the carnall philosophie of Epicurus , and the beastly religion of Mahomet , were the more easely disperse ouer the world , as I haue declared before .

75 The other reason that moued them , was also common to them with Epicurus , and his disciples , to wit , because they had iust cause t● feare , that no wise prince , or magistrat , would admit , and endure thei● doctrin , if they should publish it without any maske , or visard of vertue , being otherwise of it selfe so licentious , and pernitious to common welth , as I haue signified : For which cause the Duke of Saxony ( Luthers great patron ) seeing after some time , the bad , and beastly fruites of Luthers new ghospell in his dominions , was forced to command a solemne visitation to be made , throughout all Saxony , where in it was ordained , Burius in comment au 1528. that the ministers should preach pennance , the feare of God , and the necessitie of good workes : which was done with Luthers consent , though it were directly contrarie to that doctrin , which he had most constantly taught , in so many places of his workes , as you haue heard : so ready was he , to collour , dissemble , and contradict his owne principles , for the pleasure of a prince , and to saue the credit of his ghospell , when he saw it endangered : but of his contradictions , and other of his fellowes I shall haue occasion to speake more amply hereafter .

The conclusion of this treatise , deuided into two chapters . And first , in this , a breefe recapitulation of the whole , with certaine considerations resulting therin , concerning our vnion with God , christian perfection , & felicitie , woorthy to be well pondered of euery christian man : And next , certaine douts are cleared , touching christian perfection : & how farre it may extend it selfe in this life . CHAP. 37.

1 BEING now , good Reader , to conclude this second part of my treatise , I haue thought good to add these two chapters following , as well to refresh in thee the memorie of that which hath benne hitherto treated , as also to represent vnto thee , certaine considerations resulting thereon , right worthy of thy due ponderation .

2 First then , I showed euidentlie ( if I be not deceiued ) the necessity of religion in common welth , by an argument deduced from the whole to the parts , prouing it to be so necessarie for the conseruation of the whole world ( where of euery common welth is but a part ) that the same could not stand with out it , in respect that the religion of man , is the special meanes whereby all creatures are reduced to their creator , receiuing perfection , & consummation by glorifiing him , for whose seruice , & glory they were created . So that religion is nothing els but , as I may say , a sacred & holly bond , or knot , whereby the world is tied , knit , & combined with God , and thereby conserued : in so much , that if this link , or knot were dissolued , the world , & consequentlie all common welths ( as well , as all other worldly things ) must needs fall to ruine , and vtterly perish : the which I showed speciallie in the first , second , and third chapter .

3 Secondlie , I proued the necessitie of religion in common welth , by a more particuler consideration of the proper end , and felicitie , as well of common welth , as of all mankind in general , and of euery particuler man , prouing their felicitie to be all one , and to consist in vnion with God , which is obtained by religion . And this I performed in the 4. and 5. chapter , confirming it with the doctrin as well of the ancient philosophers , as of our deuines , whereby I clearely deduced , not only the necessitie , but also the supereminent dignity of religion in common welth , yea & that it must needs be the true rule , and touchstone by the which all policy is to be tried , & examined . And by the way , I breefely proued the natural subordination of the ciuil societi● ( that is to say of common welth ) to the religious , or ecclesiastical societie ( which is the church ) by the same reason & law of nature , th●● the body is subordinat , and subiect to the soule , earth to heauen , h●mane things to deuine , and man to God , by all which I conuinced th● politikes of absurditie , errour , ignorance , & impietie , in that they pe●uert the course of nature , preferring their false reason of state befo●● religion , and this I speciallie debated in the 6. chapter .

4 Thirdlie I descended from the consideration of religion in genera●● to the discussion , what religion in particuler is the end , and felicitie 〈◇〉 common welth . And for as much , as there haue benne in the world and yet are , 4. seueral religions professed ( all which , at least , beare th● name of religion ) to wit Paganisme , Mahometisme , Iudaisme , & the Chr●stian religion , I discussed which of them is most conuenient for state , an● proued that the christian religion is truely political , not only becaus● the other three are most absurd , & ridiculous in them selues , & in man respects pernicious to common welth ( breeding contempt of religion Atheisme , vice , & all corruption of manners ) but also because th● christian religion being the law of grace , hath the only meanes to reforme mens manners , to represse vice , to plant vertue , and to vnit● man & common welth with God ( wherein consisteth their true felicitie ) and that therefore the same , is conforme as well to true reaso● of state , as to the veritie of true religion .

5 And to the end this might more clearely appeare , I discoursed amply , as well of the admirable effects of christian religion in the conuersion of sinners , and the reformation of mens manners , as also of th● vnspeakeable dignitie , and excellencie of christian contemplation , an● of the practise thereof , where by the soule of man is most admirabli● vnited with God , & man beatified , or made happy euen in this life ▪ And all this I treated from the 6. chapter , to the 25. And by the way , 〈◇〉 not only showed how the prouidence of God in conseruing the empire of the Romans , concurred with his iustice in punishing the same throughout the course of the Roman historie ( whiles their commo● welth and empire was pagan ) but also I answered certaine friuolou● obiections of Macchiauel against christian religion , namely in the 24 chapter , where I discouered his absurd ignorance , and malicious impietie .

6 Fourthly , whereas christian religion is , now at this day , diuersli● professed in diuers parts , & cuntries of christendome , as by Catholikes Lutherans , Caluinists , Anabaptists , and many other sectaries ( in which ●espect it may seeme doutfull to some which of these professions are ●ost conforme not only to the veritie of religion , but also to reason of ●ate ) I haue therefore from the 24. chapter hitherto proued , that the ●atholike Roman religion is truelie political , & geeueth true happines ●o man , & common welth , and that the professions of the sectaries ( & ●articularly Lutheranisme , & Caluinisme ) are most absurd , in respect as ●ell of true policie , & reason of state , as of the veritie of christian re●●gion . And to this end I proued , that the catholike Roman religion ●nly , hath the true imitation of Christ , the perfect practise of the E●angelicall counsels , & consequentlie the highest degree of christian ●erfection , vnion with God , and the true felicitie of man , and com●on welth : and that on the other side , the aduersaries of the catholyke ●eligion , and Roman church , haue none of these at all , & consequently ●either the true felicitie of man , & common welth , nor the veritie of ●hristian religion .

● And this , I hope , I haue made cleare , not only by the holly Scri●tures , and the ancient Fathers , but also by all the external and euident ●●gnes , that almightie God hath at any time vsed to show his internal ●nion with his seruants , which I haue euidentlie proued , to be most manifest in the catholikes of these dayes , as they also were in the saints , & holly men of the primitiue church , and of all the ensuing ages vntill ●his time , whereas I haue also showed , on the other side , that the se●taries haue no participation at all of such deuine fauours , nor any ex●ernal signes , of Gods internal vnion with them .

● Lastly I haue proued my intent in lyke manner , by the doctrin and ●ruits of both religions , hauing showed euidentlie in ten points of ●ontrouersie , that the Catholike Roman religion deliuereth the true meanes to mortifie the flesh , to restrayne the violence of the passions , ●o practise all vertues , to obtaine Gods grace , & consequentlie to make ●appy , as well the whole common welth , as euerie member thereof . And that on the other side , the religion of the Sectaries , namely of Lu●her , & Caluin , doth not only teach diuers absurd , impious , & blasphe●ous opinions and heresies , but also that it is an Epicurien doctrin , tea●hing all libertie of the flesh , fostering , & feeding sensualitie , withdrawing all men from vertue , and dryuing them headlong to vice , and ●inne , to the ruine , as well of the whole common welth , as of euery particuler man that professeth it . And this I haue amply declared , as well in the 30. chapter ( where I treated of the Euangelical counsel of chastity , and layed downe the absurd , and licentious doctrin of the Sectaries , with their loose , and lewed liues ) as also in the two last chapters , where of I hope , good Reader , the contents are yet fresh in thy memorie , that I shall not neede to trouble thee with a further recapitulation thereof , and therefore I will now proceede draw some considerations out of all the premisses , for thy further ●●tisfaction .

9 The first consideration shal be , that seeing I haue sufficientlie pr●ued that the end , and felicitie of man , and common welth , consiste● in vnion with God , it infinitlie importeth euery man ( be he priuat , 〈◇〉 publik person ) seriouslie to ponder , and waigh speciallie two thin● The one , the woorth & valew of this end : The other by what me●nes , and by whom the same is obtained . And therefore to say so●● what breefelie of both points , and first of the former : What is the●● in the world that can haue any kind of comparison therewith , wh●ther we respect honour , & glory , proffit , and benefit , or els pleasur● swetenes , & delight ? Is there any honour , & glory in the world co●parable to that which we receiue by our vnion with God ?

10 For put the case , that a man were the greatest friend , mignion , fauorit of the greatest prince in the world , what were that in respe●● of friendship , and vnion with almightie God , who is Lord , of Lord king of kings , and the authour and geuer of all true honour , glory , 〈◇〉 happines ? S. Bern . ser . 17. in psalm . qui habitat . Where vppon S. Bernard saith . Quam miseri sumus &c. Ho● wretched are we , that hunt after the glory which we haue one of an other , an● neglect that which is only of God , and hath continuance , yea & replenisheth , & filleth the soule with true contentment , & delight ? Where as the other d●pending only on the vaine conceits of men , is not only mixt with inf●nit corosiues , & disgusts , but also subiect to so many dangers , crosse checks , & changes , by practises of enemies , ielosies , suspicions , the inconstancie , and mutabilitie of the princes themselues , that it is man● times sooner lost then had , and endeth very oft with lamentable disgrace , and remediles ruine .

11 Besids that , if we consider what true honour & glory is , as that i● is nothing els , Cicero Tusculan . q . li . 3. but the publik voice ( as Cicero saith ) of men , which iudg● well and truely of excellent vertue , it is euident that where there is not solid , and true vertue ( which cannot be had without vnion with God there can be no true honour , & glory , though mens titles , fauours power , & pompe be neuer so greate : in which respect the glory o● wicked men , is woorthilie tearmed in the holly scriptures , stercus , & vermis , 1. Macha . 2. dung , & woormes , being lyke to the gloworme , or to a kind o● rotten wood , which shyneth in the dark , & being brought , to the light appeareth to bee nothing els , but filth , and putrefaction : And eue● so ●e honour , and glory of the world seeme neuer so glorious in the ●●rrupt iudgement of worldly men ( whose reason is obscured , and ●●rkned with errour , & passion ) yet being vewed and considered ●ith a cleare vnderstanding , illuminated with Gods grace , it pre●●ntly discouereth the abiection , & basenes of it selfe , as that it is ●othing els in verity , but a most miserable seruitud and bondage , ●asked with a vaine , and false opinion of honour , and glory : for ●ho is such a slaue , or so infamous , as he that is tiranised by his ●●ne passions , by the deuil , and sinne , as all worldlings , and wic●ed men are , be they neuer so honorable , & glorious in the sight of ●en ?

●● Whereas he that is vnited with almighty God , & thereby not ●nly his familiar friend , and fauorit , 1. Cor . 6. but also vnus spiritus ( as the A●ostle saith ) one spirit with him , is truely honorable , and glorious , ●●iumphing ouer the deuil his owne passions , and sinne , contemning ●ll the vanities of the world , and becomming euen in this life , a ●eauenly and deuine creature , as I haue declared sufficiently in my ●●act of contemplation : and therefore such a one , I say , is truely ●onorable , how abiect soeuer he seeme to worldly men . The due ●onsideration whereof , hath moued those wise , potent , and wor●hy Emperours , kings , and princes ( of whome I haue spoken be●●re ) to reiect , and renounce all their earthly glory , power , and ●ominion , to the end they might the more assuredlie and freely , ●nioye this other honour consisting in perfect vnion with God , ●ith out the which , they woorthilie esteemed all worldlie honour , ●o be no better then base bondage , and seruitud : Whereas on the ●ther side , all worldlie contempt is to him that is truely vnited ●ith God , the hyghest , and truest honour , & glory that may be , ●eing that which our Sauiour Christ , the king of glory , chose for ●imselfe , & for his dearest frends : whome by that meanes he glo●ifieth , not only eternallie in heauen , but also temporallie euen heere ●n earth .

●3 This may appeare , both by the greate respect , and reuerence which ●he greatest princes haue in all ages and times borne to holly men , ●hiles they liued ) though in the eye of the world they were other●ayse most contemptible ) and much more by the honour donne to them after theyr deaths , on theyr feastiual dayes , & by the i●●●nit miracles that haue benne from time to time and yet are wrou●● at their monuments , & memories , which are more triumphant then 〈◇〉 thrones , & trophees of all earthly potentats , kings , & emperours , w● become their suppliants , crouching , & kneeling vnto them , and re●●rencing euery litle rag , or relick of them ; so honorable , & glorious e●● in this world is he , who contemneth worldly honour , & glory for 〈◇〉 loue of God , to the end he may be vnited with him , and therefore t●● psalmist saith of such . Psal . 138. Mihi autem nimis honorificati sunt amici tui deus & They frends , o God , ar to me very honorable , and their principality is very stro●● or potent : and our sauiour also him self said of his seruants . Si quis m●● ministrauerit , Ioan . 12. &c. Who soeuer shall serue me , my Father which is in heau●● will honour him , or make him honorable . And finally , of such a one t●● wise man saith in ecclesiasticus . Eccli . 39. Collaudabunt multi sapientiam eius &c. M●● shall praise his wisdome , and it shall neuer be abolished , the memory of him sh●●● neuer faile , & his name shall be required or sought after from generation 〈◇〉 generation , nations , & people shall speake of his wisdome , & the church sh●●● show foorth , or declare his praise .

14 Neuertheles I wish it heere to be noted , that I doe not so separa●● these two kinds of honours , spiritual , & temporal ( I meane by spi●●●ual , that which consisteth only in mans vnion with God , and contem●● of the world ) as though they were incompatible , or could not sta●● together , but to show how they are truely to be distinguished , & ho● they may concurre , & which of them is to be preferred : for there is i● dout but temporal honours , & dignities are the gifts of God , & bei●● well vsed , & referred to Gods glory , as to their end , may not only we●● stand with mans vnion with God , but also may some way be the frui●● & effects thereof , as when almighty God bestoweth temporal honou●● vppon his seruants , or conserueth them in honour , & dignitie , for h●● owne greater glory , & seruice : which may be exemplified in all tho●● famous , & holly emperours , kings , & Princes , which haue benne eith●● canonised by the church for saints , or otherwaise knowne to be grea● seruants of God , though they still retained their dignitie , & states vnt● their deaths , whose temporal honours receiuing soliditie , & stabilit● by their vnion with God , haue made their fame no lesse memorable 〈◇〉 all posteritie , then theyr soules are , & euer shall be glorious in heaue● so that they may be counted truely honorable .

15 Whereas infinit other wicked princes , though no lesse potent i● temporal dominion then they , yet are eyther buried in perpetual obl●uion , or els remayne more infamous for their vices , then famous , or memorable for their power , and dignity , whyles also their soules are plun●ed in to the perpetual miserie of euerlasting damnation , and therefore ●f such the booke of wisdome testifieth , that . Illos deridebit Deus &c. Sap . 4. ●●d will deride them , and they shall fall with out honour , and be a very contu●ely , or shame amongst the dead for euer . Whereby it appeareth that true ●onour , whether we respect it , as it is temporal only in this life , or as it 〈◇〉 eternal , proceedeth from mans vnion with God .

●6 The like also is to be said of benefit , or proffit , which if it be con●●dered as it auaileth , or helpeth to the true felicitie or happines of man , ●an grow from no other roote , but the blessing of almightie God the ●eeuer of all true happines ( who as Aristotle himselfe teacheth ) doth ●peciallie loue , benefit , & cherish those , Arist . eth . li . 10. which are most vnited with ●im , whome therefore , he concludeth to be most happy , as I haue signi●●ed diuers times before : Besids that if we take benefit , and proffit to ●onsist in welth , & ritches , is there any so ritch , & welthy , as he that en●oyeth God , who is all in all , and geeueth also abundance of welth , & ●ll kind of temporal commodities to his friends , & seruants , when it is conuenient for them ? In which respect the psalmist saith . Diuites ●gue●●●t , & esurierunt , &c. Ritch men haue wanted , and benne hungry , Psal . 33. but those which seeke God shall want no good , that is to say , not so much as any temporal good , when it is not preiudicial to their euerlasting good .

17 Therfore we see that God hath blessed many of his seruants in all times , euen with temporal welth , to the end they may by the good vse thereof serue , & glorifie him , do good to others , and consequentlie encrease their owne merit : though otherwaise when he seeth in his deui●e prouidence , that the same wold hinder the saluation of their soules , he eyther doth not geeue it them , or mercifullie depriueth them of it , euen for their benefit : for as our sauiour himselfe , most deuinelie said . Quid prodest homini &c. What doth it proffit a man to gaine all the world , Matth . 16. if he loose his soule . In which case ritches are so farre from being proffitable , or beneficial , that they are most pernicious , being , as Salomon saith . Eccles . 5. Conseruatae in malum Domini . Conserued , or keapt to the hurt of their maister , & possessor , whereof also S. Iames admonisheth vs , saying , Iac . 5. your gold and siluer is rusted , and their rust , shalbe a testimonie to yow , and shall eate your flesh like fire .

18 Furthermore it is euident that al the benefit , & proffit that groweth of worldly welth , & ritches , proceedeth of the good vse thereof , for , as the comical poet saith , the goods of fortune ar good , or bad , Terenc . according to the mynd of him , that possesseth them : Quae vti scit , illi bona , illi , qui non vtitur recte , mala : they are good , or beneficial to him that vseth them well , but to him that abuseth them they are pernicious , Whereof we daily see the experience in tho●● who vse their owne goods , & welth , no otherwise then as kniues 〈◇〉 cut their owne throtes , purchasing to themselues thereby , nothing els b● infamy , hatred , & destruction both temporal , & eternal . And therefo●● seeing the good vse of all things in this world , principally depende●● on Gods grace , & direction ( which inseparablie accompanieth h●● vnion with man ) it is manifest that all temporal goods , & commoditi●● are most beneficial , & proffitable to those who are vnited with God .

19 And what neede I speake of the incomparable pleasure , & delight th●● mans vnion with God doth yeeld him , I meane such a vnion , & in such degree , as I require to the felicity of man in this life ; whereby he liueth & perseuereth in the grace , fauor , & frendship of God , free from the tyrannie of the deuil , & mortal sinne , enioying true repose & peace of conscience , cōmanding his owne passions , & affections , contēning the world & al the vanities thereof , abounding in feruor of soule , swimming , as may say , in a sea of swetnes , ioy , & exultation in the loue of God : & f●nally participating now & then of those extraordinarie visitations , an● deuine consolations which almightie God , out of his infinit bounty , i● wont euen in this life to impart sometimes to his dearest seruants , an● frends , whom ( as we read in the canticles ) he leadeth . In cellam vinariam● In to his wine cellers , where inebriantur ab vbertate domus Dei , they are , ou● of the plenty of Gods house , Cant . 1. & 2. Psal . 35. Ibid . made drōk as it were , with an inundation & torrent , ( as the psalmist saith ) of heauenly pleasure & delight , hauin● euen in this our mortal & miserable state , a true tast , or assay , of immortalitie , & eternal felicitie ? what need I , I say , treat further of this , in thi● place seeing that I haue most amply discoursed vpon the same in diuer● parts of this treatise , not only out of the doctrin of our christian deuines , confirming it by the examples of holly men in all ages , & times , bu● also out of the opinion euen of the philosophers themselues , who though for want of Gods grace , & true vnion with him , they could neuer arriue to the experience of the true pleasure , & delectation of it , ye● saw by reason , & seriously taught , that all earthly delites , & contentments , are but as it were , trash , & trumpery in respect thereof , for which cause they placed therein the end , and felicitie of man in this life , no lesse then the wisest , & most learned christians doe .

20 Therfore I conclude , that whether we respect honour , proffit , or pleasure , nothing in this world is comparable to mans vnion with God , in which respect the Psalmist saith . Quid mihi est in caelo , & à te quid volui super terram &c. what is there for me in heauen , or what wold I haue of thee , ô Lord , vppon th● earth ? Psal . 72. my flesh , & my hart haue fainted , or failed in me , for the feruent desire I haue to be vnited with thee . Deus cordis mei pars mea Deus in aeternum . Thou , ô Lord , who art the God of my hart , shalt be my part , or portion for euer : for those which goe away from thee shall perish , & thou destroyest all those who following their ●wne lusts , & desires , doe deuide themselues from thee , & therfore , mihi adhaerere Deo bonum est &c. It is good for me to be vnited with God , & to put my hope in him . Th{us} said this royal prophet , who though he abounded in all worldly honour , welth , power , & prosperity , yet placed his delite , & felicitie in nothing but in his vnion with almightie God : which the Apostle also signi●●ed of himselfe when he said . Omnia arbitror vt stercora , Philip . 3. vt Christum lucrifaciam . I hold all things to be no better then dung , to the end I may gaine Christ .

21 And of this vnion with God , S. Bernard saith notably thus : S. Bern . de diligendo Deo S. Fel●● qui . caro & sanguis , vas luteum quando &c. when is our flesh & blood , our vessel of clay partaker of this ? mary , when the soule feeleth in it selfe such affection , that it is dronk with a deuine loue , and forgetting wholly it selfe , becommeth as a lost , & broken vessell to it self , & passeth wholly into God , & adhering , or cleauing fast to him , 〈◇〉 made one spirit with him , saying with the psalmist , my flesh , and my hart haue failed . Thou ô Lord who art the God of my hart shalt be my part , or portion for euer : & I will count him , saith S. Bernard , a happy , & holly man , whosoeuer he is , to whome God hath granted the experience of this , in this mortal life , though it be but seeldome , yea but once , & that for neuer so short a time , euen for one minut of an houre . Thus saith this holly & contemplatiue Father , of the ineffable woorth , & delectation of mans vnion with God .

22 This thē is that vnum which , as our sauiour said to Martha , Luc 10. is absolutly necessary , for that all other things doe by their , multiplicitie , rather distract , thē delite , rather deuid then vnite , rather encumber , then comefort : This is that margarit , or pretious stone , which the wise negotiatour , Matth . 13. or marchant seeketh , & finding it , geeueth all he hath to buy it : this is that inestimable sweetenes , whereto the royal Prophet inuiteth vs , saying . Gustate & videte quoniam suauis est Dominus . Tast and see , for our lord is sweete : Psal . 33. whereof the wise man also speaketh , when treating of a deuout soule , vnder the parable of a wise , & valiant woman , he saith . Gustauit , & vidit , Prouer . 31. quòd bona est negotiatio eius . She tasted , & saw , that she had made a good bargaine . For so incomparable is the valew of this vnion with God , that no man can conceiue it , but he that possesseth it , & therfore when S. Peter enioyed it vpon the mount with our sauiour , he said , bonum est nos hic esse , Matth . 17. it is good for vs to remaine heere : This is the goale whereto euery man ought to runne , & the marke whereat we all ought to shute , the treasure of treasures , the fountaine of all true honour , benefit , and pleasure , the heauenly reward of all our earthly labours , heauen on earth , and eternall happines in heauen : finallie , this is the end wherero all mankind was ordained , and consequentlie the true felicitie of man , 〈◇〉 common welth . And therefore I leaue it to the consideration of an● man , who tendereth , & desireth his owne good , how much it importe●● him to seeke , & procure it by all possible meanes , & what an extream folly it is , to preferre any worldly honour , proffit , or pleasure before i● Thus much concerning , the woorth and valew of the end of man consisting in his vnion with God .

23 And now to say some what also of the other point , to wit , of th● meanes how it is to be obtained , & who they are that arriue vnto it , ● haue made it manifest , as I think , through out all this discourse , tha● the only meanes to attaine to this end , & true felicitie , is the chr●stian religion , wherein the true imitation of our Sauiour Christ i● taught , & practised , by a perfect abnegation of our selues , the mortif●cation of the flesh , and the exercise of all vertue : so that it is not to b● vnderstood that all those which professe , and hold the christian faith arriue to this felicitie , but those only who practise the same in perfection , as I haue showed amply in the 22. & 25. chapters , where I hau● also declared , that although the hyghest perfection of Christian religion , consisteth in the perfect imitation of our sauiour Christ , by th● obseruation of the Euangelicall counsels ( which in their highest perfection , are not compatible with the profession of seculer men , such 〈◇〉 meane as are maried , & haue proprietie in goods , lands , or possessions yet euery christian man professing any lawful state , or condition of life may be a perfect contemplatiue , & vnited with God in greate perfection , which I exemplified in many kings , & princes , who albeit they flowed in welth , honour , & prosperitie , yet were of such rare vertue mortification , & contemplation , that they were hyghly fauored by almightie God , not only with internal graces , & vertues , but also with external , & euident signes of his internal vnion with them .

24 And this , I say , I haue sufficiently signified before : And therfore for as much as there are three sorts of christians , who neuer arriue to that happy vnion with God in this life whereof I treate heere , I think good first to say some what of them , as wel because the due consideration thereof , seemeth to me very necessarie , & important for euery christian man , as also because the same being declared , it will more clearelie appeare , who they ar that do attaine thereto .

25 The first sort of those , whom I exclude from it , ar such , as beleeuing all that which the christian religion teacheth , & being free from all heresie , or errour in matter of faith , doe neuertheles wholly abandon and geue ouer themselues to the world , the flesh , & the deuil , in such sort that they haue no more practise of christian precepts for good life , then ●he very woorst sort of heretikes , or infidels haue .

●6 These are they , whome our Sauiour himselfe compared to one , Matth . 22. ●ho being inuited to the banket of the greate king , at the mariage of ●is sonne , sate doune amongst the rest , without his wedding garment that is to say with out charitie ) whome therefore the king comaun●ed to be taken , & bound hand and foote , and cast in to the exteriour ●arknes . Vbi est fletus , & stridor dentium . Where there is weeping , wayling , Ibid . ●nd gnashing of teeth .

●7 These are they of whome the Apostle spake , Galat . 5. when hauing re●ommended that faith which woorketh by charitie , and afterwards decla●ed the woorks of the flesh , he concluded that , qui talia agunt , regnum Dei ●●n consequentur . Those which doe such woorks , as these , shall not obtaine the ●ingdome of God . Finallie , these are they of whom I spooke in the last chapter , who not brooking the restraint of Catholike religion , but hunting after a licentious libertie , doe many times become Lutherans , Caluinists , yea Turks , or Infidels : and therefore these are so farre from all vnion with God , that they are rather members of the deuil , 1. Cor . 13. not with standing their faith , though it be neuer so greate , yea able to remoue mountaines , as the Apostle witnesseth .

28 The second sort of christians which doe not arriue to this vnion , is of those , who though they are not altogether careles of their liues , but willing to serue God , and to saue their soules , yet their care , & dilligence commonlie extendeth no further , then to conserue themselues in one state , with out seeking to proffit , or proceede in vertue , and true mortification : and therefore , where as there are three degrees of good Christians , the first of beginners , the second of such as proffit in the way of vertue , and the third of those which arriue to perfection ( to which three sorts of men , I applied the three waise of contemplation , whereof I haue amply treated before , to wit , the purgatiue , the illuminatiue , & the vnitiue way ) these of whome I now treate , are to be ranked with the first sort , to wit , with beginners who neuer passe further then the purgatiue way .

29 For , al be it they doe many good deeds , and are now & then , yea perhaps for the most part , in the state of grace , & consequentlie vnited with God in some degree , yet for as much as their fall into mortal sinnes , is also frequent , whereby they loose all vnion with God , and become his enemies for the time ( I meane vntill they ryse againe ) therefore such men , vsing no other endeuour , then only to rise when they are fallen , & rather to purge , & cleanse themselues from sinne , then to furnish and adorne themselues with vertue ( seruing God rather for feare , th● for loue , & louing him so , that they may also loue the world with a such , I say , are so farre from being partakers of that happy vnion wi●● God ( wherein I place the felicitie of man in this life ) that they are more danger dayly to fall cleane a way from him , and to loose his gra● altogether , then to receiue those fauours which he bestoweth vpp●● his deare seruants , and friends , who liue in continual mortification 〈◇〉 the flesh , contemning , and hating the world , yea themselues for t●● loue of him , whom therefore he woorthilie loueth cherisheth , & ●●pouseth , communicating himselfe vnto them in such sort , as I haue ●●gnified a litle before , Chap. 21. and much more at large when I treated of chr●stian contemplation , and of the admirable effects thereof .

30 Therefore I wish these kind of men for their owne speciall goo● to consider , how farre they are from performing the obligation , a●● duty of perfect christians , which what it is I showed amply in the 2● chapter , out of our sauiours owne doctrin of the 8. christian beatitud● and his other admirable precepts of pouerty of spirit , Matth . 5. mansuetud , patienc● the loue of our enemies ; contempt of the world abnegation of our selues , and th● continual cariage of our crosse , in imitation of him , from the which no ma● professing the faith of christ is exempted , as I declared at large in th● place aboue mentioned , where vppon it followeth , that seeing all the● vertues are most necessarie to the true imitation of Christ , and that no man can in this life arriue to such perfection therein , but that he ought to endeuour to be more perfect ( in which respect S. Iohn saith in th● Apocalips . Apoc . 22. S. Bern . ep . 253. Qui iustus est iustificetur adhuc : he which is iust , let him be iustifie still , And S. Bernard : Numquam iustus arbitratur se comprehendisse &c. Th● iust man neuerthinketh he hath comprehended , he neuer saith he hat● ynough , he is alwaise hungry , & thirsteth alwaise after iustice , so that i● he shuld liue euer , he woold euer striue to be iuster , and endeuour wit● all his force to proceede from good to better : for that he is not boun● to the seruice of God for a yeere , or for a certaine time , like a hyreling but for euer : ) heere vppon , I say , it followeth , that those which conten● themselues to arriue but to a certaine degree of vertue , & do not seek● daily to encrease , and proffit therein , do not performe the duty of perfect christians .

31 This may further appeare in the royal prophet , who foretold th● continual progresse that christians should make in vertue through the grace of Christ , Psal . 83. their law maker : etenim benedictionem , saith he , dabit legislator &c. For their law maker shall geue them , his benediction , or grace , they shall goe from vertue to vertue , & so the God of Gods in Sion shall be seene .

32 This is also signified in many places of scripture , where we are ex●orted to vertu , by words importing mocion , & proceeding , or going ●orward , as to goe , to comme , to walke , to runne : Qui vult venire post me , Luc . 9. saith ●our Sauiour , he which will come after me , let him deny himselfe , and ●ake vp his crosse , and follow me : signifying that he which will be 〈◇〉 perfect christian & follower of Christ , must stil goe forward in the ●mitation of Christ , that is to say , neuer stand at a stay : Ambulate ●aith he also , dum lucem habetis , walke whiles you haue light : & S. Iohn , Ioan 12. 1. Ioan . 2. ●o the same purpose , saith that he which saith he remaineth in Christ , ●●ught to walke , as be walked .

●● In like manner the Apostle vseth the same manner of speech very ●●ft , exhorting vs , to walke in the newnes of life , Rom . 6. Ephes . 4. 1 Thes . 4. to walke woorthy of our vo●●tion , & to walke woorthy of God , which he expoundeth to the Thessalo●ians , saying . We pray , & beseech you , that as you haue receiued of vs , how 〈◇〉 ought to walke , & please God ▪ sic & ambuletis , vt abundetis magis : you walke 〈◇〉 , that you may abound more . And agayne to the Colossians more plainely : We doe not cease saith he , praying for you , vt ambuletis dignè Deo , per omnia ●lacentes , in omni opere bono fructificantes , & crescentes in scientia Dei . Colos . 1. That you ●ay walke woorthy of God , in all things pleasing , fructifying in euery good woor●● , & encreasing in the knowledge of God &c. Geeuing to vnderstand , that ●hen we walke worthy of God , & our vocation to the faith of Christ , when we goe forward , & proceede still fructifying , & encreasing in good woorks , & the knowledge of God .

●4 Therefore S. Augustin saith , Quid est ambulare ? &c. S. Aug. de verb . Aposto . ser . 15. c . 15. What is it to walke , I say breefely , it is to proffit , lest perhaps you doe not vnderstand it , & walke more slowly then you shuld doe . So he .

●5 This also the Apostle expresseth yet more fully to the Corinthians , comparing the course of a christian mans life , to a race wherein we are ●o runne continuallie vntill we arriue at the goale : An nescitis , saith he , quod hi qui in stadio currunt &c. Doe yee not know that those which runne in the race doo all runne , & yet but one winneth the prize ? therefore so runne that you may obtaine .

●6 Here vppon S. Bernard maketh a notable discourse , Sanctus Bernard vbi supra . which I thinke good to sett doune here , though it be some what long , for it containeth most excellent doctrin concerning this matter . Ibi tu christiane , saith ●he , fige tui cursus profectusque metam &c. O Christian , fixe thou the bounds of thy course & progresse there , where Christ fixed , and setled his , who became obedient euen vntill death : therefore how much , or how well soeuer thou runnest , if thou doe not runne vntill death , thou canst not reach , or arriue at the goale , & winne the prize , which is Christ : for if whiles he runnes , thou standest still , thou dost not co●● neare to him , but goest further from him , & therefore art to feare th●● which Dauid said . Ecce qui elongant se a te peribunt : Behold all those whi●● doe separat themselues from thee , ô Lord , shall perish : therefore if to proffi● or goe forward in vertue be to runne , thou ceasest there to runne , whe● thou dost cease to proffit , & where thou beginnest no longer to runn● there thou beginnest to faint , & faile : where vppon it is euidentlie 〈◇〉 be gathered , that nolle proficere , non nisi deficere est , not to seeke to proffit , is n●thing els but to fayle , or decay . Iacob saw the ladder & angels vppon i● of whome none appeared resting , or standing still , but all of the● either going vp , or comming doune , to the end we may plainelie vnderstand that in the state of this our mortal life , there is no meane to b● found betwixt proffiting & decaying , but that as our bodies are alwai●● either encreasing , or decreasing , so also of necessitie our spirit , or soule doth either proffit or decay .

37 Thus farre S. Bernard , who also els where saith further thus . Quis● quis in schola Christi non proficit &c. Whosoeuer doth not proffit , or go● forward in the schoole of Christ , Idem ep . 341. he is vnwoorthie of such a maister especiallie seeing our case is such , that nothing remaineth in one state & therefore let no man say vnto me , I will remaine as I ame , it suffiset● me to be this day , as I was yesterday : for such a one sitteth doune in the way , and stayeth vppon the ladder , where Iacob the Patriarck saw● none but those , which either went vp , or came doune , and therefore 〈◇〉 say , 1. Cor . 10. qui existimat se stare , videat ne cadat , he which thinkes that he standeth , le● him take heede lest he fall : the way is hard , and narrow , and the many mansions , or resting places ( where of our sauiour spake ) are not heere but in the house of his Father : Ioan . 14. therefore he which saith that he remaines , or rests in Christ , ought to walke as Christ walked , for Christ , as th● Euangelist witnesseth , 1. Ioan . 2. Luc . 2. Psalm . 18. encreased , and proffited in wisdome , & age , & grace , both before God and men , therefore he rested not , sed exultauit vt gigas , ad currendam viam suam , but exulted like a gyant to runne his course , & so also we , if we be not mad , will runne after him .

38 Thus he and addeth further after a while : let vs be moued hereto with the example of our owne seculer desires , for when doe we euer see an ambitious man content himselfe with the dignities that he hath got , and not aspire to hygher ? Or when is the curious mans eye , and eare satisfied ? And what shall I say of couetous , and voluptuous men , or of those that hunt after vayne praise ? Doe not their insatiable desires argue vs of negligence , and tepiditie ? Therefore let vs hold it for an● infamous thing to be lesse desirous of spiritual goods , then they are of temporal : and let a soule that is conuerted to God be a shamed to seeke righteousnes with lesse affection , then it sought iniquitie , & sinne , Rom . 6. seeing that the reward of sinne is death , and the fruit of the spirit is life euerlasting : In which respect we may be a shamed , to goe now more negligentlie towards life , then before we went towards death , and now to seeke the encrease of our saluation with lesse diligence , then before we sought to augment our perdition , and damnation , wherein we shall be altogether inexcusable , considering that the faster we runne in the way of life , the more easilie we runne , and the greater that the light burden of our sauiour is , the more portable it is : Doe not the very number of fethers , rather ease , and lift vp the byrds that beare them , then burden , or depresse them ? For take the fethers away , and the rest of the body falleth doune to the ground : euen so also the light burthen , the sweete yoke , & disciplin of Christ , doth rather beare vs , then is borne by vs , in so much that in laying it a syde , we presentlie fall to the ground .

39 Thus saith this holly , and deuout Father : which is right woorthie to be duly considered of euery christian man ( of what condition vocation , or state , or of what perfection soeuer he be ) but speciallie of those , of whome I treate principallie at this present , I meane such idle , slouthfull , & vnproffitable seruants , as do not continuallie employ the talents , which their Lord , and maister hath geeuen them to be put to vse , and encrease , & therfore they may well feare , that when the dreadfull day of account , and reckoning shall come , they shal ( as our sauiour himselfe testified of such ) be worthilie , cast in to the exteriour darkenes , Matth . 25. where there is weeping , and gnasshing of teeth .

40 For if the iustest , and most perfect man , be bound still to tend to perfection , Vbi supra . S. Bernard serm . 2. de purificatio . B. Virg . or otherwayse fainteth ( as S. Bernard saith ) and faileth in the course of christian life , or rather ( as he saith in an other place ) goeth backward , for non progredi in via vitae , saith he , regredi est , not to goe forward , in the way of life is to goe back ward . And if the Apostle himselfe , who gloried in nothing but in the crosse of Christ , & was crucified , & wholly dead to the world , and therefore had alreddy obtained an incomparable perfection of vertue , yet did not think that he might stay his course there , but saith ? Fratres , ego me non arbitror comprehendisse &c. Philip . 3. Brethren I doe not thinke that I haue comprehended , yet one thing : forgetting the things which are behynd , & extending my selfe to those that are before , I doe still prosecut my course towards the marke : If he , I say , not only said this of himselfe , but also seriouslie aduised it to all others , how perfect soeuer they be ( adding , Quicunque ergo perfecti sumus , hoc sentiamus , Ibid . let vs therefore as many of vs , as are perfect think , or perswade our selues thus ) what shal we say of those who soe litle care for perfection of vertue , that the● either sit doune , and rest in the beginning of their race , or goe on steppe forward , & two or three backward , and get no ground of th● enemy , but rather runne round about , ( as the psalmist saith of wicke● men , Psal . 11. Impij in circuitu ambulant , wicked men walke in a circle as in a labi●rinth or a maze , ore els being entred in to the christian combat again●● such suttle , and potent enemies ( as are the world , the flesh , and the deuil , ) they fight so lasilie , & cowardlie , that they continuallie receiu● many mortal wounds of them ? Can such euer hope to arriue at th● goale , to winne the prize , or to get the victorie , and croune , which i● reserued for those that perseuer to the end , consummat their course and fight man fully in the meane time ? Nay , may not such cowardli● souldiars rather iustly feare , that they shall not only loose the croun● of euerlasting life , which they might haue gained , but also die eternalie of the deadly wounds , which they receaue oft times , if Go● doe not extend extraordinarie mercy towards them ?

41 And whereas , men are most commonlie the more negligent in this behalfe , for that they presume ouer much , either of themselues , o● els of Gods mercy , I will breefely touch both kinds of presumptions , following S. Bernard in his notable treatise vppon the psalme . S. Bernard in psal . qui habitat &c. Ser . 1. Qui habitat in adiutorio altissimi , &c. where he excludeth from Gods helpe , & protection three sorts of men : The first are those ( saith S. Bernard ) that doe not hope : The second , those that despaire : And the third , those that hope in vaine : of which three , the first , & last are those of whome I am to speake at this present .

S. Bernard . in psal . qui habitat in adiutorio . Ser . 1. 42 Of the first , S. Bernard saith , that there are some which may well be saide not to hope in God , because they confide in themselues , who hauing had , saith he , greate feruour in deuotion , in watching , in fasting , and such like , or perhaps stored themselues ( as it seemeth to them ) with the ritches of many merits , become so confident therein , that they grow remisse , and slack in the feare of God , & being drawne awaye with pernicious securitie , doe decline to Idlenes , and curiosities , and soe by degrees fall at last in to greeuous sinnes : These , saith S. Bernard , Ibidem . doe not dwell in the helpe of the heighest , neither doe hope in him , because they trust to themselues , where as they ought soe much the more to feare , and to be the more solicitous , and carefull , by how much greater the gifts , , and graces are which they haue receiued .

43 And therefore , he which is timorous , careful , and feruorous for a while , vntill he haue made some good progresse in vertue , & haue had some tast of Gods goodnes , and then groweth more cold , and careles when his care , and feruour shuld encrease : such a one , saith S. Bernard , Ibid . ●ealeth no otherwaise , then as if he shuld saye , what neede I now serue God ●ny longer , seeing I haue that alreddy which he was to geeue me : But , ô si scires , ●●ith he , quàm parum est quod habes &c. ô I would thou knewest , how litle it which thou hast , and how soone thou shalt loose it , if he who gaue it thee , doe 〈◇〉 conserue it in thee : And after a whyle admonishing these kind of ●en of their folly , and danger , in that they make not their habitation ▪ 〈◇〉 God , but in their owne merits , & strength , he saith . Quid stultius est & c ? What greater folly is there then to dwel in a house that is yet skant ●egunne ? dost thou think that thou hast made an end ? At cum con●mmauerit homo ( saith the scripture ) tunc incipit , Eccles . 18. when a man hath made 〈◇〉 end , then he beginnes . Finallie , it is a very ruinous habitation , or ●ouse which hath more neede to be vnder-propped , and vpholden , ●hen inhabited .

●4 Thus discourseth S. Bernard elegantlie , to moue those , which ●aue begunne well , & receiued store of Gods gifts , and graces , not to ●resume soe much on their owne strength , and merits , as to slacke their ●ormer care , and endeuour ( as though they had any goodnes of them●elues , or could conserue it with out Gods grace , who gaue it them ) but ●till to proceede and goe forward with humilitie , diligence , and fer●our , acknowledging alwaise their owne infirmitie , & whence is all ●heir strength , and sufficiencie , and to woorke their saluation , Philip . 2. as the Apostle ●duiseth , with feare , and trembling , remembring also his other admonition . Qui existimat se stare , videat ne cadat : he which thinks that he standeth , 1. Cor . 10. ●et him take heede lest he fall : And finallie to practise carefullie our sa●iours important precept , vigilate , & orate , ne intretis in tentationem , watch , Matth . 26. S. Bern . in psal . qui habitat . Philip . 3. and pray , lest you enter into temptation , for , as S. Bernard saith , magna vir●●● est , & summa securitas &c. It is a greate vertue , and the heighest or ●heefe securitie to liue well , and yet to be more attent to what thou ●antest , then what thou seemest to haue gott , fogetting those things which are behind , & extending thy selfe to those , which are before . Thus much concerning those wich presume of them selues , and there●ore doe not hope in God .

●5 The other sort of presumptuous men , is , of those which hope in ●od ( faith S. Bernard , ) but in vayne , because they doe soe flatter them●elues with the confidence , or rather presumption of his mercy , that ●hey are the lesse carefull to auoide sinne : And agaynst these , saith he , Idem . Ibid . the ●rophet pronounceth , maledictus homo qui peccat in spe , cur●ed is the man , who ●●nneth in hope : soe hee , and after a whyle he addeth fu●ther , that he hopes 〈◇〉 vaine , who by contempt reiecteth Gods grace , and by that meanes doth euacuat , and frustrat his owne hope : and finallie he concludeth , that those kind men , dwell not in the helpe of the highest , but in their owne sinne . Thus te●cheth this holly Father .

46 Such therefore are to consider , that God is no lesse iust , then me●cifull , and that as he extendeth his mercy to some , so also he execute● his iustice vppon others , forsaking many ( most iustly no dout ) for the negligence : And therefore seeing no man knoweth whether God wi●● extend mercy , or iustice towards him : and that euery man maye iust●● feare , that the more negligent he is , in hope of Gods mercy , the mo●● he abuseth the same , and deserueth the rigour of his iustice , is it not extreame folly in men by their negligence , to put in hazard their eterna●● saluation , S. Bern . in psal . qui habitat in adiutorio &c. rather then to redeeme ( as S. Bernard saith ) endles , and incomprehensible torments , breuissimo , & leuissimo labore , with a most short , & ea● labour ?

47 And although God be mercifull to sinners , yea and out of his i●finit mercy , doth some times saue the woorst , and most wicked me● from euerlasting damnation , yet we are not to think , that either they or yet good men , shall be , by his mercy wholly exempt from his iust●ce ( qui iustitias iudicabit , Psal . 74. See . S. Bern . ser . 55. in cantica . Matth . 12. Matth . 5. S. Bern . in ser . de obitu Humberti . as the psalmist saith , who will iudge , or exami●● the righteousnes of the iust ) but that they shall yeeld a strait account f●● euery idle woord , and pay the penaltie , and dets of their negligences , a nouissimum quadrantem , euen to the last farthing , either in this world , o● in the next : where ( saith S. Bernard ) all those things , which haue benne hee● negligentlie omitted , shall be payed in purgabilibus locis centupliciter , a hundret● fold , in places appointed for purgation : soe that , although they be finalli●● saued , yet it shall be ( as the apostle saith ) quasi perignem , as by fyre , whe● all the wood , 1. Cor . 3. hay , and stabble which they haue built vppon , the foundation of the christian faith , shall be consumed : where vppon S. Augustin geeueth a notable aduert●sement , concerning the fire of purgatory by occasion of those woords of the apostle . S. Aug. in Psal . 37. Ipse autem saluus erit , sicta men quasi per ignem : he shall be sawed , yet soe as by fyre .

48 Because ( saith S. Augustin ) it is said , he shall be saued , that fire i● contemned : yea truely , though saued by fire , yet that fire shall be mor● greeuous , then any thing that can be suffred in this life , and you know how greate torments malefactors haue suffered , or may suffer , & y●● they haue suffred no greater then goodmen haue also endured , fo● what hath any malefactor suffred by the law , that martyrs haue no suffred for the confession of Christ ? Those euils therefore that are her● in this world , be much more easy , and yet you see that men will do what soeuer you commaund them , rather then endure them : therefor● how much better doe they , in performing that which God commaun●eth , to the end they maye auoide those torments which are greater . Idem lib . 2. de Genes . cōt . Manich . c . 20. ●oe he . And againe in an other place , he which will not , saith he , culti●●t his field , but will let it be filled with bryres , & thornes , shall feele ●he malediction of his ground here , and after this life , he shall either ●●ndure the fyre of purgation , or shall suffer eternal payne : for no man scapeth this sentence , therefore it behoueth vs soe to deale , that we ●aye feele paine only in this lyfe . Thus saith S. Augustin , & the lyke ●●so he teacheth expresselie in li . 21. de ciuit . ca. 13. ser . 41. de sanctis & li . 50. homil . ho . 16 diuers other places , agreeing with al the ●athers of the church greeke , and latin concerning the paynes due af●er this lyfe for humane negligences , and sinnes vnsatisfied heere , as it ●ay appeare by the places Orig . ho . 6. in ca. 15. exod . ho . 14. in ca. 24. leuit . ho . 13. an Hierom . & ho . 25. in numer . Greg . Nissen . in orat . de mortuis . S. Ambros . in 1. Cor . & ser . 20. in Psal . 118 S. Greg . li . 4. Dialog . ca. 39. & in Psal . 3. poenitent . Tertull . li de anima . ca. 35. S. Cyprian . ep . 52. S. Bernard . ser . de ob●tu Humberti . S. Chris . ser . de martyribus &c. To . 3. cited in the margent : wherebie we may 〈◇〉 , how vnaduised they are , who wil rather expose themselues to such ●nspeakeable , though temporal torments , then take a litle paynes to ●oe their duty heere , being with all vncertaine , whether their negli●ence maye prouoke the iustice of almightie God , vtterlie to forsake ●●em , and to cast them in to euerlasting fyre , as it falleth out with ma●y , who hauing made greate progresse in the seruice of God , become ●egligent at the first , and after a whyle geue themselues ouer , to all wickednes .

●9 Therefore I wish all men , no lesse then my selfe ( for I write this ●r my owne instruction , as well as for other mens ) continuallie to re●ember a notable admonition , geeuen by S. Chrisostome to all chri●tians . Tu christianae , saith he , delicatus es miles , &c. Thou ô christian , art delicat souldiar , if thou thinkest to ouercome with out fight , or to ●riumph with out combat , show thy strength , & valour , fight manful●● , & fircelie , consider the couenant , waygh the condicion , know the ●arrefare , the couenant that thow hast made , the condicion , which ●ou hast admitted , and the warrefare , where to thou hast bound thy ●●lfe . So he , wherein he admonisheth vs of three things , which it ●uporteth euery christian man to haue continuallie before his eyes

●● The first our couenant with God , when we were made christians , 〈◇〉 wit , the promise we made in our Baptisme , which was to renoun●● the world , the deuil , and the flesh , and to serue God in the profession ●f the christian faith , during our liues : in which couenant we promi●●d , not only to beleeue in God , but also to obay and serue him , in kee●ng his commaundements , in which respect the apostle saith , that fa●● est causa salutis aeternae omnibus obtemperantibus . Hebrae . 5. Christ was made the cause 〈◇〉 eternal saluation , to all those which doe obay him , and therefore we ought ●●yly ; & duly to consider , how well , or euill we performe this couenant .

51 The second point is , the condicion of this bargaine contra● betwixt God , and vs , which is no other , but eyther vnion with G● ( first by grace in this world , and after eternallie in heauen ) for the p●formance of the couenant , or els eternal damnation in hell for 〈◇〉 breach of it : except we satisfy the Iustice of God , by doing the wo●thy frutes of penance in this life : which if we duly ponder , and ha● any care of our eternal good , or euil , we must needs be moued to lo● about vs , and to endeuour to discharge our duty , if not for the loue 〈◇〉 God , and regard of his benefits ( or in hope of the euerlasting rewa● which he on his part hath couenanted to geue vs ) yet at least for fe● of the vnspeakable torments , prepared for such as doe not accompl● the bargain on their parts .

52 The third point touched by S. Chrysostome , is the warrefare , whe● to we haue geeuen , and enroled , our names : whereby we are to v●derstand , Iob . 7. that the life of a christian man , is no other then , as Iob sait● militia super terram , a warre fare vppon the earth , that is to say , a con●nual fight against the three enemies before named , the world , the fles● and the deuil , vnder the banner , and conduct of our captaine , and s●uiour Iesus Christ , who guideth vs in the battaile , fighting together wi● vs , and for vs , and will assuredly geeue vs both the victorie , and t● croune , if we follow him , and fight vnder him with perseuerance 〈◇〉 the end : to which purpose it is to be considered that three qualities , 〈◇〉 vertues are no lesse requisit in a christian to his victorie in this spiritu●● warre , then in a comon souldiar in his temporal , or seculer warre .

53 The first is , true christian valour , and magnanimitie in the co●tempt of the world , and of all the transitorie pleasures , and delit● thereof , as of things vnwoorthie of him whome God hath ordaine and called to euerlasting ioyes , of ineffable , and incomprehensible v● lew , which therefore are obiects woorthy of the noble mynd of a tru● christian , Philip . 3. S. Bern . in Psal . Qus habitat in adiutorio &c. Ser . 16. who shuld say with the Apostle , conuersatio nostra est in caelis , o● conuersation is in heauen . quia sub caelo , saith S. Bernard , omnia labor & ● For vnder heauen all things are but a labour , sorrow , vanity , and affliction 〈◇〉 spirit .

54 The second vertue , requisit in a souldiar , as wel spiritual as temporal , is fortitud , and patience , not only in the valiant resistance of th● assalts of his enemies , and in manfullie assailing them , as occasion sha● require , but also in suffring , and enduring patientlie the labours , an● trauailes incident to their profession , and necessarie to the obtainin● of the victorie : for as the delicat carpet knight , who cannot endur● hunger , cold , thirst , watching , hard lying , and such other bodilie afflictions , is not fit for the temporall warre : so also he is vnfit for our chri●●ian campe , and vnwoorthy the name of a christian souldiar , who ●empereth himselfe with pleasures , and delytes , and refuseth to carry ●is crosse , and to endure the afflictions of bodilie penance , which is ●he special meanes to ouerthrow his enemies , and especiallie his most ●omestical , and dangerous enemy the flesh , in which respect the apostle ●as I haue signified diuers times before , and cannot repeat to oft ) spea●ing of his owne fight , and combat , said , non sic pugno tanquam aërem ●erberans &c. I doe not fight so , as a man that beateth the ayre , 1. Cor . 9. but I chastise my ●dy , and bring it into seruitud , lest-whyles I preach to others , I become my selfe ●reprobat : so that according to the doctrin of this holly apostle , the ●hristian souldiar which doth not chastise his body , fighteth no other●aise then he that shuld make warre with flyes , beating the ayre all the ●ay : and which is more to be considered , is in danger to become a re●robat , as I haue more amply signified in the last chapter .

●5 The third condicion or qualitie in a christian souldiar , is an exact ●bedience to the commaundment , and will of his captaine , with a true conformitie to his actions , and imitation of his industrie , valour , and ●ertues : Plutar . in Galba . for euen as a temporal souldiar ought not ( according to Plu●●rks rule and aduise ) to haue any mocion at all of himselfe , but such ●nly , as he receiueth from his captaine : so ought also the spiritual soul●iar much more to be guided , and conducted wholly by the will of his ●aptaine , and general , our sauiour Iesus Christ , who hath left vs sufficient ●irection for our conduct in his warrefare , not only by his woord , but ●lso by his example , which therefore we ought exactlie to follow . For what a shame were it for a souldiar , to see or vnderstand that his cap●aine keepeth watch , and ward , that he lyeth all night in the trenches , ●hat he endureth hunger , raine , and cold , and exposeth himselfe to all ●he dangers , and labours , that militarie profession requireth , and yet he ●l meane the souldiar ) in the meane time , to lie warme on a fetherbed , ●o feede well and delicatlie , and to take his ease , and pleasure : can such a ●ouldiar hope for any other , but the vtter disgrace of his captaine , and to be casht for a cowardlie and lazy companion ?

●6 And so in like manner , seeing we haue before our eyes both the doctrin of our maister and Captaine Iesus Christ , and also his example , ●uiting , and leading vs to the abnegation of our selues , contempt of the world , and cariage of our crosse , as the only meanes to obtaine his ●auour , and to subdue his , and our enemies in this our spiritual warre●are : were it not a shame for vs , not only to reiect his heauenlie counsel , and instructions , but also to be more dainty and delicat then he ? And what excuse can we haue for our sloth , seeing that besids his own● doctrin , and exemplar practise , we haue also the manifest example o● an infinit number of his seruants in all ages , who haue exactlie followed his steps in the continual cariage of their crosse , and mortification of themselues ( as I declared amply in the last chapter : ) besid● that he hath also geeuen vs sufficient assurance , that he will assist ou● endeuours , and not only enable vs to beare his yoke , and burthen , bu● also make the same light , and pleasant vnto vs : in so much that it ma● be truely said , that many souldiars , and men of diuers trades , and occupations , take more paines to earne a poore pay , or hyre , then man● good men doe to obtaine an eternal croune , yea and which is more many wicked men , endure more miserie many times to procure th● accomplishment of their filthy pleasures , and consequentlie to purchase hell , and endles damnation , then we are bound to take for th● purchase of heauen , and euerlasting saluation : and therefore what el● can we expect , if we neglect our duties ( not with standing all thes● considerations ) but that we shall be depriued of the reward , and croune prepared for vs , and also punished eternallie for our disobedience and ingratitude ?

57 Thus then we see , how necessarie it is for euery christian man dul● to ponder , and considere those three things a boue mecioned by S● Chrysostome ( to wit , his couenant with almightie God , the condicion and the warrefare , or continual combat where to he is bound ) to th● end that the remembrance , and consideration thereof , may moue , an● incite him to show his vallour , there by to winne the victorie , an● crowne , which is in effect that vnion with God wherein consistet● mans end and felicitie , first to be obtained in part by grace in this life and after fully to be enioyed in eternal glory . And thus much I hau● thought good to say by the way of aduise , and admonition to such a● doe not labour dayly to proffit in vertue , and good life , but hauing alreddie well , and comendablie played their first prize , in this spiritua● combat , and behaued themselues valiantlie for a while , doe afterward● relent , and seeke not so much to obtaine the victorie , as only to maintaine the combat in some sort , and so weakelie , that they receiue many greeuous , and deadlie wounds , whome therefore I place in the second ranke of those that seeldome , or neuer arriue to that vnion with God which I haue described before , to be the felicitie of man in this life ▪ and consequentlie of common welth .

58 The third sort , is of those who are cut of from the church o● Christ , be they heretikes , schismatikes , or excommunicated persons : fo● such being separated , and deuided from christs mistical body , can haue no influence of his grace , nor participation of his holly spirit , and consequentlie no vnion with him . And this being so euident , that no christian man will deny it , of what religion soeuer he be , I shall not neede to produce an further proofes thereof in this place : ( especiallie , for as much at I haue made it manifest in the last chapter , out of the vniforme doctrin of the most learned , and ancient Fathers , that though they should liue neuer so well in the fight of men , yet being out of this arke of Noe , and house of God , ( that is to say , being separated from the vnitie , & communication of this Catholike Roman church ) they cannot possiblie be saued : And this shall suffyse concerning the 3. sorts of Christians , whome I affirmed neuer to arriue to perfect vnion with God .

59 Now therefore , I will next proceede to speake of the other point , mentioned by me in the end of the 24. number , to wit , who they are that doe attaine to this vnion . For seeing those only are excluded from it , who are either deuided from the vnitie of the Catholike Roman Church , or contaminated , and defiled with mortal sinne , or els careles to proceede , and proffit in vertue , it followeth that such as are members of the said church , and with all doe not only liue in the obseruation of the commaundments of God ( that is to say free from mortal sinne ) but also daily tend to perfection ( such perfection I meane , as may stand at least with their state and vocation ) those , I say , do attaine to the perfection of Christian religion , and consequentlie to a perfect vnion with almightie God , and to the felicitie which God hath ordained for man in this life .

60 Wherein neuertheles it is to be obserued , that although euery one , that is iustified , or in the state of grace , is vnited with God , yet all such doe not arriue to that degree of vnion with God , wherein I place the felicitie of man in this life , because euery sinner , be he neuer so wieked , if he truely repent , is presently iustified , & in the state of grace , though , being yet but in the first steppe , as I may say , towards christian perfection , and felicity , he deserueth not the name of a perfect , & happy christian , except he perseuer in iustice : it being requisit to the christian felicitie , and perfection , whereof I treate heere , not only to beleeue , and liue well for a whyle , but also to continue in true beleefe , and in the exercise of vertue , esuriendo & sitiendo iustitiam , hungring , Matth . 5. and thyrsting after iustice ( as our Sauiour speaketh : ) which who soeuer doth , he is a perfect christian , and may truely be called a iust , yea , and a happy man , being continuallie vnited with God , and therefore dwelleth as the Psalmist saith ) in adiutorio altissimi &c. in the helpe of the heyghest , Psal . 90. and in the protection of the God of heauen .

61 And no meruel though continuance , and perseuerance is requisit● to our christian , and supernatural felicitie , seeing the philosophers required the same to theirs , which was only natural , consisting in the continual exercise of the moral vertues , as appeareth in Aristotle , who therefore defined it to be an operation , Arist . ethic . 1. c . 7. See S. Tho . vppon the ethicks li . 1. lec . 14. & in epito . ethic . or woorking according to vertue in a perfect life , that is to say in a continual course , and progresse of vertue : for as one swallow , saith Aristotle , maketh no summer , so neither one , nor yet many iust , and vertuous acts , make a man truely happy , but the continuance thereof .

62 And the same is with much more reason required to the perfection of our christian felicitie : for though it be but temporal , and imperfect in respect of the eternal , yet being the high way , and special meanes to lead vs thereto , yea and a resemblance , or rather some beginning , and participation thereof in this life , it must needs be so much the more perfect , by how much more it resembleth , and approcheth to the eternitie , and perfection of that other , which is the end , and consummation of it : And therefore the more continual , and durable it is , the more perfect it is , and the more deserueth the name of felicitie : to which purpose it may also be noted , that when our sauiour taught the 8. Matth . 5. Beatituds ( consisting in pouerty of spirit , mansuetud , purity of hart , mercy , hunger , and thirst of iustice , and the rest ) he meant not that those are happy who exercise the acts of those vertues for a daye , or two , or for a while , but those who hauing the habits of them infused by the holly ghost , doe conserue the same , and eagerlie prosecut , and performe the acts thereof , whensoeuer occasion requireth : for such doe truely enioye that repose , and peace of mynd , that light of soule , that feruour of spirit , that abundance of Gods grace , and sweetenes in his loue , and smallie those heauenlie visitations , and deuine fauours , by the which he maketh his seruants happy euen in this life , as I haue often signified before .

63 Therefore for as much as true iustice , or righteousnes , where in consisteth christian perfection , & felicitie , is lost , and extinguished by mortal sinne , ( which maketh vs enemies of God , members of the deuil , and consequentlie most miserable ) it followeth that our perfection , and felicitie , cannot stand with mortal sinne , but requireth perseuerance in vertue , and true iustice : whereby it may appeare , that I did not with out greate reason exclude from our christian felicitie , all those who doe not labour to proceede , and proffit in the waye of vertue , but content themselues with a certaine mediocritie thereof , and ayme at no other marke , but to ryse when they are fallen , and therefore goe continuallie stumbling , rysing , and falling , comitting many mortal sinnes : for although such be sometimes vnited with God ( as I haue said ) when they arrise from sinne , yet they are farre from that degree of vnion with God , which is requisit to Christian felicitie , seeing they are many tymes not only most wretched , and miserable for the present , but also in greate danger of eternal miserie , that is to say of euerlasting damnation , whereinto many such doe daily fall , as I haue sufficientlie declared before .

64 But heere now , there may be moued a dout which I thinke good to satisfie by the way , to wit , whether there is , or can be any christian perfection , seeing I haue made it euident before , that no man can be ●o perfect in this world , but that he may be more perfect , yea and that he ought still to tend to perfection , where vppon it seemeth to follow , that there is no true christian perfection , seeing that what soeuer is perfect , wanteth nothing to perfection , for if it doe , it is not perfect , and therefore if any christian man were perfect , he shuld not neede to seeke further perfection : Seeing then the most perfect christian , is still bound to tend to perfection , and consequentlie is vnperfect , it seemeth that there is no christian perfection .

65 For the satisfaction of this dout , and to show with all , how farre christian perfection may extend it self in this life , it is to be considered , in what it consisteth principallie ( or essentiallie , S. Tho . 2.2 . q . 184. ar . 3. as S. Thomas speaketh ) as that it principallie consisteth , in the obseruation of the law of God , as I haue signified before , where by man is truly made the seruant , frend , and child of God , enheritour of his kingdome , and a perfect christian , wanting nothing that is necessarie to his saluation : for otherwaise Christ were not a good , and perfect lawmaker , and a sauiour , if his law being ●ully performed , suffized not to make vs perfect christians , and to saue ●s by the helpe of his grace , and merits of his passion .

66 Now then this obseruation of the law of God , is true iustice , and righteousnes , where of S. Iohn speaketh , when he saith , 1. Ioan . 3. Rom . 2. he which doth iu●tice , is iust , as he also ( that is to say Christ ) is iust , and the doers of the law , saith the Apostle , shall be iustified before God : Also you are my friends , saith our sauiour , if you doe those things which I commaund you : and againe : Ioan . 15. Ioan . 14. he which loueth me , saith he , will keepe my commaundments , and my Father will ●oue him , and wee will come vnto him , and make our abode with him : whereby our sauiour signifieth , that those which keepe his commaundments , are ●ruely vnited with his Father , and him , which they could not be if they were not iust , and therefore he also said to the same puroose , Matth . 13. if thou wilt enter into life keepe the commaundments , which in like manner the hol● Ghost teacheth expresselie , Psal . 118. Item psal . 1. by the royal prophet , saying , beati immacul● in via &c. happy are the immaculat , or the vnspotted in the way , who wal● in the law of our Lord .

67 Also the holly scripture testifying that Zacharias , and Elizabeth we● both iust before God , Luc . 1. showeth the cause , adding , incedentes in omnibus ma●datis , & iustificationibus domini , sine querela , going in all the commaundmen● and iustifications of our Lord , without blame . Finallie Ecclesiastes geeuin● this golden lesson . Eccles . ca. vlt . Time Deum , & mandata eius obserua , feare God , and ke●pe his commaundments , addeth hoc est omnis homo , this is euery man , that is t● say , this is the end , and perfection of euery man . So that in the obse●uation of the law , and commaundments of God , consisteth both ma● iustice , Gen. 6. Ibid . 17. and his perfection , in which respect it is sayde of Noe in th● holly scripture , that he was vir iustus , & perfectus , a iust , and perfect ma● and almightie God said to Abraham , ambula coram me , & esto perfectu● walke before me , Isay . 38. and be perfect . And againe : king Ezechias praying to a●mightie God for health in his sicknes , said , that he had walked befo● him in veritate & in corde perfecto , in truth , and in a perfect hart , which a●mightie God approued by granting him his request and restoring hi● to health . In all which I wish it to be noted by the way , not only tha● true iustice , and perfection consisteth in the performance of Gods law ( whereof I speciallie treate for the present ) but also that the commaundments , and law of G●d , are possible to be kept , which ou● aduersaries do absurdlie deny , as shall further appeare in the nex● chapter .

68 Of this perfection Moyses spoke , when he saide to the people , perfectus eris , Deut . 18. 2. Reg . 22. & absque macula , thou shalt be perfect , and with out spot . And th● Royal prophet , perfectus ero coram te &c. I will be perfect before thee , 〈◇〉 Lord , and I will keepe my selfe from my iniquitie . And our sauiour to hi● disciples , Matth . 5. 2. Cor . 13. perfecti estote , &c. be you perfect , as your heauenly Father is perfec● Also the Apostle speaketh thereof in diuers places , as Gaudete , perfec● estote &c. reioyce , be perfect , take exhortations , be of one mynd &c. and Qui● cunque perfecti sumus &c. Philip . 3. 2. Tim . 3. let vs all that are perfect , be of this minde . An● againe , all scripture , saith he , inspired of God is proffitable &c. vt perfectu● sit homo Dei , ad omne opus bonum instructus , that the man of God may be perfect , Iac . 1. instructed to euery good woork . Also S. Iames , patientia , saith he , opu● perfectum habeat , vt sitis perfecti , & integri &c. let patience haue a perfec● woorke , 1. Ioan . 2. that you may be perfect , and entyre , fayling in nothing . Finallie S. Ioh● saith also of this perfection . Qui seruat verbum eius in hoc verè charitas De● perfecta est , he that keepeth his world ( or commaundment ) in him the charit● of God is perfect in very deede .

69 Neuertheles I wish it to be vnderstood , that I doe not assigne here a perfection voide of all frailties , or imperfections , that is to say , free from all venial sinne , with out the which no man passeth the course of this our mortalitie ( as S. Iohn witnesseth , saying , Si dixerimus &c. 1. Ioan . 1. ●f we shall say that we haue no sinne , we seduce our selues , and the truth is not 〈◇〉 vs , & S. Iames : in multis offendimus omnes , Iaco . 3. Prouer . 24. we doe all offend in many things : and lastly Salomon , septies in die , saith he , cadit iustus , & resurget , The iust man shall fall seuen times a day , and rise a gaine : ) but I exclude from our christian perfection , al mortal sinnes , because they doe directlie impugne the law of God , in so much that out iustice , and righteousnes is ●ost , and abolished therebie , and we seperated from all vnion , & frendship with God , made members of the deuil , and deputed to eternal damnation , except we repent .

70 Whereas the other sort of sinnes , which I call venial , because in respect of their lightnes , and our frailty they deserue pardon , are not directlie contra legem Dei , against the law of God as S. Thomas teacheth , S. Thomas 1. 2. q . 87. ar . 5. & q . 88. ar . 1. primum & 22. q . 105. 1. & 1.2 . q . 72.5 . c . but prater legem , besyd the law , not hauing ( saith he ) perfectlie and absolutly the nature of sinne , but being a disposition thereto , in which respect he also compareth venial sinne to sicknes and mortal sinne to death , and therefore such humane frailties , as the iustest men doe now , and then commit , do not exclude charitie , nor deuide them from the vnion , and frendship of God , nor abolish their iustice , and perfection , but may well stand there with , according to the doctrin of S. Augustin , S. Aug. li . de natura & gratia ca. 38. who speaking of iust men in the law of nature , saith . Quia saepe in leuissimis &c. because sinne doth creepe in oft times in very light , or smale matters , & sometimes at vnawares they were iust , and yet not with out sinne , so he : teaching that light & litle sinnes , commonlie called venial , doe not exclude iustice , or righteousnes , where of there can be no dout , for other waise no man could be iust in this life , which were flat contrarie to the holly scriptures , as it may appeare by that which I haue alreddy touched a litle before , and shall appeare more amply in the next chapter , where I meane to confirme our Catholike doctrin concerning a true , real , and inherent iustice .

71 Therefore the Christian perfection , whereof I speak here ( and whereto I doe so much exhort euery christian man ) is to be vnderstood to be no other , but such , as God doth expect , and exact of vs in this life , perfectio , saith S. Hierome , quam capere potest humana natura : S. Hieron . in Ezechiel li . 14. c . 46. a perfection , which humane nature may receiue , that is to say , such a perfection as may stand with our frailty : such I meane , as though it be grounded vppon the obseruation of Gods law , through the helpe , and assistan● of his grace , ( with out the which no man can think so much as a go● thought , 2. Cor . 3. and much lesse ariue to any degree of perfection ) yet , it is no free or exempt from humane imperfections , and therefore it may b● daily refined , encreased , and grow more perfect , vntil it come to b● consummated , and perfited , in euerlasting glory , as the wise man sign●fieth , Prouer . 4. saying , iustorum semita , vt lux splendens &c. The way of the iust , 〈◇〉 a shyning light , proceedeth , and groweth continuallie , vntill it be perfect day meaning by perfect day , the perfection of the next life : where ( saith th● Apostle ) cum venerit quod perfectum est , euacuabitur quod ex parte est , whe● that shall come which is perfect , 1. Cor . 13. that which is of a part , or vnperfect , shall b● euacuated , or made voide .

72 And therefore , as there are diuers degrees of iustice , or righteousnes ( for no man is so iust in this life , but he may be more iust , as I hau● Supra . nu . 30. & sequent . sufficientlie proued alreddy : ) so also , there are diuers degrees of perfection , and in euery degree a man may be said to be both perfect , an● vnperfect : perfect , in respect of those that are not soe perfect as he : an● vnperfect , in respect of others that excell him imperfection : As fo● example , he that obserueth the commaundments , ( that is to say liuet● with out mortal sinne ) is perfect , ( hauing attained to the first degre● of christian perfection ) and yet not so perfect as he , who doth with all obserue the Euangelical counsel of voluntarie pouertie , and therefor● our sauiour saide to the yong man , who affirmed that he keapt th● commaundments . Matth . 19. Si vis perfectus esse &c. If thou wilt be perfect , goe , an● sell all thou hast , & geeue it to the poore , and yet he that shuld soe doe● shuld not be so perfect , as he that shuld adde thereto continencie , an● chastitie for the pure loue and seruice of God , as may appeare by tha● which I haue amply discoursed in the 29. chapter , to proue that virginitie , and chastitie is a special point of christian perfection .

S. Dionis . ecclesiasti Hierar . c . 6. par . 2. S. Basil . de monast . constit . c . 18. S. Greg . Nazianz . de obitu . Basil . S. Chrisost . li . 3. aduers . vitup . vitae monast . 73 Also such a one , as liueth out of mortal sinne , and with all obserueth those two Euangelical councels of pouertie , and chastitie , is no● equal in perfection to him , who addeth thereto the third counsel o● perfect obedience , and abnegation of himselfe in religious disciplin● where by he maketh a perfect sacrifice , and holocaust of himselfe to almightie God , as I haue amply proued in the 31. chapter , where I also showed the greate dignitie , and high perfection of religious life , ou● of the most ancient , holly , and learned Fathers , who call it vitam perfectissimam , a most perfect life : perfectionis culmen , virtutisque fastigium , the heyght of perfection , and topp of vertue , a most hygh , and excellent profession , lyk● to the purity of Angels , wherein is vowed not only all hollines , but also all perfection of hollines , yea and the very end , and consummation of all perfection , for so saith S. Bernard , S. Bernard de vita solitar . ad fratres de monte . meaning only such a perfection as may be obteined and had in this life : which also may be continuallie augmented and encreased , as I haue signified before .

74 For no man in religion is so perfect , but he may be more perfect , that is to saye , more feruent in the loue of God , more resined to his will , more humble , more patient , more meeke , and more pure of hart if he keepe continual watch vppon himselfe , duly examine his conscience , combatt daily with his passions , and bad inclinations , and mortify , or chastise his flesh to make it subiect to the spirit , whereby ●his in ward man as the Apostle speaketh , 2. Cor . 4. may be renewed from daye to daye . And yet when he hath all donne , he shall be vnperfect in respect of the Angels , and saints in heauen , in whome also there are degreese of perfection , no lesse then of glory , and therefore the Apostle saith that , as one star differeth from another in brightnes , 1. Cor . 15. so also shall it be in the resurrection of the dead . Finally the most perfect angel , or saint or rather the perfections of all angels , saints , and other creatures , if they were all ioyned in one , yet shuld be vnperfect in respect of the infinit perfection of almighty God , who is perfection it selfe , and imparteth his owne excellencies , and perfections to his creatures , diuidens singulis prout vult , deuiding the same to euery one as it pleaseth him . 1. Cor . 12.

75 Thus then we see , that there are diuers degrees of perfection , and that the best men , are both perfect , and vnperfect , which S. Augustin obserueth very well in the woords of the apostle , who hauing signified how much he contemned the world , being configured , ( as he saith ) to the death of Christ , acknowledged his owne imperfection , adding , Philip . 3. non quod iam acceperim , aut iam perfectus sim , not that I haue alreddy receiued , or that I am now perfect ; and yet neuertheles saith S. Augustin , he saith shortly after . Quicunque ergo perfecti sumus , hoc sentiamus , let vs therefore , Ibidem . as many as are perfect , be thus minded .

76 Here vppon S. Augustin saith , that although the apostle was , S. Aug. li . 2. de peccator merit . & remiss . ca. 13. Idem de verb . Apost . ser . 15. ca. 15. perfectus viator , a perfect trauailer , yet he was not , ipsius itineris perfectione per●entor , a perfect arriuer at the end of his iourney ; as also els where he saith to the same purpose that we may be heere , perfecti viatores , nondum perfecti possessores , perfect trauaylers , but not yet perfect possessors , geeuing to vnderstand , that all human perfection is no other , but , as it were , a continual iourney , or peregrination towards our cuntry , which is heauen , and that ( if we proceede from vertue to vertue in this life ) we shall haue there an eternal possession of true perfection in euerlasting glory : S. Bernard in psal . qui habitat . in which respect S. Bernard also saith , that the perfection of this life , is but imperfecta perfectio , an imperfect perfection , which shall be perfited i● the life to come , S. Aug. in Psal ▪ 38. and in the meane time ( saith S. Augustin ) aliter non potes esse perfectus , nisi scias hic te non posse esse perfectum , thou canst not otherwais● be perfect , except thou knowest , that heere thou canst not be perfect , signifyin● that nothing is more requisit , on our partes , to christian perfection then a true , and profound humilitie , which can neuer be with out perfect charitie , from whence proceedeth the obseruation of Gods law and consequently all christian perfection , as shall further appeare in th● next chapter .

Idem de verb . a post . ser . 15. ca. 15. 77 Therefore I conclude for the present concerning this point , wit● a breefe , and graue aduise of S. Augustin : proficite ( saith he ) fratres m● &c. Goe forwards my brethren , and proffit in the way of vertue , discusse , o● examin your selues , alwaise with out deceit , flattery , or partialitie , &c. let tha● which thou art displease thee , if thou wilt attaine to that which thou art not : for i● thou dost please thy selfe , or stand in thy owne conceit , thou remainest by th● way , if thou sayest , it suffiseth ( that is to say , if thou perswadest thy selfe that thou hast ynough , or needest no more ) thou art vtterly lost , therefor● alwaise adde more , alwaise walke , alwaise goe forward , or proffit , doe not remaine , or stay by the way , doe not goe backward , doe not goe out of the way : h● stayeth which doth not proffit ; he goeth backward , which returneth to those things that he had left before : and he goeth out of the way , who becommeth an Apostata , that is to say , who forsaketh his faith or his practise of perfection for better goeth the halt , or lame man in the way , then he that runneth out of th● way , Thus saith this holly Father .

78 And for as much , as I haue in my tract of contemplation , laid downe the particuler meanes , how a man may daily proffi● in vertue and arriue to that perfection , whereof I haue heere treated , I shall no● neede to enlarge my selfe further therein : and therfore I remit thee good reader , therto , desiring thee to be mindfull thereof , for thy own● especial good , seeing that our sauiour Christ proposed the perfection o● his law to all men with out exception , ( as I haue also signified before ) and that therefore euery christian man , is so bound to tend , yea and to attaine thereto ( at least according to his vocation , and state ) that wha● soeuer he shall want thereof , and leaue vnsatisfied at the houre of hi● death , it shall be supplied by the iustice of God , in the next life , with vnspeakeable torments , either temporal , or eternal , for no man , saith S. Augustin , S. Aug. de Genes . contra Manich . li . 2. c . 20. escapeth this sentence , as I haue declared out of him , and othe● Fathers , more particulerlie nu . 48. before , which I leaue to thy pious , and serious consideration .

An obiection of our aduersaries concerning christian perfection , is fully answered , whereby their doctrin of imputatiue iustice is confuted : with an application of all the former discourse to common welth , by the consideration of 4. notable effects of charitie , by the which it is proued , that the Catholike Roman Religion only , geeueth true felicitie to common welth . CHAP. 38.

THov hast seene good reader , in the last chapter what christian perfection is , to wit , that it is nothing els but true christian iustice , or righteousnes , whereby man remaineth vnited with God , and most happy , according to the happines that may be had in this life .

1 But perhaps , our aduersaries will demaund heere , what perfection can be said , or imagined to be in our iustice ? seeing that the same is ( as they teach ) continuallie Luther . in artic . à Leone 10. damnatis , art . 2. & in assert . ar . 31. 32. & 36. Caluin . in Antidoto Concil . sess . 5. & li . 4. Instit . c . 15. §. 10. & 11. Item libro secundo ca. 1. §. 8. stained , and soiled with sinne : and that our iustice , or righteousnes is not in vs but in Christ , whose iustice is only Caluin . li . 3. Instit . ca. 11. §. 2. 3. 21. & 22. Item li . 3. ca. 3. & ca. 14. §. 9. imputed vnto vs : & that our sinnes are not remitted , and taken a way thereby , but only couered , and hid : soe that we remaine alwaise not only vnperfect , but also wicked , and abominable before God , soe farre foorth as concerneth our owne actions , especially seeing that our very best woorks are impure sinfull , and damnable , for so teach our aduersaries . And if this be true , then all the christian perfection , ( where to I haue soe seriously exhorted my reader ) is but an Idle conceit , and needeles to be sought , or procured , and consequentlie all my former discourse , which hath speciallie tended thereto , hath benne built vppon a false foundation .

2 Therefore , good reader , I must craue thy patience , whiles I extend my selfe a litle vppon this point , as well to confirme , and establish all my former discourse , and doctrin concerning christian iustice , and perfection , as also to discouer vnto thee , the absurditie of these opinions of our aduersaries , which are not only blasphemous against God , but also most pernicious to man , and common welth , as I haue alreddy showed in part , in the 35. chapter , where I haue debated this matter by way of state , and therefore this occasion being now offred , I can not forbeare to treate it also by way of religion , which neuertheles I will doe with as conuenient breuitie , as the importance of the matter may permit .

3 Now then : that which I vndertake heere to proue , is , that our iustice or righteousnes , whereby we are iustified , is a gift of good communicated , and infused in to our soules , by the which we are inwardly or in spirit changed , renewed , and sanctified , our sinnes truely remitte● and we consequentlie of wicked men , made truely iust : This the apostle signifieth when he saith , cum apparuit benignitas & humanitas saluatori● nostri &c. When the benignitie , and humanitie of our sauiour appeared , not by the woorks of iustice which we did , but according to his mercy , he saued vs by th● water of regeneration , & renouation of the holly ghost , whome he powred abundantlie in to vs by Iesus-Christ our sauiour , to the end that being iustified by hi● grace , we maye be heyres according to the hope of life euerlasting . Thus farre the Apostle who describing the manner of our iustification , as you see , showeth with all as well the principal causes thereof , as the effect .

4 For he signifieth , that the efficient cause of our iustification , is the benignitie , and mercy of God , the meritorious cause , our sauiour Iesus-Christ , the instrumental cause , the washing of baptisme , the formal cause the infusion of the holly ghost abundantlie communicated vnto vs : and finally that the effect resulting of these causes , is a regeneration , and renouation , which must needs import an inward change in our soules , wrought by the holly ghost , and not a bare imputation of an extrinsecal iustice : & therefore the apostle yeelding the reason why almigthie God doth regenerat , and renew vs by the infusion of the holly ghost , addeth , vt iustificati gratia ipsius , heredes simus &c. That is to saye , to the end that being iustified by his grace , we may be heyres &c. geeuing to vnderstand that our iustification consisteth in the regeneration , and renouation , which the holly ghost woorketh in vs by his grace .

1. Cor . 6. 5 This maye also be confirmed out of the same Apostle , when he saith to the Corinthians , & haec quidem fuistis &c. These you haue benne , ( to wit fornicators , and Idolaters , ) but you are washed , but you are sanctified , but you are iustified in the name of our Lord Iesus Christ , and in the spirit of God , S. Chrisost . & S. Ambr. & Theophilact . in hunc locum . S. Chrys . ho . ad Baptizan . S. Hieron . ep . ad Oceanum . S. Chrisost . ho . ad Baptizan . that is to saye , ( as the ancient Fathers expound it ) they were purged , and sanctified in baptisme , by the inuocation of the name of Iesus Christ , and by the operation of the holly ghost , in so much that S. Chrisostome , and S. Hierome doe proue out of these woords of the Apostle , that all sinnes are fully forgeeuen in baptisme : where vppon it folloloweth , that our iustification consisteth , not in that our sinnes are only couered , or hid , and Christs iustice imputed vnto vs , ( as the sectaries teach ) but in that they are washed away , and cleansed , yea and that we are ( saith S. Chrisostome ) made not only pure , and cleane , but also holly , and iust , non enim dixit , lauati tantum estis &c. for the apostle said not only , you are wasshed , but you are also sanctified , and iustified : behold then how this ancient , and learned Father vrgeth the woords of the apostle ●o the same purpose , that the catholikes now doe , to wit , to proue a real ●●stification , consisting in a true remission of sinnes , and a true sanctifi●ation whereby we are , saith he , made holly , and iust .

● This the Apostle also proueth in his epistle to the Romans by an ●nuincible argument , grounded vppon the plenitud , and fulnes of Christs merits , and the abundance of grace , which we receue thereby . Rom . 5. ●i enim vnius delicto , saith he , mors regnauit per vnum &c. if by one mans ●ault , death hath reigned by one , much more those which receiue abandance of gra● , and of the gift , and of iustice , shall reigne in life by one Iesus Christ : in which woords it is to be noted , that the Apostle speaking of iustification , doth plainelie exclude , and reiect the imputation of iustice , making expresse mention of a righteousnes , which we receiue abundantly with grace , and a gift geuen vs by almightie God : which abundance of grace , and iustice being geeuen vs , and receiued by vs , must needs be really in vs , and make vs truely iust : and this is much more euident by that which followeth . Sicut enim , Ibidem . saith the Apostle per inobedientiam ●nius hominis &c. for euen as by the disobedience of one man , many sinners were made , so by the obedience of one man , many iust shall be made .

7 Thus saith the Apostle , who as you see compareth , or rather opposeth Christ , to Adam , and our iustification geuen vs by Christ , to the death of the soule , or damnation purchased vs by Adam , concluding that we are made as truely iust by Christ , as we were truely sinners by Adam , yea and this he also enforceth further in the same place , Ibidem . saying si enim vnius delicto multi mortui sunt &c. for if by one mans fault many haue died , much more the grace of God , and the gift in the grace of one man Iesus Christ hath abounded vnto more men , whereby the apostle signifieth , not that more are iustified by Christ , then haue died , or benne condemned by Adam , ( which in the greeke is manifest , wherein steede of plures , more men , we read pollous , many men , ) but that Christs grace was more abundant , and of greater force to iustifie vs , then Adams sinne to make vs sinners , and to condemne vs : which he confirmeth also afterwards saying , vbi abundauit delictum , superabundauit gratia , Ibidem . where the fault abounded , grace hath benne much more abundant .

8 Wherevpon I inferre , with the blessed Apostle , that seeing the sinne of Adam was of force to make vs truelie sinners , the merits , and grace of Christ are of farre greater force to purge , and cleanse vs from our sinnes , and to make vs truely iust , for otherwaise we must needs say that our helpe is not equiualent to our harme , nor our remedy to our disseas , nor our rysing to our fall , nor our gaine to our losse , nor consequently Christ to Adam , which were impietie to think , and blasphem● to say , and yet soe must our aduersaries say , contrarie to this expres● doctrin , of the Apostle , if they will maintaine this their opinion o● imputatiue iustice .

9 This may further appeare if we add hereto , many other plac● of scripture , which euidentlie proue a true remission of sinnes in ● with purity , and cleanes of hart , and a real sanctification , and innouation of spirit : Psal . 50. as when the psalmist saith . Dele iniquitatem meam , blot o● ô Lord , my iniquitie : Amplius laua me ab iniquitate mea &c. wash me mo● ô Lord from my iniquitie , and cleanse me from my sinne : thou wilt sprinkle m● with hissop , and I shall be made cleane , thou wilt wash me , and I shall be ma● whiter then snow : creat or make in me , ô God , a new hart , and innouat a new sp●rit in my bowels &c. and confirme me with the principal spirit . Thus praye● the royal prophet , demaunding nothing els but iustification , consisting in true remission of sinnes , and purity of hart by the infusion of th● holly ghost .

10 The same also may be confirmed out of the apostle , where h● saith that Christ gaue himselfe for his church , Ephes . 5. vt illam sanctificaret &c to the end he might sanctifie it , cleansing it with the washing of water in th● woord of life , and vt mundaret sibi populum acceptabilem , that he might mak● cleane , Tit . 2. Hebr . 15. and pure for himselfe an acceptable people , and againe vt sanctificare per suum sanguinem populum , that he might sanctifie his people by his blood And is not this sanctification , trow you , real , and true , but imputatiue This may appeare by our sauiours owne woords , who in his prayer to his Father before his passion said , Ioan . 17. & pro eis , ego sanctifico me ipsum , vt & ipsi sint sanctificati in veritate , I sanctifie my selfe for them , that they may b● sanctified , or made holly in veritie , or truth .

11 Thus saith our sauiour , but if we haue no true remission of sinnes or sanctification , but only by imputation , and that we still remaine soiled with our sinnes , when we are iustified , and sanctified , then Christ either did not , or could not performe that by his passion which he desired , I meane he did not sanctify vs in verity , and truth neither shuld i● be true which S. Ihon saith , 1. Ioan . 1. sanguis Iesu Christi emundat nos ab omni peccato , the blood of Iesus Christ doth make vs cleane , from all sinne , nor that our Sauiour Christ is , agnus Dei qui tollit peccata mundi , the lambe of God which taketh away the sinnes of world . Ioan . 1.

12 Loe then how blasphemous is the opinion of our aduersaries , which by a necessarie consequent , doth euacuat the merits of Christs passion , and death , depriuing it of the principal force and effect thereof , euen in that where in God is most glorified , the deuil most confounded , and we most honored , and benefited , to wit , in the perfect re●aire of our wrack receiued by Adam , I meane our true iustification , ●nd the full remission and abolition of our sinnes by the merits of Christ .

●3 But let vs heare the doctrin of the ancient Fathers . Iustitia , saith S. Augustin , virtus est animi magna praecipuéque laudabilis , Iustice , or righteousnes , S - Aug. in Psal . 118. Conc . 26. Ibidem . 〈◇〉 a greate vertue of the mind and highly commendable : and presently after , ●uis fecit in homine iustitiam &c. who made iustice , or righteousnes in man , but ●e which iustifieth the wicked , hoc est per gratiam suam , de impio facit iustum , ●hat is to say , he which by his grace doth make a iust man of a wicked man . Thus ●ee , where you see that righteousnes is a vertue of the mind , and therefore really inherent in vs as other vertues ar , and that God doth not only repute a man to be iust , but also facit iustum ex impio , maketh him iust , where he was wicked before .

14 Againe : quid est aliud iustitia , saith he , Idem ep . 85. ad consentium . cum in nobis est &c. what els is iustice , when it is in vs , or any other vertue , wherebie we liue well and wiselie , but the beautie of the inward man ? so he : acknowledging righteousnes to be really in vs as other vertues are , and that it is the beauty of the soule : where vppon he also saith els where , that , when mans nature is iustified by his creator , à deformi forma formosam transfertur in formam , Idem de Trinitate li . 15. c . 8. it is transposed , or changed from a deformed vnto a beautifull forme . Which is flat contrarie to the doctrin of Luther , and Caluin , who teacheth that a man being iustified remaineth still deformed with sinne , though Christ for his owne merits do hold , and repute him to be iust .

15 Furthermore , legimus , saith the same Father , Idem li 1. de peccator . mer . & remiss . ca. 10. iustificari in Christo qui credunt in eum , we read that those are iustified in Christ which beleeue in him , and then to show how they are iustified , he addeth propter occultam communicationem , & inspirationem gratiae spiritualis , by the meanes of a secret communication , and inspiration of a spiritual grace , li . de spiritu & littera per totum . Et ser . 15 de verb . apostoli & de haeres . haer . 88. Caluin Instit . li . 3. c . 11. sect . 15. Idem li . 3. c . 3. sect . 10 & li 4. c . 14. sect . 26. and this grace he saith els where , is caritas diffusa in cordibus nostris per spiritum sanctum qui datus est nobis , charitie infused in to our harts by the holly ghost which is geeuen vs.

16 Whereby it is euident that he neither taught nor knew any other iustice , or righteousnes in man but a real , and inherent iustice , consisting in true remission of sinne , and infusion of faith , charity , and other vertues : and therefore no meruel that Caluin is forced flatly to reiect him in this question , though neuertheles he acknowledgeth him sometimes to be the most faithfull , and best witnes of antiquitie , but whether of them deserueth more to be beleeued , and followed , I remit it to the iudgement of any vnpassionat man , that hath care to saue his soule .

17 Yet if S. Augustin had bene singuler in this point , or euer hetherto noted by any good christian man to haue erred therein , Caluin mig● seeme to haue more reason to reiect him : And therefore let vs hea● one of the Fathers of the greeke church , to wit S. Chrisostome . who e●pounding the epistle of S. Paul to the Ephesians : Ephes . 1. and particulerly the● woords , Deus nos gratificauit in dilecto filio suo , God hath made vs gratious , o● acceptable in his beloued sonne , S. Chrysost . in Ep. ad Ephes c . 1. saith thus , gratiosos nos reddidit , hoc est &c he hath made vs gratious , that is to say , he hath not only deliuered vs from sinn● but also hath made vs his beloued friends : for as if a man shuld make one fair● and yong , who before was old , scabbed , disseased and pestiferous , and should beautifie him so , that his face , and eyes shuld cast out resplendant beames of light , an● further cloth and adorne him with purple , and all kind of furniture , euen ● hath God , as it were , curiouslie wrought our soule , and made it beautifull , woorth● to be desired , and beloued .

18 Thus farre S. Chrisostome , who yow see teacheth that God doth no● only geeue vs remission of sinnes when he iustifieth vs , but also doth so renew , beautify , and deck our soules with his grace , that we are no● esteemed only , and reputed to be acceptable in his sight , but also are indeede made gratious and acceptable vnto him , S. Ambros . li . 6. Hexamer . c . 8. & li . 6. in lucā . S. Hieron . li . 1. aduer . pelagian . Ibid . li . 3. S. Prosper . in respons . ad ca. 6. Gallorum . S. Basil . de baptis . ho . 1. par . 2. Nyssenus & Nazianz . orat . in sanct . Baptis . Ezech . 36. Clemens Alexand . li . 1. paedagog . ca. 6. Galat 6. and adorned with an inward , and spiritual beauty . And I haue the rather alledged this place o● S . Chrisostome expounding the woords of the Apostle , because our aduersaries abuse them , to the confirmation of their opinion of imputatiue iustice , pretending that the greeke woord echaritosen , ( which in our latin translation is gratificauit ) doth signifie gratiosos habuit , that is to say hath held , or esteemed vs for gratious , where as S. Chrisostome , ( who may woorthily be presumed to haue vnderstood the greeke , and the meaning and drift of the apostle , some what better then any of our aduersaries ) interpreteth it , gratiosos reddidit , hath made vs gratious , or acceptable , and vrgeth the same notablie , as you haue heard , for the proofe of our Catholike doctrin , of a true , and inherent iustice .

19 I might add many other testimonies of the Fathers to proue inherent Iustice , and true remission of sinne , if I thought it needefull , but to auoide prolixitie , I remit my reader to the places cited in the margent , and to all those Fathers who treate of the effects of Baptisme , teaching not only a full remission , ablution , and abolition of our sinnes , ( according to the promise of God by his prophet , saying I will power vppon you a cleane water , and you shall be cleansed from all that filth , and corruption ) but also a perfect regeneration , and renouation of the soule , whereby we become noua creatura , as the Apostle saith , a new creature , and are made , saith S. Gregorie Nazianzen , of old new , and of Orat . in sanct . baptis . humane deuine , and as S. Chrisostome testifieth , Hom. ad baptizan . mundiores solis radiis , cleaner then the beames of the sunne , being Rom . 8. the children of God , and 1. Cor . 4. temples of the holly ghost , and therefore truely iust , not by the same iustice , whereby Christ is iust , ( as our aduersaries absurdlie affirme ) but by the iustice saith S. Augustin , S. Aug. de spir . & lit . c . 9. & 11. qua iustos nos facit , wherebie he maketh vs iust , and Idem tract . ● . 6. in Ioan . To . 9. quam dat homini Deus , vt sit homo iustus per Deum : which God geeueth to man , to the end that man may be iust by God . For , soe saith S. Augustin . Soe that our iustice being true iustice , may be called both Christs iustice , and ours , Christs , because he doth geeue it vs , and ours because we haue , and possesse it by his gift : And therefore I conclude with him , Idem de peccat . merit . & remiss . li . 1. c . 9. saying also els where , that the grace of Christ , doth woorke inwardlie our illumination , and iustification .

20 But heere our aduersaries may perhaps demaund , why then the prophet Isay doth saye of all men , and of all their iustice , or righteousnes i facti sumus vt immundi omnes , & quasi pannus menstruatae , Isay . 64. vniuersae iustitiae nostrae : we are all become as vncleane , and all our iustices , as a stayned clout . which woords of the prophet our aduersaries doe commonly obiect against the true iustice , and righteousnes whereof I haue hitherto treated , to whome I answere : that the prophet in this place speaketh not of iust men , but only of the wicked Iewes , for whose greate sinnes , and wickednes , the citty of Hierusalem was to be geeuen ouer in to the hands of the king of Babilon , and therefore speaking in their person he saith , we are all become as vncleane &c. wherein it is also to be obserued , that when he speaketh of all their iustices , he doth not meane all the woorkes of those wicked men , ( whereof some might be at least morally good , or indifferent , ) and much lesse doth he meane the woorks of iust , or good men , but he vnderstandeth the woorks of the law , wherein they did put all their confidence , placing speciallie therein all their iustice , and righteousnes , though neuertheles they performed the same with so bad intention , and euil circumstances , that the prophet woorthily said , that they were all vncleane , and like to a filthy stained clout .

21 And of those kind of woorkes , and to those wicked men the same prophet said also in the person of God , Isay . 1. i Ne offeratis vltrà sacrificium frustrà &c. doe not offer sacrifice any more in vaine , their incense is abomination to me , I will not endure their Neomenie , their Sabbats , and other feasts : your assemblies , are wicked : my soule hateth their Calends , and your solemnities &c. whereby it cannot be vnderstood , that God hated all the sacrifices , feasts , and woorkes of the law , or held them to be vnpure , and vncleane , when they were well performed by good men , but when they were donne wickedly or by such as presumed so farre thereon , that they perswaded themselues to be iustified therebie , how badly soeuer they liued otherwaise , in which respect the prophet speaking in the person of those wicked men , as I haue said , called those woorkes , and feasts of the law iustitias nostras , our iustices , because they placed all their righteousnes therein . Finallie those woords of the prophet , are soe farre from impugning the iustice of good woorkes , that both Luther , and Caluin doe confesse it in their commentaries vppon the same place , as Bellar . de iustificat . li . 4 c . 20. Luther in assert . 31. Card . Bellarmin noteth , though neuertheles Luther being allwaise most inconstant , and variable , doth els where absurdlie labour to proue therebie , that all the woorkes of the iustest , and best men are sinnes .

22 Furthermore our aduersaries obiect against real , and inherent iustice those woords of the apostle , Rom . 4. credidit Abraham Deo , & reputatum est ei ad iustitiam , Abraham beleeued God , and it was reputed to him for iustice , where vppon they will needs gather , that Abraham was not iust in deede , in the sight of God , but only that God reputed , and esteemed , him to be soe . Whereto I answere , that the woords reputatum est , doe not signifie only an estimation , or imputation of a thing which is not in deede , but a true estimation of that which truely is : for almightie God , ( whose iudgments are alwaise according to iustice , and veritie ) reputeth , or esteemeth euery thing as it is in deede , and therefore as those whome he reputeth for euil men , are euil in deede , so also those whom he reputeth for good men , are truely good , because he hath made them good , and iust by his grace .

23 Besids that it is euident in the same epistle , and chapter of the Apostle that the woord imputare , to impute , doth signifie there a true esteemation of that which really is , as it is reputed to be , for we read in him , that ei qui operatur , merces imputatur , non secundum gratiam , sed secundum debitum , Rom . 4. to him that woorketh , the hyre , or wages is imputed , not according to grace , or fauour , but according to duty , so that you see , imputation heere , doth not signifie a bare opinion of a thing to be due , when it is not due , but a true esteemation of a thing no lesse due , then is the hyre to the labourer , or woorke man ; and in this sence we deny not but that it may be truely saide , that the iustice of Christ is imputed vnto vs , when it is truely communicated , and geeuen vnto vs by our sauiour Christ , and that we are truely reputed for iust , when God hath made vs iust by the remission of our sinnes , and infusion of his grace , in which sence neuertheles , our aduersaries will not admit it .

24 The like is also to be answered to an other obiection , which our aduersaries make out of the same chapter of the Apostle , and the 31. Psalme , Rom 4. where we reade . Psal . 31. Beati quorum remissae sunt iniquitates &c. happy are they whose iniquities are remitted , and whose sinnes are couered : blessed is the man to whome God hath not imputed sinne : where vppon our aduersaries absurdlie inferre , that no sinnes are truely remitted , but only couered , and not imputed .

25 To which purpose it is to be noted , that they fly heere to their comon shift , to find out some few obscure texts of scripture to interpret therebie a greate number of plaine , and euident places , which might be exemplified in most controuersies betwixt them , and vs , and in this is most manifest : for is there any thing in the holly scriptures , either more plaine , or frequent then the mention of true remission , and abolition of sinne , which is expressed there so many waise , and by such different manner of speech , that nothing can be added to make it more cleare , as when the prophet saith , Esay . c . if your sinnes shall be like skarlet they shall be made as whyte as snow , c . 33. The iniquitie of the people shall be taken away . c . 43. I ame he who doe wipe , or blot out thy sinnes for my owne sake : c . 44. I haue abolished thy iniquitie like a cloud , and thy sinnes as a mist : & in an other prophet , Ezechiel . 36. I will power out a cleane water vpon you , and you shal be cleanzed from all your filth . And againe in an other , Miche . 7. he will cast all our sinnes in to the bottome of the sea : And in the prouerbs , Prou. 15. sinnes are purged by mercy , and faith . Also in the Psalmist , Psal . 102. he hath made our iniquities to be as farre from vs , as the east is from the west . And againe : Psal . 9. his sinne shal be sought , and shall not be found : whereto may be added the prayers of the psalmist which I haue mentioned before , to wit , that it might please God to Psal . 50. blot , or wipe out his iniquitie , to make him cleane , and to wash him more , and more , that so he might be whiter then snow . Ibid .

26 Also in the new testament the like manner of speeches are most frequent , which I haue partly alledged before , as that our sauiour Apoc . 1. wasshed our sinnes in his blood : Haeb . 9. shall cleanse our consciences from dead woorks , Ibid . ca. 1. make a purgation of sinnes , Act. 15. Purifie our harts , Ioan . 1. take a way the sinnes of the world , Colloss . 2. cancel our obligation of det , Eph●s 2. kill our enmities in him selfe , Hebr . 9. exhaust or consume sinne , and finally make vs Coloss 1. holly , immaculat , and irreprehensible coram ipso , before him , or in his sight , in all which you see , the holly ghost teacheth such a full , and perfect remission , and vtter abolition of sinne ( to our exceeding comefort ) that if a man should studdy , and deuise woords , and phrases to signifie , and perswade the same , it were not possible to doe it more effectuallie .

27 And yet all these places being so euident , as you see , must be vnderstood , say our aduersaries , of couering , or hiding sinne , or not imputing it , because the scripture sometimes vseth such manner of speech though reason would require , that the more rare and obscure phrases , or manners of speech , should be expounded by the more frequent and cleare , especiallie seeing they ar other whiles so conioined the one with the other , that they must needs be vnderstood to signifie one and the selfe same thing in effect , or at least to be a consequent the one of the other , 2. Esdrae . as for example we read in Esdras , ne operias iniquitatem eorum , & peccatum eorum , coram facie tua non deleatur , do not couer , ô Lord ) their iniquitie , and let not their sinne be blotted out before thy face , and againe in the psalmist : Psal . 50. auerte faciem tuam a peccatis meis , & omnes iniquitates meas dele , turne a way thy face from my sinnes , and blot out my iniquities , and againe : remisisti● iniquitatem plebis tuae , Psal . 84. & operuisti omnia peccata eorum , thou hast remitted the iniquitie of thy people , and hast couered all their sinnes . And so in like manner the same psalmist saith in the place before alleadged , Psal . 31. blessed are they whose iniquities are forgeeuen , and whose sinnes are couered , geeuing to vnderstand that when sinnes are forgeeuen , they are so couered ▪ that almighty God himselfe to whose eyes , Hebr . 4. ( omnia nuda sunt , & aperta , all things are naked , and open ) seeth them not , because they are vtterly blotted out , and extinguished , as it may further appeare in the same place , where the psalmist hauing said , Psal . 31. blessed is the man to whome God hath not imputed sinne , addeth immediatlie , nec est in spiritu eius dolus , nor any deceit is in his spirit , or soule , whereby he signifieth plainelie , that mans sinnes are couered , and not imputed , when his soule is cleare , or free from sinne .

28 But to decide this controuersie , lett vs heare the interpretation of some of the most ancient , and learned fathers of the church . S. Iustin the martir , who liued with in a 150. yeres after Christ , in his disputation with Triphon the Iew , alledgeth the same woords of the psalme , beatus cui non imputabit Dominus peccatum , blessed is he to whome God shall not impute sinne , S. Iustin in Dialogo Triphone in fine . and expoundeth them thus . hoc est cui paenitenti Deus peccata remittit &c. that is to say ( saith he ) to whome being paenitent God shall remit his sinnes , not as you ( Iewes ) doe say deceiuing your selues , or as others like you doe affirme , to wit , that although they be sinners , yet if they know God , he will not impute their sinnes vnto them . Thus farre S. Iustin , expresselie reiecting , as you see , this interpretation of our aduersaries , and coopling them with the Iewes , and other miscreants of that time , who held , as it seemeth , the same opinion , that they doe now , concerning this point .

Orig . li . 4. in ep . ad Rom . 29 Origen also interpreteth the same verse of the psalme of true , and perfect remission of sinne , making three degrees therein , saying , that it is a greate benefit when God remitteth , or forgeeueth a mans sinnes : a greater when he couereth them , and the greatest when he doth not impute them , for that then they are blotted out in such sort , that no appearance , or show thereof remaineth , as though a man had neuer sinned . S. Aug. concio 2. in psal . 31.

30 S. Augustin expounding also the same woords of the psalmist saith , non sic intelligatis &c. do not you vnderstand that which the psalmist saith , ( to wit that sinnes are couered , ) as though they remained there , and liued still : and againe afterwards , medicus , saith he , tegit vt curet , emplastro enim tegit , the phisician couereth the wound , or sore , to the end he may cure it , for he couereth it with a plaister : and the same similitud is also vsed by S. Gregory the greate . S. Greg . magnus in 2. Psal . penit .

31 Thus then you see how farre these Fathers differ from Luther Caluin and other sectaries in the exposition of the psalmist , and of the Apostle , concerning the couering , and not imputing sinne , which the Fathers vnderstand to signifie a full , and perfect remission , whereas these other teach the contrarie , euacuating , as I haue said , the fruits of Christs merits , and establishing the kingdome , and tyrannie of the deuil .

32 For if it be true , 1. Ioan . 3. which S. Iohn teacheth and no true Christian can deny , to wit , that the Sonne of God appeared , ( that is to say came in to the world , and tooke our flesh , ) vt peccata tolleret , to the end that he might take away sinnes , and , vt dissoluat opera diaboli , Ibidem . to dissolue the woorks of the deuil , and if the woorks of the deuil be sinne , and that he which sinneth ( as S. Iohn also saith ) is of the deuil , yea his bondman , and his slaue : Ibidem . Coloss . 1. Tit . 3. 1. Cor . 3. Rom . 8. Galat . 6.1 . Cor . 6. Coloss . 1. Ioan . 15. Matth . 28. Luc 8. Matth . 5. Rom . 8. 2. Cor . 6. Apoc . 1. & 5. 1. Ioan . 3. and if Christ came to redeeme vs , and deliuer vs , from this bondage of the deuil , and sinne , and to renew vs in spirit , to make vs new creatures , to cleanse vs , to sanctifie vs , to iustifie vs , yea to make vs immaculat , and irreprehensibile in his sight , to make vs his frends , his brethren , his children , his temples , and his kingdome , in whome he might raigne , and rule as in his proper inheritance dearely purchased with his blood . If all this , I say be true , ( as it must needs be , being the expresse doctrin of the scripture , ) how is it performed , if notwith standing the merits of our sauious passion applied vnto vs by baptisme , and such other meanes as he hath appointed , we are only reputed by almightie God to be iust , and not so in deede : nor truely sanctified , but remaine still defiled with sinne , bondmen of iniquitie , and children of the deuil , as S. Iohn saith we are , whiles we are in sinne ?

33 Can we then be the children of God , and the children of the deuil both at once ? or can we say that Christ conquered the deuil , and dissolued his woorks , ( that is to say sinne ) if it still remaine in our soules when we are iustified ? can there be any agreement betwixt Christ , and Belial ? 2 Cor . 6. Isay . 28. any participation betwixt light and darknes ? my bed , saith the holly ghost by the prophet , is narrow , and two can not lie in it at once , but the one must fall to the ground , whereby it is signified that God , and the deuil cannot dwell together in one soule , as they must needs doe , if mortal sinne still remaine in it , not with standing that it is sanctified by the infusion of holly ghost . And much more if our best woorks are sinfull , and da●nable , as Luther , Caluin , and others their followers teach , contrari● the expresse doctrin of the holly scriptures , which testifie that go● woorks , which proceede of Gods grace , are spirituales hostiae acceptab● Deo , 1. Pet . 2. Philip . 4. spiritual sacrifices acceptable to God , and ( as the Apostle saith of the ●mes of the Philippians , ) hostia accepta placens Deo , an acceptable sacrifice pl●sing to God , in which respect our Sauiour himselfe speaking of the go● woorks of the faithfull , Matth . 6. Luc 11. See Bellarm . li - 4. de iustific . ca 15. saith , si oculus tuus fuerit simplex &c. if thy be simple , all thy body shall be light , and if all thy body be light , not hauing ● part of darknes , the whole shall be light , and as a candle of brightnes shall illu●nat thee .

34 Thus saith our sauiour , describing a perfect good woorke , m●ning by the eye , the intention , and by the light body , the good woo● and therefore he saith els where , let your light so shyne before men , that t● may see your good woorks : Matth . 5. so that according to our sauiours similitud , a testimonie , good men may doe woorks which shall be throughlie lig● and cleare , and haue , as he saith , no part of darkenes , that is to say , no m●ture of sinne : so that such woorks , being the woorks of the ho● Ghost in vs , are so farre from being sinfull , and damnable in Gods sig● that they may abyde the trial of Gods iustice , and iudgement , as t● royal prophet signified of himselfe , saying , Igne me examinasti & non inuenta in me iniquitas : Psal . 6. Thou hast tried me , ô Lord , with fire , and iniqui● hath not benne found in me : 1. Cor . 3. and the Apostle much more clearely : Si qu● saith he , superaedificat supra fundamentum hoc &c. if any man build vpon t● foundation gold , siluer , precious stones , wood hay , stubble &c. fire shall try eu● mans woork , of what kind , or quality it is , if any mans woork , which he bu● therevppon , doe abide , he shall receiue reward , if any mans woorke burne , he sh● suffer detriment , but himselfe shall be saued , yet so as by fire .

35 Thus saith the Apostle , signifiing by gold , siluer , and precious ston● such woorks of good men , as proceede from the grace of God , a● therefore are so good , and pure , that being tried by the fire of Go● iudgement , they doe suffer no detriment , but shall receiue rewar● where as other woorks of theirs , to wit light , and venial sinnes ( whi● he therefore compared to wood , hay , and stuble ) shall not be able ● abyde the like trial , and much lesse receaue any reward , but suffer detr●ment , that is to say punishment , yet so , as the party who did tho● woorks shal be saued , S. Aug. ser . 41. de sa●ct . S Greg . li . 4. dial . ca. 39. quasi per ignem , as by fire : whereby it is euiden● that these woorks of the latter sort , are not mortal , but venial sinne ( as the ancient Fathers do also interpret the same ) and that the oth● woorks compared to gold , siluer , and precious stones , are good woorks ●oceeding from Gods grace , and so farre from being damnable , ( as ●e sectaries would haue our best woorks to be ) that Gods iudgement ●th find them to be not only pure , but also woorthy of reward , in ●hich respect the Apostle speaking els where of his owne fight , and ●urse , and his perseuerance in the faith of Christ , did nothing dout to ● , that the croune of iustice was laid vp , or reserued for him , 2. Tim . 4. quam reddet ●hi dominus , saith he , in illa die iustus iudex , which ( croune ) our lord the ● iudge , will render me in that day .

●● And although the Apostle doe exclude from iustification , Rom . 3. not only ● woorks of infidels , which goe before faith , but also the moral ●oorks of the faithfull themselues , which doe not proceede from ●ace , yet he teacheth euidentlie , that the woorks which follow faith , ●d proceede of grace , doe iustifie before God , and therefore he saith , ●t factores legis iustificabuntur apud Deum , Rom . 2. the doers of the law shall be iusti●l before God , and not the hearers only , meaning by iustification , an en●ase of iustice , that is to say , a iustification , of the iust , according to ●e saying of S. Iohn , qui iustus est , iustificetur adhuc , he which is iust , Apoc . 22. 2. Cor . 9. let him be ●ified still , to which purpose also the apostle saith of almes , augebit in●menta frugum iustitiae vestrae , it shall augment the encrease of the fruit of your ●tice , and S. Iames also witnesseth , Iac . 1. Iac . 2. that factor operis beatus in suo facto ●t , the doer of the woork , shal be blessed in his deed . and that Abraham was ●tified by woorks , when he offred his sonne Isaac , &c. and after concludeth , ●at man is iust●fied by woorks , and not by faith only , as I will proue more ●rgely in the third part .

●● Seeing then our good works which flow from the fountayne of ●ods grace , are acceptable to him , yea so pure in his sight , that they ●ay abyde the trial of his iudgement , and iustifie vs that is to say , en●●ease our iustification , how false , and absurd is the contrarie doctrin of ●t aduersaries , teaching that such woorks are mortal sinnes ? & where ● may they be thought to tend , but , as I haue saide , to establish the ty●●nny of the deuil , and to ouerthrow the kingdome of Christ , in our ●ules , not withstanding their pretence to patronize Christs merits ●ainst vs , charging vs most falselie to impugne the same by our Ca●●olike doctrin of good woorks , and of the merit thereof , whereby ●●ey say we obscure the glory of Christ , attributing to our selues , and to ●●r owne merits , that which Christ hath merited for vs : as though it ●●uld be any derogation to the merits of our sauiour to say , that he not ●ly merited for vs himselfe and conquered the deuil , and sinne , but also ●ade vs able to merit , & to conquer them both ? or rather is it not farre more glorious to Christ , and a greater confusion to the deuil , that Chri●● conquereth him , and sinne daily in vs , & by vs , then if he had only on● subdued them for vs ? for by making such weake ones , as we are , daily ● treade them vnder our feete , his conquest , and triumph is farre mo●● glorious , his mercy to vs more manifest , his enemies , and ours , mo●● confounded , and we infinitlie more obliged to him , in which respe●● we may truely say with the Apostle . 1. Cor . 1.5 . Deo gratias qui dedit nobis victoriam thanks be to God , who gaue vs victorie : but how by our selues ? no , but p● Dominum Iesum Christum , Ibid . by our lord Iesus Christ , from whose grace , and merits proceed all our force , and habilitie , all our good woorks , our iust●fication , S. Aug. ep . 105. contra pelagian . and saluation , in which respect S. Augustin saith , that whe● Christ crowneth our merits , he crowneth his owne gifts .

38 Threfore as our doctrin concerning the merits of works , remi●mission of sinne , and iustification , is glorious to our sauiour , ( teachin● that his merits were of sufficient force , with the helpe of his grace , t● make vs merit , to cleanse , and wash away our sinnes , to renew vs i● soule , and to make vs as truely iust , as before we were truely sinners ) s● the contrarie opinion of our aduersaries , is not only dishonorable t● our sauiour Christ , yea blasphemous , ( as I haue signified ) but also pernicious to common welth , for that it serueth to no other end , but for very couer , and cloke to sinne , yea for an incouragement thereto , seein● that whosoeuer is imbued with this doctrin , must needs thinke it boo●telesse for him to labour either to cleanse his soule from sinnes past b● repentance , and penance , or els to preserue it in puritie , for the time t● come , perswading himselfe , that he is , and alwaise shall be pollute● with damnable sinnes , doe he what he can , and yet not with standin● that he shall be still iustified by the imputation of Christs iustice , an● thereby be the child of God , the temple of the holly Ghost , and coheir with Christ ? and therefore will any man that is thus perswaded , ca● greatelie what he doth ? no truely , or at least he needeth not to care , i● this doctrin be true , in which respect it is no lesse preiudicial to common welth , ( as I declared more amply in the 35. chapter ) then repugnant to the verity of our holly scriptures , and to the doctrin of all th● ancient Fathers .

39 Herevppon I conclude , that seeing it is euident by all this discour● concerning iustification , that when we are iustified our sinnes ar● through the merits of Christ , truely remitted , and our soules by the infusion of the holly Ghost , purified , renewed , illuminated , and sanctified , and that thereby we become temples of the holly Ghost , the children of God , heyres to his eternal kingdome , and are therefore mo●● acceptable , and deare vnto him , it must needs follow , that whosoeuer ●iueth , and perseuereth in this state of Christian iustice , he is a perfect christian , and continuallie vnited with God , not with standing the humane frailties , and imperfections whereto the iustest man is subiect in this life : For although the said imperfections , ( or venial sinnes ) can not stand with the perfect puritie of the next life , forasmuch as they are not directlie S. Tho . 1.2 . q . 87. ar . 5. & q . 88. ar . 1. primum & 22. q . 105. 1. 1. repugnant to the law of God , they doe not exclude vs either from the perfection of this life , or yet from Chap. 37. nu . 88. true iustice , as I declared in the last chapter , S. Aug. li . de natu . & grat . ca. 38. S. Aug. ep . 108 & li . 50. hom . ho . 40. Chap. 37. besids that they are not alwaise committed , and being committed , they are ( as S. Augustin teacheth ) daily remitted through the repentance , penance , and prayers of the iust , so that then the soule , being both purged from those imperfections , and also adorned with grace , and the habits of all vertue , remaineth pure , immaculat , and irreprehensible before God , yea most faire , and beautifull in his sight , according to all those testimonies of the holly scriptures , and Fathers , which I haue alledged before to this purpose .

40 Now then to proceed , hauing declared in the last chapter in Nu . 78. 79. & 80. what consisteth christian perfection , and felicitie , Nu . 77. who they are that arriue vnto it , and by what meanes it is obtained , I will now apply the same , and all my former discourse to common welth , showing how it is made no lesse happy , then particuler men who are members of it .

41 This may sufficientlie be gathered , and inferred of that which I haue alreddy discoursed : For seeing the felicitie , and happines of the whole common welth , and of euery member thereof , is all one , ( as I proued in the fourth chapter ) it cannot be denied , but that the meanes also to beatifie , or make happy the common welth , must needs be the same that geeueth happines to euery part thereof : for as when euery part of the boddy is sound , and healthfull , the whole boddy is sound , and well disposed : soe also the whole common welth must needs be happy , when euery member thereof ( that is to say euery particuler man ) is happy .

42 Seeing then I haue proued that no man can obtaine true vnion with God ( which is the end , and felicitie of euery man ) but by the perfect exercise , and practise of the Catholike Roman religion , it is consequentlie euident that common welth cannot be vnited with God , but by the same meanes , especiallie for two causes declared before , the one , because perfect vertue , ( which is the stay , and principal piller to vphold common welth ) cannot otherwaise be had but by the Catholike religion , and the other because true vnion with God , ( wherein consisteth the end , & felicitie of common welth ) is also the special effect thereof .

43 And to the end that this may be the more manifest , and that I ma● with all cleare a principal difficultie controuersed betwixt our aduersaries and vs , concerning the meanes whereby the christian religio● doth vnit man with God , ( they ascribing it to only faith , and we rathe● to charity then to faith , though in deede to the concurrence of both , an● of all other vertues , yet in such sort , that faith is vnderstood to be th● foundation , and charitie the consummation of the whole building to the end , I saye , that this may appeare , I will first proue that our vnio● with God is properly the effect of perfect charity , and then I will euidently show , that the vertue of perfect charity , is proper only to th● Catholike Roman church , and not to be found in the congregation of Lutherans , or Caluinists , or of any other sectaries of these dayes , wher● vppon it must needs follow , that the religion which the Catholike Roman church teacheth , vniteth man with God , and consequently geeueth true felicitie to comon welth .

44 Therefore for as much , as our vnion with God , and consequentl● the felicitie of common welth , is wrought by our iustification , whic● our aduersaries attribut wholly to faith , I will here show the excellencie , or rather the preeminence of charity , before faith , in the woork● of iustification , thereby to show also , how our vnion with God , an● the true felicitie of common welth , is principally wrought by charity

45 Let vs then consider how much the Apostle himselfe preferret● charitie before faith for iustification , seeing he saith , that though h● should haue all faith , 1. Cor . 13. yea such as might remoue mountaines , yet if he had no charitie , he were nothing , & further comparing them together for woorth and valew , Ibid . he concludeth expresselie , that of faith , hope , and charitie ; maior horum charitas , the greatest of these is charitie : and treating els where o● iustification , he saith also , that the faith which is necessarie thereto , is fides quae per dilectionem operatur , a faith which woorketh by loue , or chariti● wherein he signifieth plainely , that charitie is ( as the schoolemen speake ) the forme , or that which geeueth viuacitie , life , and operation to fait● in the act of iustification ; as the soule geeueth life , and operation to the boddy , which in the greeke text is more euident , then in our latin , fo● that the woord operatur in latin , is in the greeke euergoumeny , that is to saye , mota , or acta , moued , or stirred , geeuing to vnderstand , that faith when it iustifieth , is moued , or styrred by charitie , as the body is by the soule , whereuppon it followeth not only that faith with out charitie is ( as S. Iames woorthilie tearmeth it ) inanis vaine ( so farre foorth as concerneth iustification , but also that charitie farre excelleth faith in woorth , and dignitie , as much as the forme excelleth the matter , and the soule the boddy . Whereby two absurd heretical opinions of the sectaries are clearely confuted , the one of Luther , who teacheth , as you haue heard , Chap. 35. nu . 5. Luther . in ca. 2 ad Galat . in the 35. chapter , that fides sine charitate , & ante charitatem iustificat , faith iustifieth with out , & before charitie , whereas the Apostle teacheth , as you see , the flat contrary , to wit that the faith which iustifieth , must be such a faith , as shall woorke or be moued by charitie , and therefore it cannot possibly iustifie with out , and before charitie , no more then the boddy can doe the functions requisit thereto , or yet liue , with out the soule .

46 The other absurd opinion confuted by this place of S. Paule , is of Caluin , and all other sectaries at this day , who hold , Caluin in Antidoto concil . ad art . 11. sess . 6 & li . 3. instit . c . 16. sect . 1. that albeit charitie doe , and must needs concurre with faith to iustification , ( because faith cannot be with out charitie , as they fondly affirme ) yet the act of iustification , is to be attributed , say they , only to faith , and not all to charitie , wherein , they say as wisely , as if they shuld affirme that mans actions are to be attributed wholly , and only to the boddy , and not at all to the soule , where as it is euident in the Apostle , that , as all mens actions are principally to be ascribed to the soule , from whence proceedeth his life , and operation , soe also the act of faith in iustification is cheefely to be attributed to charitie , which geeueth life , and operation vnto it .

47 Therefore S. Augustin saith , fidem non facit vtilem nisi charitas , S. Aug. de trinit . li . 15. ca. 18. nothing maketh faith proffitable but charitie , and in an other place , sine amore fides nihil prodest , with out loue faith nothing proffiteth , where vppon it followeth , that seeing faith doth iustifie , as the apostle teacheth by the meanes , and operation of charitie , much more doth charitie iustifie which geeueth life , and operation to faith , S. Aug. de natu . & gra . ca. vlt . in which respect S. Augustin maketh no dout at all to saye thus , caritas inchoata , inchoata iustitia est , caritas magna , magna iustitia est , caritas prouecta , prouecta iustitia est , caritas perfecta , perfecta iustitia est : charitie begunne , ( that is to saye vnperfect ) is vnperfect iustice , greate charitie , is greate iustice , charitie increated , is increased iustice , perfect charitie , is perfect iustice . Thus saith this ancient , and most learned father , not denying iustification by faith , but geeuing to vnderstand whence proceedeth all the force , and efficacie of faith in the woorke of iustification : and therefore also in his treatise vppon S. Iohn , Idem in Ioan . tract . 83. he proueth notably that all the summe of christian religion is reduced to charitie , because he which truely loueth God , must needs both beleeue , and hope in him , where as euery one which beleeueth , doth not hope in God , and loue him , to which purpose he saith also els where , Idem in ep . 1. Ioan . tractatu 5. dilectio sola discernit inter filios Dei , & filios diaboli , only loue , or charitie , doth discerne , or distinguish betwixt the children of God , and the children of the deuil .

48 Furthermore our Sauiour himselfe sufficiently signified the eminent excellencie of charitie , and the power it hath to iustifie , when he abridged the whole law , into the loue of God , and of our neighbour , saying , Matth . 22. in his duobus mandatis pendet vniuersa lex , & prophetae : vppon these two commaundements dependeth the whole law , and the prophets : wherevppon the Apostle also saith , Rom . 13. plenitudo legis dilectio , the plenitud , or accomplishment of the law , is loue , or charitie , and there vppon it also followeth that charitie doth iustifie , for he which fulfilleth the law , is iust , and a perfect christian ( as I haue proued in the last chapter ) and therefore seeing that he which hath true charitie , Chap. 37. nu . 77. 84. 85. & 86. doth thereby fulfill the law , he must needs also therebie obtaine true iustice , and christian perfection : in which respect the Apostle calleth charitie , vinculum perfectionis , the bond of perfection , Coloss . 3. saying , induite vos &c. put vppon you the entrailes , or bowels of mercy , benignitie , humilitie , modestie , patience , bearing one with an other &c. super omnia autem haec caritatem habete , quod est vinculum perfectionis , aboue all these , haue charitie which is the bond of perfection . And S. Peter also exhorteth vs to haue mutuam caritatem ante omnia , 1. Pet . 4. mutual charitie aboue all other things , and the reason is because charitie geeueth perfection , and connexion to all other vertues : for with out it , there is no true vertue , S. Aug. de verb . Domini ser . 53. ca. 6. and where it is there are all vertues , sola charitas est , saith S. Augustin , quae vincit omnia &c. It is only charitie which ouercommeth all things , with out the which all things are nothing woorth , and which draweth all things vnto it , wheresoeuer it is .

49 More ouer such is the prerogatiue of charitie a boue all other vertues , that no other but it can make a man truely good , and vertuous , Aug. ep . 52. and therefore S. Augustin saith , non faciunt bonos vel malos mores , nisi boni vel mali amores , nothing but good , or euil loues , maketh good , or euil manners , and in an other place he affirmeth , that charitie is the precious margarit , Idem tractatu 5. in ep . Ioan . S. Aug. de natura , & gratia . ca. 38. with out the which , nothing can proffit vs , and which alone , if we haue it suffiseth : and againe in an other place , speaking of the righteousnes of Abel the iust , he ascribeth the same to charitie only , saying , qua vna verè iustus est , quicunque iustus est , by the which ( charitie ) alone , he is truly iust whosoeuer is iust , not meaning , that charitie can euer iustifie , or yet be alone with out faith , and other vertues , but that it only hath this preeminence aboue all other , to consummat and perfect the rest , and that when it is once had in perfection , there needeth no more to be added to perfect iustification , nor consequentlie to true vnion with God , for he that is iustified , is truely vnited with God , and the more iust he is , the greater is his vnion with God , and therefore seeing charitie doth consummat , & perfect our iustification , it doth principallie woorke our vnion with God , S. Dionis . Areop . li . de diuines nom . ca. 4. par . 1. & 2. Chap. 20. & 21. in which respect S. Dionisius Areopagita calleth it virtutem vnificam , connexiuam , adunatiuam , & commiscentem , a vertue which combineth , vniteth , knitteth , and mingleth together , whereby he signifieth the force it hath to vnit , and conioine man with God in such sort , that they become , as it were both one , as I haue showed amply when I treated of contemplation , and particulerly of the vnitiue waye .

50 This the Apostle signifieth when he saith , qui adhaeret Deo , vnus spiritus est , he which adhaereth , that is to saye is vnited with God , is one spirit with him , and that this is wrought principallie by charitie , 1. Ioan . 4. S. Iohn signifieth plainely , when he saith , Deus est charitas &c. God is charitie , he that dwelleth in charitie , dwelleth in God , and God in him , and againe : si diligamus inuicem , Deus in nobis manet , if we loue one another , God remaineth in vs. Ibid . Also our Sauiour himselfe witnesseth the same , saying , qui diligit me , sermonem meum seruabit &c. he which loueth me will keepe my commaundments , and my father will loue him , and we will come vnto him , and make our abode with him . Thus saith our sauiour , teaching as you see , that not only the obseruation , & keeping of his commaundments , but also his , and his fathers vnion with vs , is the speciall effect of our true loue of him , that is to saye of perfect charitie .

51 Whereby it may appeare how absurdly Luther , and his followers doe ascribe all our vnion with God , to only faith , alledging for that purpose the woords of the prophet Osee to the people of the Iewes , Osee 2. speaking of their last conuersion , sponsabo te mihi in fide , I will espouse thee vnto me in faith , in which woords of the prophet , fides , is not of necessitie to be vnderstood , to signify the faith whereby we beleeue , and are iustified , ( as Card . Bellarmin noteth very well ) but the fidelitie which God vseth in performance of his promises towards vs , Bellar . de iustific . li . 1. ca 23. Osee 2. in which sence he promised to espouse his people in fide , in faith , that is to say fideliter , faithfully , or assuredly , as he saide immediatlie before , sponsabo te mihi in iustitia , iudicio , & in misericordia , I will espouse thee vnto me in iustice , iudgement , and in mercy , which may very well be vnderstood to signifie iustly , and mercifullie .

52 But though fides shuld there signifie beleefe , or a iustifying faith , yet our aduersaries shuld gaine nothing thereby , 1. Cor . 1● . seeing that faith doth not otherwaise conioine vs with God , then as it iustifieth , to wit per dilectionem , by loue , or charitie , by the meanes , and force whereof , it woorketh both those effects , and therefore howsoeuer it may be saide , that faith doth make the espousal , or contract betwixt God , and our soule , yet , it is charitie which maketh the matrimonie , and perfect Vnion betwixt him , and vs , as it is sufficientlie expressed throughout all the canticles , where the coniunction of Christ , with his church , or with a faithfull soule , is signified by a continual allegorie of two passionat louers , or the bridegroome , or the spouse languishing , as it were , with the lo●● one of the other , S. Bern . in in cant . serm . 1. in which respect S. Bernard calleth the canticles Ep● talamij carmen , or carmen nuptiale , a wedding , or mariage song , ( betwixt t● bridegroome , and his spouse ) exprimens , saith he , castos iucundosque co●plexus animorum &c. expressing the chast , and pleasant coniunction of the minds , and the mutual charitie of their affections one to an other .

53 Thus then we see , what is the special force , and effect of charitie , t● wit , to conioine , and vnite vs with God , whereby it appeareth that a●though faith is woorthily esteemed to be the foundation of our iust●fication and vnion with God , Haebr . 11. ( for as the Apostle saith , accedentem ● Deum oportet credere &c. whosoeuer commeth to God must beleeue &c. and si● fide impossibile est placere Deo , with out faith is is impossible to please God ) y● charitie is the consummation , and perfection thereof , which the mo●● ancient , & learned fathers of Gods church doe teach expresselie .

Origen . in in cap . 4. ep . ad Rom . S. Ignat . ad ad Philippens . 54 Puto , saith Origen , quod prima salutis initia &c. I think , that the fir●● beginning , or the very foundation of our saluation is faith , the augmentation or encrease of it hope , and the perfection , and toppe of the building , charitie . Th● like saith S. Ignatius disciple to S. Iohn the Euangelist , principium vit● saith he , est fides &c. The beginning of life is faith , the end of it loue , or charitie and both ioyned , and vnited together doe perfit the man of God .

Clemens . Alexand . li . 2. stromat . S. Aug ser . 20. 55 Also Clemens Alexandrinus saith , praecedit fides , &c. faith goeth before , feare raiseth the building , and loue doth consummat , or end it . Finally t● omit diuers others for breuities sake , S. Augustin saith , Domus Dei credendo fundatur &c. The house of God is founded by beleefe , erected , or raised b● hope , and perfited , or finished by charitie .

56 Loe then how vniforme is the doctrin of these most learned , an● ancient fathers , and conforme to the holly scriptures before alledged all teaching that our iustification , and consequentlie our vnion wit● God , is perfited by charitie , in which respect , we doe truely say , that charitie doth iustifie , yet not soe , that we deny iustification by faith , but rathe● establish it , signifying wherein consisteth the life , and efficacie of a iustifying faith , 1. Cor . 13. quae per dilectionem operatur , ( as the Apostle saith ) which woorketh , or rather is moued , and made to woorke by charitie . And therefore whereas the Apostle speaketh oft times of iustification by faith , he neuer saith , or euer meaneth , that faith iustifieth alone , without charitie and other vertues , but that it iustifieth , as the beginning and first disposition to iustification , and the meanes to obtein all other things necessarie thereto , S. August . de praedestinat . sancto . c . 7. as S. Augustin teacheth expresslly saying , Ideo dicit Apostolus iustificari hominem , &c. Therfore the Apostle saith that man is iustified by faith , not by woorks , because faith is geuen first , by the which the rest are obteined , which ar pro●erlie called woorks , wherein we liue iustly . So he .

●7 And this shall suffise for this time , for so much as concerneth iusti●●cation , whereof I meane to treate more amply in the third part , and to declare further , how faith , and woorkes doe iustifie , and what works ●re excluded from iustification , with diuers other things pertaining to ●his question , contenting my selfe for the present , breefely to haue ●howed the excellent dignitie , and efficacie of charitie in working our ●●stification , and vnion with God , wherein consisteth the felicitie of ●an , and common welth . I will therefore now proceede to show that ●his most excellent vertue of charitie is proper to the Roman Catholi●es , and not to their aduersaries , whereby it will euidentlie appeare , ●hat the common welth cannot attaine to true felicitie , but by the Catholike Roman religion .

●8 It is therefore to be vnderstood that some of the woorthyest , and ●ighest fruits of perfect charitie , or the loue of God , are those most excellent points of perfection , which our sauiour recommended vnto vs , no lesse by his example , then by his doctrin , to wit , the continual cari●ge of our crosse , the contempt of the world , and the mortification , or chastisement of our owne bodies for the pure loue of God . For soe deepe , and firme is the roote that our selfe loue hath taken in our corrupt nature , that nothing is able to extirp and root it out , and to plant in vs a true christian contempt of the world , and a holly hate of our selues , but charitas Dei , diff●sa in cordibus nostris , Rom 5. per spiritum sanctum qui datus est nobis , The charitie , or loue of God spread in our harts by the holly ghost , which is geeuen vs , whereof the power , and force , exceedeth all natural power , and therefore the Apostle saith , neither death , nor life , nor Angels , Rom . 8. nor principalities , nor powers , nor things present , nor things to come , neither might nor hyght , nor depth , nor other creature , shall be able to seperate vs from the charitie of God , which is in Christ Iesus our Lord . Also the spouse of Christ in the Canticles , feeling in her selfe the admirable force , and power of his loue , Cant . 8. woorthily compared it to death , saying fortis vt mors dilectio , loue is as strong as death , geeuing to vnderstand that euen as death killeth , & destroyeth the body , depriuing it of all sence , mocion , and operation , soe also true loue of God , suppresseth , and conquereth all the inordinat affections of the soule of man in such sort that he dieth wholly to the world , and himselfe , & liueth only to God , saying with the Apostle , Galat . 2. I liue not now , but Christ liueth in me .

59 The experience hereof hath benne sufficientlie seene in those holly men , of whose admirable austerities , ( surpassing the power , and strength of humane nature ) I treated amply in the last chapter , in whome Theodoretus ( who wrote the liues of many of them , Theodoret . histor . religiosa , orat . de charitate . aboue a 11. hundreth yeres agoe ) showeth notably the stupendious force , of Gods loue ▪ prouing euidentlie that the voluntarie asperities , of hunger , cold , fasting , watching , and other mortifications which they endured , excelled all the labours , and trauailes that any sort of men what soeuer , vndergoe in any state , or condicion of life in this world , which he attributeth wholly to the force of a deuine loue , where with they were enflamed , describing the notable effects thereof in a large discourse , whereof I thinke it not amisse to lay downe some part here , as well for our edification , as for our better instruction in this point .

60 Therefore this ancient father hauing exemplified the greate force of charity , first in Moyses , and after in S. Paule , alledgeth his woords to the Romans , Rom . 8. Quis nos separabit à charitate Christi ? &c. who shall be able to seperat vs from the loue of Christ ? shall afflictions , anguish of mind , &c. And then ( saith Theodoretus ) the Apostle showeth the cause of this sufferance , saying , in his omnibus superamus propter Deum , qui dilexit nos , in all these we ouercome for God , who loued vs , for considering who we are , and what benefits we haue receiued , and that we did not preuent God with our loue , but were preuented by him , yea and were beloued of him , whiles we hated him , and were reconciled to him , when we were his enemies , not by any sute , or petition of ours , but by his owne sonne , whom he sent as embassadour vnto vs , ( in so much that we , who had donne the iniurie were inuited , and allured by him which had receiued it ) and furthermore pondering with our selues , the crosse , passion , and death , that the sonne of God suffred for vs , and the hope of resurrection that he hath geeuen vs thereby , we ouercome all difficulties , and comparing the memorie of our benefits , with our corporal afflictions , which are but transitorie , and short , we doe willinglie endure them : for when we ballance , and waigh all the troubles of this life with our loue to God , we find them very light , and though we collect , and gather in our minds all the pleasures , and delites of the world , and consider on the other side , the loue that we owe to God , they doe appeare more vaine and vanishing then a shaddow , and more fraile then the fading flowers of the spring .

61 Thus he , and after a while prosecuting still the same matter he addeth . Qui ergo diuinum accepit amorem , &c , he therefore that hath receiued the loue of God , contemneth all earthlie shings , treadeth vnder his feete all the pleasures of the boddy , he despiseth ritches , glory , and all honour of men , he esteemeth the Imperial purple no more then cobwebs : and precious stones to be no better then peble stones in the sea coast : he holdeth not bodilie health for any happines , nor sicknes for calamitie , nor pouertie for miserie , neither doth he measure felicitie by ritches , and delites , but thinketh all these things to be most like to the fleeting water of a riuer , which passeth a long by the trees planted on the banks , and stayeth not at any of them .

62 Finally this graue , and learned authour hauing after many other notable sentences , and aduises , concerning the effects of charity , alledged the examples of the greate torments that the Apostles , and innumerable martires of Gods church , being inflamed with this heauenlie fire , most willingly suffred , he returneth to those holly men of whose voluntarie penances , and austerities he had treated before , saying , Huius quoque pulchritudinis amore capti , noui Athletae &c. These late , or new champions being also surprised with the beauty of this loue , vndertooke those greate combats , which exceeded the nature of men . Thus farre Theodoretus : showing , as you see , the admirable force , and notable fruits of charitie in those holly hermits , monks , and religious men who being inflamed with the feruent loue of God , serued for patterns , and examples to the world of true mortification , and Christian perfection in his dayes : And therefore to the end we may now discerne , and discusse in what church , and profession of Christians , these , and other true frutes of perfect charity are practised , it shall suffise that we only consider , what I haue alreddy treated concerning the same , which may also serue for a recapitulation thereof , and euidentlie show that they abound , and florish in the Catholike Roman church , and that Lutherans , and Caluinists , cannot claime to themselues so much as any shadow thereof .

63 For this purpose I will touch only 4. principal effects , or fruits of charitie , whereof the first shall be that which I haue now lastly mentioned , and was practised in greate perfection by these holly men of whome Theodoretus treateth : to wit , a true , & holly hatred of themselues , showed by the continual cariage of their crosse in the exercise of penance , and mortification , or chastisement of their flesh .

64 Now then that , this effect of perfect charitie is no lesse manifest at this day , then it alwaise hath benne in our Catholike Roman church , it is cleare both by our Catholik doctrin concerning the necessitie therof , and also by the continual practise of it , euident in infinit numbers , as well of seculer , and lay men , as of religious and cleargy men , exemplar euen at this day in all kind of mortification , I meane not only such mortification as the Catholik church ordaineth , and enioineth to be generally vsed at certaine times , but also many particuler , and priuat penances , as frequent , and rigorous fasts , disciplins , haire cloth , laborious peregrinations , watching , and diuers other austerities partly prescribed by the ancient rules of religions with in the first 400. and 500. yeres , ( as I haue signified before in the 36. chapter , ) and partly enioined in some cases by ghostly fathers , and partly voluntarilie vndertaken , an● practised by particuler men of all states to satisfie the iustice of God fo● sinnes past , ( through the merits of our sauiours suffrings , and satisfa●ction ) to preuent future sinnes , by the repression of concupiscence , t● obtaine Gods mercy towards other men , as well for the conuersion o● sinners , as for the releefe of their temporal necessities , and finally t● conforme their liues to the liues of our sauiour , of S. Iohn Baptist , o● the Apostles , & of all the holly men of the primatiue church , of whose seueritie , and rigour in all kind of penances , and mortifications , ● treated amply in the aforesaid 36. chapter , where I also declared th● continual practise thereof from our sauiours time to these our dayes ▪ by a continual succession of ages , and times , so that it cannot be denied , but that the vse and custome thereof , and consequently this notable fruit , and effect of charitie , both is , and alwaise hath benne euiden● in the Catholike Roman church .

65 But now on the other side , if we consider either the doctrin , or ye● the practise of our aduersaries , we shall find them to be vtterly voide● thereof , as it hath appeared sufficiently in diuers parts of this treatise , especiallie in the 35. chapter , See the 35. chap. where I layed downe diuers points o● their doctrin , wholly repugnant to all mortification of the flesh , teaching such a free remission of sinne by the merits of Christ , that all our voluntarie penances are in their opinion derogatorie to Christs merits , and satisfaction : besids that theire doctrin also of iustification by only faith , and of a Christian liberty , exempting vs from all obligation of external woorks , Ibidem . doth wholly exclude all penance , and chastisement of the flesh , as needeles and superfluous : And therefore no meruel that they haue no exercise amongst them at all of mortification , whereof they are such open aduersaries , that they exclaime against nothing more then the practise thereof in the Catholik church .

66 So that of this most notable effect of charitie they haue not so much as any pretence , whereby the common welth is infinitly endammaged both spirituallie , and temporallie , for as the restraint , and mortification of the flesh , doth notablie represse vice and aduance the vertue of temperance , which ( as I haue declared in the ninth chapter out of Plato , ) is a most political vertue : soe also the general libertie of the flesh must needs foster , and nourish all kind of vice , and breede generallie greate intemperance , and enormitie of sinne , to the greate offence of God , & breach of political lawes , and consequentlie to the greate preiudice of common welth : and thus much for the first fruit of perfect charitie .

67 An other special fruit , and effect thereof is , the obseruation of the commaundments of God , and of the Euangelical counsels : and first touching the commaundments , the same appeareth euidentlie by our sauiours owne woords alledged before , to wit , Si quis diligit me , sermonem meum seruabit &c. if any man loue me , 1. Ioan . 14. Matth . 22. he will keepe my commaundments &c. as also in that he abridged the whole law into the two precepts of charitie , to which purpose also the Apostle saith , plenitudo legis dilectio , the fulnes or accomplishment of the law is loue , or charitie , Rom . 13. and finallie S. Iohn teacheth that . Haec est charitas Dei vt mandata eius custodiamus , This is the charitie , or the loue of God , that we keepe his commaundments . 1. Ioan . 5.

68 Now then heere we are to consider whether this fruit of charitie be to be found in the Catholike Roman church , or amongst the sectaries , and first concerning them , it is manifest that they are in this point as I may say rei confitentes , so guilty that they confesse their fault , teaching that the commaundments are impossible to be kept : yea Luther Melanchthon , See chap. 35. the Antinoni , and the rigid Lutherans affirme , that the commaundments are abrogated by Christ , as appeareth in the 35. chapter , whereto tendeth also all their doctrin concerning iustification by only faith , and our Christian libertie , which Luther teacheth to be such , Luther de christia . libert . Item ad c . 2. ad Galat . Item in ep . c . 7. ep . 1. ad Cor . that we are bound to nothing but only to beleeue , and confesse God , and that in all other things , we are free , and left to our owne libertie , as I haue also declared more at large in the 35. chapter : and therefore it is euident by the doctrin of these Archsectaries , that they neither kept the commaundments , nor thought it needefull to doe it , no nor yet , as it may be presumed ; euer so much as endeuored to keepe them : for no man is soe simple to take paines , to doe that , which he thinketh to be but needeles , and impossible .

69 The like may also be said with greate reason of all Lutherans Caluinists , and other sectaries who beleeue , and follow this doctrin of their maisters : so that I may well conclude that this most excellent effect of perfect charitie , to wit the obseruation of the commaundments , or law of God , is not to be found amongst these aduersaries of the Catholike Roman church , where vppon it also followeth that their congregations can not be the true church of Christ , seeing that almighty God promised in the old testament , to geeue his holly spirit to his seruants in the new testament , whereby they shuld obserue his commaundments , as appeareth in the prophet Ezechiel , who speaking of the church of Christ , saith in the person of almightie God , Ezech . 6.36 . Spiritum meum ponam in medio vestri &c. I will place , or put my spirit in the midst of you , and I will make , or cause that you shall walke in my precepts , and keepe my iudgements . Thus saith the prophet , whereby it is euident that the commaundment of God shall be fully obserued in the church of Christ .

70 And if this be denied it must neede follow that the church of God had greater priuiledge , and assistance of his grace , and holly spirit vnde● the law of Moyses , then it hath now in the law of grace : And this I say , for that it is euident , that in Moyses his law the commaundments , and law of God were exactly fulfilled , as the scripture testifieth of diuers holly men in that time , Iosue ca. 11. as namely of Iosue , saying , non praeteriit de vniuersis mandatis , ne vnum quidem &c. he did not let passe , or transgresse so muc● as one of all the commaundments which God commaunded to Moyses .

3. Reg . c . 15. 71 Also of Dauid we read in the booke of kings , that fecit rectum in oculis Domini &c. he did ●hat which was right , ( or iust ) in the sight of God , and did not decline from all those things ( that is to say from any of those things ) which God commaunded him all the dayes of his life , except in the matter of Vrias . besids that he signifieth of himselfe , that he performed the commaundments of God with all facilitie by the helpe of his grace , and therefore he saith viam mandatorum tuorum cucurri &c. Psal . 118. I ranne the way of thy commaundments when thou didest dilate my hart . In life manner the Euangelist witnesseth of Zacharias , and Elizabeth , ( as I haue signified in the last chapter ) that they were both iust before God , Luc . 1. walking in all the commaundments , or iustifications of our Lord with out blame .

72 Seeing then these , and many others no dout , kept the commaundments of God vnder the law of Moyses , it were very absurd , and iniurious to Christ , to say that the commaundments are impossible to be obserued in his church , which hath receiued of him the law of grace , and aboundance of his spirit , and a promise of his continual assistance vntill the end of the world , besids that he himselfe also witnesseth that his yoke is sweete , Math . 11. 1. Ioan . 5. and his burden light , and S. Iohn saith that mandata eius grauia non sunt , his commaundments are not heauy , yea and the psalmist testifieth that they are dulciora super mel , & fauum , sweeter then hunny , and hunny combe . Psal . 18. what meruel then that good , and holly men being assisted with Gods grace , and holly spirit , doe not only receiue infinit sweetenes and consolation in the obseruation and performance of the commaundments , but also doe exceede , or goe beyond them , performing much more then is commaunded ? as I haue alreddy proued before when I treated of the Euangelical counsels , and will also proue more particulerly after a while .

73 In the meane time I inferre herevpon that the comaundments of God are not impossible , but easy , and sweete by the helpe of Gods grace which I could confirme by infinit places of Scriptures , and Fathers but that for breuities sake I must remit all this question to be handled mo●e at large in the third part of this treatise : therefore for the present , I ●ish it to be noted , that the fathers abhorred this opinion of the secta●ies , as impious , and blasphemous , and therefore S. Basil saith ,

S. Basil in orat . in il●ud Attende tibi . non longè à principio .

S. Chrisost . ho . 8. de poeni●ent circa medium .

S Paulin ep . ad Celantiā inter ep .

S. Hieron . li . 1 ep . 14.

S. Aug. li . de natura & gratia . ca. 69.

imptum est ●icere impossibitia esse spiritus praecepta , it is a wicked thing to say that the prae●●pts of the holly ghost are impossible to be kept and S. Chrisostome in like man●er , nequaquam , saith he , dominum acouses , &c. doe not thou accuse our Lord , he ●●th not commaund impossible things , multi ipsa superant praecepta , many doe ●●rpasse ; or goe beyond the praecepts themselues : and S. Paulinus to the same ●urpose saith nec sufficit quod iusta non facimus &c. neither doth it suffise vs , ●at we doe not those things which are commaunded , except we also pronounce him ● be vniust , who commaunded them , whiles we complaine that the very authour ●f equitie did commaund things not only difficult , and hard , but also impossible . ●inallie to omit others S. Augustin saith thus , eo ipso quo firmissimè credi●●r &c. for as much as it is most firmelie beleeued that God being iust , and good , ●uld not commaund impossible things , we are heereby admonished both what to ●e in those things that are easy , and also what to craue of God in those things ●hich are hard , or difficult : for all things are easy to charitie , whereto alone the ●urden of Christ , ( that is to say Christs law , or commaundment , ) is light .

74 Thus saith this holly father geeuing to vnderstand two things , the ●ne that to affirme God to haue commaunded things impossible , were to accuse him to be neither good , nor iust , which is no lesse then meere blasphemy , and impiety : and the other is , that the hardest commaundments are easyly performed with the helpe of charitie , which therfore ●he saith we ought to craue of God in our prayers , whereby he also teacheth that the obseruation of the commaundments , or law of God , is and effect , or frute of charitie , as I haue showed before .

75 And now to say some what particulerlie of the Roman church , it is euident that in it is the true obseruation of Gods law , and commandments not only because it is the true church , and spouse of Christ , and practiseth all the meanes that God hath ordained for the performance of his law , ( as I haue proued sufficientlie before ) but also because the Euangelical counsels of Christ ( which include the commaundments ) are fully and exactly obserued therein , as appeared in the 25. 28. 29. 30. and 31. chapters , where I haue manifestlie showed , that the Roman Catholikes only , haue the true imitation of Christ , by the obseruation of the Euangelical counsels , besids that it is no lesse manifest , that the counsels doe both include the commaundements , and also in some sort exceede them in perfection : for although Christian perfection doth consist in the obseruation of the precepts , ( as I haue declared in the last chapter , and that the counsels are referred thereto as to their end , ( being proposed , and taught by our sauiour to the end that the praecepts may be th● more perfectlie obserued ) yet they doe excell the precepts three waise

See Bellarmin li . 2. de monachis c . 6. 76 The first is if we compare together those counsels , and precepts which concerne one , and the selfe same matter , as for example the precepts forbidding couetousnes , are , non concupisces rem proximi , Thou shal● not couet thy neighbours goods ; and non furaberis , thou shalt not steale , an● the Euangelical counsel , that concerneth that matter , is voluntarie pouertie , but to forbeare to steale , or not to couet the goods of our neighbour , is not of such excellencie , and merit , as to forsake or geeue awa● all that we haue to the poore for the loue of God , whereto our sauiou● promiseth a hundreth fold in this life , and an euerlasting kingdome i● the next .

77 The like also may be said of the councel of virginitie , as that it i● more excellent , and perfect then the precept non maechaberis , thou shalt n● commit adulterie , for he which doth , for the loue of God conserue himselfe in perpetual virginitie , and chastitie , is no dout more perfect the● he , that only forbeareth to commit adultery , or fornication , as marie● folks may easily doe .

78 Secondly it is also euident , that a farre greater measure of chariti● is necessarie to the keeping of the counsels ( which require a perfec● renuntiation of our goods , and pleasures ) then to the obseruation o● the precepts only , which may be kept , and yet our goods , and modera● pleasures retained : S. Aug. ser . 18. de verb . Apostoli . cap . 11. in which respect S. Augustin saith of virgins , maio● amor , maius onus imposuit , a greater loue laide a greater burthen vppon them , ther●fore where there is greater charitie , or loue of God , there is also greate● perfection .

79 Thirdly if we compare the state of those that keepe the counsels with those that keepe the precepts only , the former no dout are o● farre greater merit , and perfection , because the counsels being perfectl● obserued , doe include the precepts , and ad more thereto , in which respect our sauiour answered to the yong man , who said that he had kep● the commaundments , Mar. 10. Luc . 18. Matth . 19. S. August . ep . 89. q . 4. ad Hilarium . adhuc vnum tibi deest &c. Thou yet wantest one thing if thou willt be perfect , goe and sell all thou hast and geeue it to the poore , an● follow me , wherevppon S. Augustin saith , magister bonus mandata legis a● ista excellentiore perfectione distinxit &c. Our good maister ( Christ ) distinguishe● the commaundments of the law , from this more excellent perfection , for he sai●● there , if thou wilt enter into life keepe the commaundments : and heere ( he saith ) if thou wilt be perfect sell all thou hast &c. So he , who also in the same plac● calleth this aduise of our Sauiour to the yong man , grande & praeclaru● perfectionis consilium , a greate , and notable counsel of perfection , Ibid . as may be seene more at large before in the 28. chapter , where I treated of the counsel of voluntarie pouertie in particuler .

80 For these respects the ancient fathers of the church doe affirme , that the Euangelical counsels doe surmount , or goe beyond the precepts . Origen saith , that they are supra debitum , and supra praeceptum , aboue , Orig . in ca. 15 ad Romā . or beyond our duty , and aboue the praecept , or commaundment of God : and S. Ambrose speaking of virginitie ,

S. Ambrosius ad Vercel . eccles . li . 3. ep . 25.

S. Paulin . Nolan . ad Sulpit . Seuerum . ep . 4.

saith non enim praecipitur quod supra legem est &c. That which is aboue the law is not commaunded , but is rather perswaded by the way of councell : and not only S. Paulinus , but also S. Augustin , doe geeue to vnderstand that virginitie , ( which is one of the Euangelical counsels ) is a woork of supererogation : to which purpose S. Pauli●us alluding to the parable of our Sauiour concerning the good Samaritan , who cured the wounded man , saith , that he which doth adde the counsel of virginitie to the praecepts , dé suo supererogat , doth lay out of his owne more then is commaunded , and shall be rewarded for it , when our Lord returneth , as the good Samaritan promised to the innekeeper , to tender , or repay him at his returne whatsoeuer he shuld lay out of his owne , more then the 2. pence which he gaue him for the cure of the wounded man .

81 And the very same application of that parable is vsed by S. Augustin not only concerning virginitie in his booke de virginitate but also els where concerning the other counsels ,

S. August . de virginitate ca. 30.

Idem li . 2. quaest . Euang . q . 19.

Idem li . 1. de Adulterinus couingiis . c . 14.

mentioned in the holly scriptures , whereof he saith thus . Haec sunt quae amplius erogantur saucio &c. These are those things , which are laid out ouer and aboue , that which was ordained ) for the cure of the wounded man , whome the Samaritan out of his mercy , ●nd compassion caused to be caried to the inne to be cured . And therefore they are said not to be commaunded by our Lord , although they are by him aduised to be offred , to the end we may vnderstand that they are so much the more gratefull , by how much more they are vndue , that is to say , by how much lesse wee are bound to vndertake them . Thus teach these two holly fathers , wherein I wish our aduersaries to note , that the tearme of supererogation applied to woorks , is not a late inuention of ours , but vsed 1200. yeres a goe , and deriued out of the holly scripture , by the ancient fathers . S. Chrisost . ho . 8 de poenitent .

82 S. Chrisostome also testifieth that multi & ipsa superant mandata , many doe passe or goe beyond the commaundments , as appeareth in the place , which I haue alledged out of him Nu . 75. S. Greg . li . 26. Moral . ca. 20. before , to proue the possibilitie to keepe the commaundments . And S. Gregory affirming also the same , saith , Alij non iudicantur , & regnant , qui etiam praecepta legis perfectione virtutum transcendunt &c. some are not iudged , and doe reigne , who do transcend , or mount aboue the praecepts of vertue , not being contented , only to fulfill that whi● the law of God commaundeth to all men , but endeuoring also with a more exce●lent desire to exhibit more , then they could heare in the general praecepts . Th● saith S. Gregory in conformitie with all the other fathers , concerni● the counsels of our sauiour .

83 Finally for as much as the heyghest perfection of Christian lif● consisteth in the true imitation of Christ , and in the perfect obseruatio● of his commaundments ( as I haue often signified before ) and that Chr● is truely imitated and the commaundments perfectly obserued , ( so far● foorth as is required in this life ) by the meanes of the Euangelic● counsels ( which cannot be perfectly practised , and performed , with o● a most excellent , and eminent charitie ) Therefore all the ancient , an● holly fathers of the church do with vniforme consent , attribute th● heyghest perfection of Christian life , to the performance of the cou●sels , in religious disciplin , as I haue signified breefely in the last chapte● and proued more at large in the 28. 29. 30. and especiallie in the 3● chapters ; whereuppon I conclude , that seeing the Catholike Roma● church hath the true imitation of Christ , by the exact practise of the Euangelical counsels , it hath also that most excellent fruit , and effect o● charity , whereof I now treate , to wit the perfect obseruation of th● commaundments of God , and consequentlie the heyghest , and all th● perfection of Christian religion : and that on the other side , the aduersaries of the Roman church , being professed enemies of the Euangelical counsels , and not obseruing the commaundments by their own● confession , ( seeing they teach them to be impossible to be kepte ) ar● therefore vtterly voide , not only of the true imitation of Christ , and o● Christian perfection , but also of perfect charity , which ( as I hau● showed before ) the Apostle calleth vinculum perfectionis , Coloss . 3. the bond of perfection .

84 And to the end thou maist , good reader , the better call to min● what I haue discoursed , and proued before concerning this point , i● may please thee to remember , that hauing deduced the doctrin , an● practise of these counsels of our sauiour out of expresse scriptures , an● the ancient fathers , not only in general , but also of euery counsel i● particuler , I showed that the saide sectaries haue no vse , or practis● thereof at all : as first concerning voluntarie pouerty , I made it maninifest , that albeit there hath benne in all ages , and times from our sauiour Christ vntill this day , infinit numbers who haue followed hi● counsel , and example of voluntarie pouertie , abandoning all their worldly welth , substance , and honours for the loue of God , and amongst them many emperours , kings , princes , and most eminent personages , ( eminent I say for their temporal power , dignitie , and riches ) yet it was neuer heard that any Lutheran , or Caluinist would leaue the valew of sixe pence , and much lesse all his temporal commodities , and dignities , to become poore , needy , and contemptible for Christs sake .

85 In like manner I showed also the same touching the Euangelical councel of chastitie , as that notwith standing the expresse doctrin and practise thereof deliuered vnto vs by our Sauiour , and his Apostles and that innumerable holly men , and women in all succeeding ages vntill this day , haue voluntarily consecrated themselues to the seruice of God , by vow of perpetual chastity , neuertheles the Lutherans , and Caluinists , haue not so much practise of this Angelical , and heauenly vertue , as painimes had , amongst whome it was heyghly esteemed , and practised by many , ( as I showed euidently in the 30. chapter ) whereas these professors of the new Ghospell , and pretended reformers of the world doe with might , and maine impugne it , teaching a most carnal and absurd doctrin , contrary to experience , and comon sence , to wit , that it is no more possible to liue chast , then to liue with out meate , besids that , to exclude , See the 30. chap. and debarre men from the special meanes to attaine vnto it ( I meane from Gods grace and assistance ) they teach also , that it is no more lawfull to craue of God the gift of chastitie , then the gift , or grace of prophesie , or of doing miracles : also that a man may be diuorced from his wife , and marry againe for many causes , and that Poligamie , or the hauing of many wiues at once , is not forbidden in the new testament , but indifferent to be vsed , or left at our pleasure , for so teacheth Luther , and other of the sectaries his followers , opening a wide gappe to Mahomets beastly Alcoran , as I haue declared in the 30. chapter , where I also showed that their liues were sutable to their doctrin , being most impure , carnal , and scandalous , as I will declare further after a whyle .

86 Moreouer , touching the third Euangelical counsel of obedience , or abnegation of our selues , ( whereto our sauiour most seriously inuited euery christian man , ) I also made it manifest , that although the practise thereof hath benne alwaise euident in Gods church in religious disciplin , from the time of the Apostles vntill this day , yet the sectaries aboue named , haue not soe much as any pretence , or shadow thereof , hauing no practise of the abnegation of themselues any way in the world , no , not so much as in captiuating theyr reason , and vnderstanding to faith , seeing they reduce all matters of faith , and the sence of holly scriptures ( as all heretikes haue euer donne ) to their owne vnderstanding , and priuat iudgement , which they ridiculously call the spirit of God , euery one of them pretending to haue the infalible assistance of Gods spirit , though they be neuer so different in opinion , and doctrin of most important points of diuinitie , condemning one another of absurd , and damnable heresies : besids the luciferian , pride which Luther , Caluin , and others of them show in their owne writings , and with most odious exprobrations , doe cast in the teeth one of another , as I declared amply in the 31. chapter : soe that , it is more cleare then the sunne , that they haue no collour , or prerence at all of that true christian humilitie , and abnegation of themselues , which our sauiou● required in his seruants , and followers , wherevppon I haue inferred diuers times before , and now conclude that their congregations being vtterly destitut of all exercise , or practise of the Euangelical counsels , haue no participation of that notable fruite of charity , whereof I now treate , nor any true imitation of Christ , nor perfection of Christian religion , nor finally that felicitie which is the end of man , and common welth : and that on the other side the Catholike Roman church exercising , and performing exactly these counsels of our sauiour , and consequentlie obseruing the law , and commaundments of God ( as I haue declared before ) excelleth in all christian perfection , and geeueth true felicitie to the common welths where it florisheth .

87 And this may appeare , so farre foorth as concerneth the Euangelical counsels , by the greate benefits that redound to the comon welth by the obseruation thereof . For although the perfect practise of them cannot stand with the state of euery member of the political body , ( I meane , such as are maried men , and haue proprietie in goods , or possessions ) yet it is necessarie for the perfection of the whole common welth , that they be exactly obserued in some part thereof , and therfore I showed by diuers instances , and examples in the 31. chapter , that some things are necessarie for the whole , that are not needefull to be found in euery part : and this , I say , is euident in the Euangelical counsels in regard of comon welth .

88 To which purpose it is to be considered , that whereas there are three things especially which doe corrupt , and ruin not only the soules of men , but also whole comon welths , ( to wit , concupiscentia carnis , concupiscentia oculorum , 1. Ioan . 2. and superbia vitae , the concupiscence of the flesh , the concupiscence of the eyes , and the pride of life ) our sauiour , intending to cure these most dangerous and inueterat disseases of mankind , to the benefit as well of all men in general , ( that is to say of whole common welths ) as of euery man in particuler , proposed , like to a wise , skilfull , and pious phisition , three remedies of a contrarie qualitie , to wit the three notable vertues of single , and chast life , voluntarie pouertie , and obedience , or abnegation of our selues , practising also the same himselfe most exactly for our example , and encouragement .

89 Therefore whosoeuer doth duly follow his counsel , and example in the exercise of these three vertues , must needs be not only a good and perfect christian , ( sacrifizing himselfe wholy soule , body , goods , and liberty to almighty God ) but also an excellent member of his common welth , liuing therein most laudably with out the iniury , or offence of any , louing euery man as himselfe , benefiting all men to his power , practising profound humilitie , pacience , remission of iniuries , and all kind of vertue , and finally abounding in perfect charitie , which is the fountaine from whence floweth all perfection as well political , or ciuil , as Euangelical , and Christian .

90 And although it is not necessarie , or conuenient , as I haue said , that euery member of the comon welth , doe exactly obserue these counsels , yet it is requisit that some doe performe them in perfection , for where as most men that are transported with vice , and sinne , doe commonly measure all others by their owne infirmitie , and therefore would easily suppose , that the perfection of vertue were impossible to be obtained , if they shuld not see the perfect practise of it in some men at least , it cannot be denied , but that the example of such as performe Euangelical counsels , is an euident argument to all men that those vertues are possible , yea and helpeth to dispose , and notably moue , and incite many to the exercise thereof , if not in the heyghest perfection , yet at least in some sort , according to their state , and vocation . And therefore the couetous rich man , seeing riches abandoned for the loue of God , is moued thereby at least , lesse to affect his welth , and to vse the same well without the offence of God , or of his neighbour ; and the incontinent man , be he maried , or single , is by the example of the virgin , the sooner induced to liue continent in his vocation . Lastly the proud , and ambitious man learneth lesse to esteeme the world , and the vanities thereof , by the profound humilitie of those that doe wholly contemne it , and deny themselues for the loue of God : so that vertue is notably furthered , and aduanced in the common welth by the example of such as practise the Euangelical counsels , and not only by their example , but also by their other good endeuours of admonitions , fraternal correptions , and exhortations .

91 For ; the excellent , and singular charitie , or loue of God , which moueth them to practise perfect vertue themselues , inciteth them also to further the same in others , by all possible meanes , and to ioyne the actiue with the contemplatiue life in the heyghest perfection ; whereby the common welth is exceedingly benefited , as may appeare by all that which I haue amply laid doune before , 34. concerning the gaining of infinit numbers of soules to God , and the conuersion of innumerable nations to the Christian faith , by such only , as haue practised the Euangelical counsels : and therefore when our sauiour determined to employ his disciples in the promulgation of his law , and the conuersion of the world , he taught them the Euangelical councels , knowing in his deuine wisdome , that none could be fit instruments to induce other men to Christian perfection , ( which is repugnant to flesh and bloud ) if they did not perfectlie practise it themselues ; wherevppon I inferred , that our aduersaries being enemies to the Euangelical counsels , can neither themselues arriue to christian perfection , nor perswade other Christians to embrace it , and much lesse conuert infidels to the Christian faith : All which I haue largely debated in the 34. chapter , where I haue also declared what greate benefits , spiritual , and temporal God hath in all ages bestowed vppon princes , and their states by the prayers , and endeuours of religious men obseruing the Euangelical counsels . Finally I haue also shewed , in the same chapter , how much the first christian Emperours , and kings , as well in our cuntry , as els where haue esteemed , and honored such men , and laboured to aduance their profession : by all which it euidently appeareth , how necessarie , and beneficial the exercise of the Euangelical counsels is , not only to euery common welth in particuler , but also generally to the whole world . Thus much concerning the second effect of charitie , consisting in the performance of the commaundments , and of the Euangelical counsels of our sauiour .

92 The third fruite of perfect charity ( whereof I determined to treate ) is all kind of good woorks , for , although our aduersaries do attribute the same wholly to faith , as the proper fruite thereof , yet they are to vnderstand , that good woorks are no otherwaise the frutes of faith , then as faith woorketh , or is made to woorke by charitie , from whence they doe immediatlie proceede , and therefore are the proper frutes , and effects thereof , S. Aug. de fide & operib . c . 14. in which respect S. Augustin saith , that the Apostle commending faith vnto vs , doth recommend no other , but an holsome and Euangelical faith , cuius opera ex dilectione procedunt , the woorks whereof doe proceede from loue , Idem praefat . in psal . 13. or charity : and againe ( si fides , saith he , sine dilectione sit &c. if faith be with out charity , it shall be with out woorks , adde to it hope , and loue , and take no thought for thy woorking , for charity can not be idle . Also in the same place , Ibidem . quod credit , saith he , fidei est , quod operatur charitatis , that a man beleeueth , it is of faith , that he worketh , it is of charity . Thus he .

93 And this may be confirmed out of the Apostle , who attributeth to charitie all the effects , and fruites of vertue , saying , charitas patiens est , 1. Cor . 13. benigna est &c. charity is patient , is benigne , or meeke , charitie enuieth not , dealeth not peruersely , is not puffed vp , is not ambitious , seeketh not her owne , is not prouoked to anger , thinketh not euil , reioyseth not vppon iniquitie , but reioyseth with the truth , suffereth all things , beleeueth all things , hopeth all things , beareth all things &c. So saith the Apostle , signifying that charity is the mother of all vertue .

94 Now then , it resteth to be considered , where this notable effect of charity is to be found , whether in the congregations of the sectaries , or in the Catholike Roman church , to which purpose I shall not neede to trouble thee , good reader , with any further discourse , then with a breefe recapitulation , of what I haue treated alreddy concerning the doctrin , and liues of the sectaries , and Roman Catholikes .

95 First , for the sectaries : I haue declared at large in the 35. chapter what an absurd , pernicious , and pestilent doctrin they teach touching charitie , and woorks , as that faith only iustifieth before charitie , and with out charity , See chap. 35. ( for so teacheth Luther ) that good woorks are neither meritorious , nor necessarie to saluation , but hurtfull thereto : that the best woorks of the best men are damnable sinnes : that nothing can damne a man but incredulitie , or lack of faith : that the more wicked a man is , the nearer he is to Gods grace : that whatsoeuer our woorks are , we are sure to be saued , if we apply to our selues the merits of Christ by faith : that mens actions proceede nor of free will , but of absolut necessitie : that God moueth , and compelleth men to sinne : besids those other absurd , and impious paradoxes , Nu . 68. mencioned a litle before in this chapter touching the abrogation of the commaundments by Christ , the impossibilitie to keepe them , and our Christian liberty admitting no obligation of law humane , or deuine : wherevppon it must needs follow , ( as I haue signified before diuers times , and speciallie in the 36. chapter ) that all vertuous , and good life is superfluous , yea impossible , ( when fate doth not compell men vnto it , ) and that vice , and sinne is acceptable to God , seeing that according to their doctrin , it proceedeth of his owne mocion , and compulsion , and is his owne woorke , and therefore by a necessarie consequent must needs be good , and commendable , ineuitable , and remediles to man .

96 What then can be expected of those which teach , or beleeue this doctrin , but al wickednes , vice , and sinne ? especiallie seeing they also reiect all the meanes that may bridle lust , & concupiscence in man , as all kind of penance , mortification , and chastisement of the flesh , as I haue sufficiently declared in the 35. and 36. chapter : Chap. 35. & 36. where I also inferred vppon the premisses , that their exhortations to vertue , and reprehensions of vice , are not only booteles , and fruitles , but also ridiculous in them , being contrarie to their owne grounds , and of no other fo●ce , or effect , then a weake antidote , geeuen after a strong poison , especiallie seeing that also the liues of their cheefe maisters , and doctors , ( Luther , Caluin , Beza , and others ) were conforme to their doctrin , and so beastly as I described in the 30. chapter , and therefore no meruel though their first disciples practising their doctrin , and imitating their example , loosed the bridle to all vice , and wickednes in such sort , that their maisters themselues were ashamed of them , and exceedinglie lamented and complained thereof , as euidently appeareth by that which I haue alledged before out of the writings of Luther , Chap. 35. Caluin , Andreas Musculus , and Iohn Andrewes , which last signified plainely that the Ghospellers in Germany excused all their wickednes ▪ by the doctrin of only faith , wherevppon they wholly relied , holding good woorks , and all good christian disciplin for nothing els , but for a new popery , and monkery , ( for so saith Iohn Andrewes ) as may be seene more at large in the 35. chapter , whereto may also be added the testimonies not only of Villagagnon ( first a Caluinist , and after a Catholike ) concerning the brutish bestiality of the Geneuian ministers , and others sent by the magistrats of Geneua to Noua Francia in America , but also of Czecanonius , and Wigandus protestant writers in Germany , witnessing the greate excesse of enormities , that grew in all those parts by reason of Luthers loose , and dissolut doctrin , to the exceeding dammage of the comon welth , as I haue signified more amply in the 30. chapter : Chap. 30. by all which it appeareth most manifestly , what frute of good woorks their ghospell yeldeth , and what benefit the common welth may reape therebie .

97 But perhaps some will say that howsoeuer Luther , and his followers the Lutherans ouerlashed in their doctrin concerning good woorks , excluding them from iustification , yet Caluin admitteth them thereto in some sort , at least as frutes , or signes of a good faith , affirming that faith can not be void of good woorks , & therefore he exclaimeth greatly against those , that charge him to teach that iustification may be without them .

98 Whereto I answere , that although Caluin , and the milder sort of Lutherans are more modest in woords , then Luther , and his followers , not speaking so outragiouslie against good woorks as they , yea seeming to admit them in some sort to iustification , yet for as much , as they doe euacuat the speciall frute , and effect thereof , denying their merit , ( contrary to the doctrin of our sauiour , and his Apostles ) whereby they also impaire the reputation of good woorks , and hinder mens desire , and dilligence to performe them , Therefore , I say , their doctrin is impious , and pernitious to common welth , especially if Caluins opinion be well examined , what he meaneth when he requireth good woorks with faith to our iustification .

99 For although he seemeth sometymes to admit them , ( as I haue said ) yet in truth he holdeth them to be altogeather needeles on our part : I say on our part : for , expounding his owne opinion what he meaneth , when he saith , that faith can not be with out good woorks , he signifieth plainely , that the good woorks which he requireth to our iustification , are not ours , but the woorks of Christ imputed to vs : but let vs heare his owne woords , in the same place where he cryeth out against his calumniators , as he calleth them .

100 Non somniamus , saith he , fidem bonis operibus vacuam , Caluin instit . li . 3 c . 16. §. 1. aut iustificationem quae sine illis constet &c. we doe not so much as dreame of a faith voide of good woorks , or of a iustification which may stand with out them : this only difference there is , that where as we confesse that faith , and good woorks do necessarilie concurre together , we place iustification in faith , and not in woorks : and in what manner this is donne , it is easy to declare , if we turne our selues to Christ , to whom faith is directed , and from whom it receiueth all the force it hath . wherefore , we are iustified because we apprehend by faith the iustice of Christ ( by which only we are reconciled to God , ) and this thou canst not apprehend , but thou dost also apprehend his sanctification , for he was geeuen vs for our iustice , wisdome , sanctification , and redemption : and therefore he iustifieth no man , but he doth with all sanctifie him , for these benefits are conioined together with a perpetual , and indiuisible bond &c. And after a while hauing added more to the same purpose , he concludeth , cum ergo haec beneficia &c. Seeing therfore our lord doth not grant vs the fruition of these benefits , ( of iustification , and sanctification ) but by geeuing himselfe vnto vs , he doth geeue vs them both together , and neuer geueth the one with out the other : and so it is manifest how true it is , that we are not iustified with out woorks , neither yet by woorks : because sanctification is no lesse contained then iustice , in the participation of Christ , whereby we are iustified . So he , explicating his owne opinion , how good woorks must needs concurre with faith in our iustification : wherein neuertheles yow see he doth not so much as mencion our woorks , but geueth to vnderstand that the woorks of Christ ( which are comprehended in his sanctification ) are imputed to vs together with his iustice , Caluin li . 3. instit . ca. 11. §. 2. & 3. for it is euident that Caluins constant opinion and doctrin concerning our iustification , is that it consisteth in the remission of sinne , & the imputation of Christs iustice vnto vs , vt pro iustis , saith he , in Christo censeamur , qui in nobis non sumus , that we may be held for iust in Christ , who are not ( iust ) in our selues : So that when he teacheth that we are not iustified , with out woorks , and declareth his meaning to be no other , but because we apprehend the sanctification of Christ by faith together with his iustice , it is manifest by his owne interpretation , that the good woorks which he requireth together with faith in our iustification , are Christs , and not ours , I meane no otherwaise ours , then Christs iustice and sanctification is ours , that is to say , not really , and in deede , but only by imputation , according to his opinion , which I haue sufficiently confuted in the beginning of this chapter .

101 And this is also most conforme to his doctrin in other points , seeing he teacheth expressely , as I haue declared in the 35. chapter , that our best woorks are mortal sinnes , Caluin li . 3. institut . c . 14. sect . 9. Ibidem li . 3. c . 11. sect . 13. & 17. Idem de eter . Dei praedestina . printed at Geneua an . 1552. fol. 905. 906 916. 944. & 945. Item li 1. instit . ca 17. §. ●1 . & ca. 18. §. 1. & §. 2. & § 4. Item ibid . li . 2. ca. 4 § 2. & §. 3. & 4. Item li . 3. c . 23 §. 4. 7. 8. & 9. and that our iustification by faith , is soluta conditionibus legis , free from the conditions of the law : Besides his other blasphemous opinion , that God is the authour of sinne , inclining , mouing , ad compelling men thereto , yea and woorking it himselfe in their minds , as the first cause , vsing them as his instruments , which how absurd , and impious it is , I haue alreddy showed sufficientlie before : where by it is euident , that his doctrin concerning woorks being well sifted , and examined , is no lesse preiudicial to good life , & consequently no lesse pernicious to common welth then Luthers , though it be sometimes more cunningly shrowded with some more shaddow , and collour of piety .

102 Whereas on the other side , I haue manifestly showed in diuers parts of this treatise , and especiallie in the Chap. 35. & 36. 35. and 36. chapters , that the doctrin , and practise of the Catholike church , is most behoouefull , and beneficial to common welth , inuiting , encouraging , and leading men to all kind of good woorkes , vertue , and christian perfection , teaching out of the holly scriptures , and fathers , that good woorks are necessary to iustification , and saluation : that they are most acceptable to almighty God , and meritorious : that contrition , confession , and satisfaction , is requisit to the remission of sinne : that the chastisement of the body is not only gratefull , and pleasing to almighty God , and satisfactory for sinnes past , but also needefull to the repression of concupiscence , and preuention of future sinnes : that the meditation of our sauiours life , passion , death , and resurrection , is necessarie to the true imitation of him , and geeueth singular contentment , and comefort to a deuout soule ( though Luther saith , that he had more gust , and pleasure in bread and beare , then in such meditations , as I declared out of his owne dronken confession in the 32. chapter : Chap. 32. ) finally that the practise , and performance of of the Euangelical counsels of Christ , is necessarie to the perfection of Christian religion : all which doctrin tending directly to vertuous and good life , to the repression of vice , to the reformation of manners , and to Christian perfection , and being most exactly practised in the Catholike Roman church , must needs bring foorth plenty , and abundance of all good woorks , to the incredible benefit of comon welth .

103 And to this purpose I haue also further proued in the 36. chapter , that although there are very many who professe Catholike religion , Chap. 36. and are with all very vicious , and wicked , yet their vice , and wickednes , neither doth , nor can proceede of the Catholike faith which they prof●sse , but of their owne negligence , in not following and obseruing the prescript , and rules thereof : And againe on the other side , I also showed in the same place , that the bad life of such as professe Lutheranisme , or Caluinisme , both may , and commonly doth spring of their doctrin , and beleefe , and that the good deeds , or commendable liues of some of them , are not the fruits of their religion , but to be ascribed to the hypocrisie of some , and to the good natural disposition of others yea and that therein also they haue no aduantage of Epicurians , Pagans , Ibidem . Turks , or Atheists , amongst whome there haue benne , & are many as morally good , and vertuous as any of them . Finallie that amongst the old philosophers there were diuers who in moral vertue excelled the best of them : whereas all those that euer haue benne famous and admirable in Gods church for sanctitie , and hollines of life , and haue attained to the perfection of Christian religion , haue benne Roman Catholiks , and liued in the exercise of the Catholike Roman doctrin , as appeareth at large in the 36. chapter aforesaid . So that there is nothing more euident , then that this notable frute of charity , ( consisting in good woorks , and true Christian vertue ) doth no way belong to the profession of sectaries , but to the Catholike Roman Religion , which therefore is most conuenient , and necessary to the happy state of common welth , as well temporal , as spiritual .

104 There remaineth yet the fourth effect , or frute of charitie , wherof I promised to speake heere , to wit our vnion with God , which I haue proued to be a special effect of charity , as well in my tract of contemplation , when I treated of the vnitiue way , as also in this chapter , Chap. 20. & 21. where I haue showed the eminent dignitie , and excellent operation of charity in the woork of iustification , and in vniting the soule of man with God in which respect it is called by the ancient , and learned Father S. Dionysius , S. Dionisi . li . de diuinis nomin . c 4 par . 1. & 2. virtus vnifica , connexiua , concretiua , commiscens &c. As ● haue signified before , in this Num . 49 chapter .

105 And now to show that this effect of charitie is euident in the Catholike Romar church , the same appeareth by the euident experience and manifest demonstration of all the external signes , of Gods interna● vnion with his seruants : which I haue showed to be no lesse manife● in Roman Catholikes at this day , then it alwaise hath benne in othe● seruants of God in former , times . To which purpose I haue laid doun● in the 27. chapter , Chap. 27. examples of Gods extraordinary fauours , graces , an● gifts bestowed vppon his saints in this life , not only in the old , but als● in the new testament , and euer since continued in all ages successiuel● from the Apostles vntill this day , I meane the admirable , and stupenduous effects of a contemplatiue , and extatical loue , as abundance o● spiritual sweetenes , and heauenly consolations in prayer , extases , and rapts , the spirit of prophesie , reuelations , visions apparitions , of ou● sauiour , Angels , and Saints , the operation of miracles , and such othe● euident signes of Gods vnion with holly men : of all which the Catholike Roman church only , hath euer had , and still hath the specia● priuiledge , as by the examples aforesayde is more cleare then the sunne especiallie seeing I haue also euidently showed that Lutherans , Chap. 32. and Caluinists , and other aduersaries of the Roman church , haue not , nor eue● had any participation of those deuine fauours , and external signes o● Gods internal vnion with them , but rather manifest tokens of the contrarie by fained miracles , false reuelations , fanatical dreames , and manifest illusions of wicked spirits , such as I showed in Luther , Caluin● Zuinglius , Carolstadius , Foxe , and others , as it may be seene in the 32 chapter .

Ibid . & Chap. 27. 106 Besids that I also made it manifest partly in the same chapter , and partly in the 27. that those deuine graces , and gifts whereof I speake haue benne alwaise most euident in such Roman Catholikes , as hau● not beene subiect to the least suspicion of any deceit , or illusion , in respect of their admirable sanctitie , and hollynes of life , manifest to th● Christian world , and approued in diuers of them , with such stupendious miracles as passed the deuils power to doe , or counterfet .

107 Finally I showed this effect of charity not only in the greates● seruants of God for the 600. yeres last past , to wit in S. Bernard , S. Francis , S. Dominick , S. Thomas , Aquinas S. Catherin of Siena , S. Brigit , and diuers others ( besides many holly men , and women of this age ) but also in the old religious monks , and hermits of the first 600. yeeres after Christ as S. Paule the first hermit , S. Antony , S. Hilarion , S. Ephraem , S. Basil , S. Hierome , S. Martin , S. Augustin , S. Benet , S. Gregory , and others , of whom I haue produced notable examples in this kind , and by them haue deriued a continual succession from the primitiue church vntill this day , as well of these spiritual graces , and miraculous gifts , as also of religious , and monastical life which they all professed .

108 So that it being euident , that God hath testified , and manifestly showed his internal vnion with holly men , by such external fauours euen from the time of his Apostles , to this our age , and that the same hath benne alwaise , and is still most manifest in Roman Catholiks , yea and that no Lutheran , Caluinist , or other Sectarie can , or euer could challenge to themselues , any true participation thereof , it must needs be granted that this effect of perfect charitie , ( to wit Gods vnion with man , ) is proper to the Catholike Roman church only , and to that religion which she professeth , and deliuereth to her children .

109 Whereuppon I conclude that for as much as it appeareth by the whole discourse of this treatise , that the end , and felicitie of man , and of common welth , consisteth in mans vnion with God , and that this vnion is wrought by perfect charitie , which is found only in the Catholike Roman church and religion , therefore it must needs follow , that the said Catholike Roman religion , and church hath the only meanes to vnite man with God , and consequentlie to make a happy common welth , both spirituallie , and temporallie : spirituallie , for that the members thereof liuing in the perfect practise of the Catholike Roman religion , shall abound in all the frutes of the spirit mentioned by the Apostle , who saith , Fructus autem spiritus sunt charitas , gaudium , pax &c. The fruits of the spirit are charitie , ioye , peace , patience , longanimitie , bounty , 5. Gal . benignitie , mansuetud , faith , modestie , continencie , chastitie , and that these are proper to Roman Catholikes , it appeareth sufficiently by all those effects of Catholik religion whereof I haue treated as well in diuers parts of this treatise , as now lastly in this chapter : Of these the Apostle also addeth further in the same place , aduersus huiusmodi non est lex , against such as these , there is no law , signifying that those which haue these vertues infused by the spirit of God , doe not neede any written law , humane , or deuine , to diuert or with hold them from doing euil , or to D. Tho . 1. 2. q . 96 . ●r . 5. Rom 2. Hierem . 31. Psal . 36. Ephes . 2. compel thē to discharge their duty towards God or man , because ( as he saith of such els where ) sibi ipsi sunt lex , they are a law to themselues , hauing the law of God written in their harts by the holly Ghost : whereby they are also ●iues sanctorum , & domestici Dei , fellow cittizens of saints , and household seruants of God , & finally do enioye true peace , comefort , and ioye of soule , which farre excelleth , al bodily or wordly pleasures , and contentments .

110 And the more general this spiritual f●licitie is in the members of the common welth , the greater also is the temporal happines that redoundeth thereof to the whole state , which being spirituallie vnited with God in all the parts , and members thereof , must needs dwell ( as the psalmist saith ) in the helpe of the heyghest , and in the protection of the God of heauen , and florish in all plenty , tranquilitie , peace , prosperitie , and securitie . Leuit . 26. According to the promise made by allmighty God to his people , saying . Si in praeceptis meis ambulaueritis . & mandata mea custodieritis &c. If you walke in my praecepts , and keepe my commaundments , I will geeue you , raine in due season , and the earth shall bring foorth her spring , and your trees shall be filled with frutes : the thrasshing of your haruest shal reach to the vintage : and the vintage shall continue vntill the sowing time , you shall eate your bread to your fill : and you shall dwell in your land with out feare , I will geeue you peace in your coasts , you shall sleepe , and there shall be no man to afright you : I will take away noysome beasts , and the swoord shall not passe ouer your bounds : you shall pursue your enemies , and they shall fall before you : fiue of yours shal pursue a hundreth strangers , and a hundreth of you ten thousand : your enemies shall fall by the swoord in your sight : I will respect you , and make you encrease : you shall be multiplied , and I will ratifie my couenant with you : you shall eate the eldest of their old store , and shall cast away the old vppon the coming in of the new : I will sett my tabernacle in the midst of you , and my soule will not reiect you : I will walke a mongst you , and will be your God , and you shall be my people .

111 Thus said almighty God to the Iewes , promising them all the temporal felicitie that could be imagined , if they would inuiolablie obserue his law . And the same is no dout to be vnderstood of any other people , or common welth , liuing in the profession of true religion , and the obseruation of the commaundments of God : wherein neuertheles I wish it to be vnderstood , that for as much as temporal prosperitie , being considered in it selfe , is common , as well to bad common welths , as to good , at least for a time : it is neuer to be taken for any part of true happines , but only when it concurreth with the spiritual felicitie before mencioned , or rather redoundeth thereof , as a benediction , and blessing of almighty God bestowed vppon his particuler people : for otherwaise it may rather be counted an infelicitie , and malediction , for such reasons , as I haue signified partly in the 9. chapter , and much more at large in the first part of this treatise , Chap. 26. where I laid downe the causes why God prospereth wicked men , and showed euidently that their sinfull prosperity , doth not only pronosticat , but also accelerat their ruin , and is , as S. Augustin saith , a iust punishment of God for their sinne , S. Aug. in Psal . 9. seruing for no other end sometimes then , as it were , a lightning before death , and other while , for a pleasant pasture to feede , and fatten them for the slaughter , yea being many times an assured token , See the first part . chap. 26. nu . 25. 26. &c. vnto the end of the chapter . & argument of their reprobation , or an earnest penny of their eternal damnation , and therefore the greater , and more general is such prosperity of the wicked , the greater is their infelicitie , and misery , as shall further appeare in the third part of this treatise , when I shall treate of the notable punishments of almighty God extended vppon princes , and their states , for heresie , and schisme , whereby also the eminent dignitie , and excellent fruit of Catholike religion in common welth , shall be yet much more manifest .

112 And this being as much as I haue thought good to represent vnto thee , good reader , in this second part , I will heere make an end , remitting thee to the third , as well for the complet accomplishment of my whole proiect , as also for some things which I haue particulerly promised in my first part , and not yet performed . In the meane time , I beseech almighty God to inspire thee , to make no lesse vse , and benefit of these my labours , then I hartely wish thee , to Gods greater glory , and thy owne eternal good .

Laus Deo qui dedit velle & perficere .