A treatise OF CHRI●●●AN PEREGRINATION, W●●●ten by M. Gregory Martin Licentiate, ● and late reader of divinity in the English Coleadge at Rheims.  
Whereunto is adjoined certain Epistles written by him to sundry his friends: the copies whereof were since his decease found among his writings.  
Now especially published for the banifite, of those, that either err in religion of simplicity, or follow the world of frailty.  
ANNO DOMINI 1583.   

The contents of this book.  
A brief preface.  
2. A treatise of Pilgrimage and Relics.  
3. A letter sent to M. N. a married priest.  
4. A letter sent to his Sisters, married to protestants, and themselves trained up in heresy, where he showeth and proveth the Catholic Church to be the true Church.  
5. A letter sent to M. D. white then warden of new college in Oxford, touching his folow●ng the world and dissembling in religion against his conscience and knowledge.   

The Printers Preface unto the Christian Reader.  
THE ancient Author of heresy by innumerable means enduceth his instruments (the professed enemies of Catholic truth) perversely to oppugn by flat denial, impudently to wrist by absurd cavils, or jewishly 〈◊〉 reject with blasphemous taunts, those ●inges which either they list not to believe, 〈◊〉 desire not to learn: In all which, though ●eir facility were ever notorious, yet their impudency was never more manifest then in ●●is age. But seeing truth is eterall, heresy ●ariable, and incredulity atbisme: The mem●rs of Christ his Catholic Church on the o●er side being guided by the holy Ghost, have ●e seized sufficiently to cirumvent and dis●uer the final drifts of those deluders in ma●y most excellent and learned discourses late●● written, among the which this brief ●reatyse of Christian Peregrynation ●●me unto my hands; the which by license of my Superiors, I have here published, and annexed there-unto certain Epistles of the same Authors, a man of rare virtue and excellent learning. Leaving thee (good Christian Reader) with attention to consider thereof: trusting the same will sufficiently give testimony unto thee, that there is no part or poy●● of the Catholic Faith unable invincibly to be defended. Further assuring thee, that whatsoever incredulous heretic gainsayeth the same, he not only resisteth here in earth the Church militant and the members thereof, but violently striveth against the Prophets, Apostles, Fathers, Doctors and blessed Saints in heaven, whose very words and writings here alleged he wickedly oppugneth, the which action of his and comparison of him with those, may be a sufficient motive to confirm thy faith. Vale.  
R. V.   

A SHORT DISCOURSE OF Pilgrimage and Relycks.  
PILGRYMAGE coming of the latin word perigrinatio, is nothing else in this present case which now I mean to write of, 
The name of pilgrimage & pilgrim.  but going of de●●tion to visit some holy monument ●f Christ or his Saints, as to Jerusalem, 〈◊〉 Rome, to Compostella. To the which ●aces because there hath been always ●eat resort of strangers (in latin pere●ini) out of all Christian countries, hereof is it that we say, Pilgrims of Hie●salem, of Rome, of Compostella, that is, ●raungers and religious travelers to ●ose places. For example, whereas the ●ree wise and honourable persons na●ed Magi came from the east to wor●ip Christ in Bethlehem, 
Mat. 2.  we may very ●uely say of them, that they came in Pilgrimage to Christ. When the Chamberlain to the Queen of Aethiopr● whom Philippe baptized, went out of hi● country to worship God in the temple at Jerusalem, he went also in Pilgrimage. S. Paul himself going to Jerusalem of purpose to see Peter, and (as Theophylactus noteth) not to see him only, 
In. 1. Galat.  but with all to honour him as his be●ter, even as we go to holy virtuous men, made a certain Pilgrimage. The difference is, here was Pilgrimage to the persons themselves, as to Christ and to Peter, we having now their monuments only and of other Saints, make Pilgrimage unto them. 
Ho. 5. ad po. Antioch.  And according to this sense S. Chrisostome in one of his Sermons most properly speaketh thus. If I were void of Ecclesiastical cares and had a strong body, I would not refuse to make so long a journey, (as from Antioch to Rome) to see the chains at the least and the prison, where Paul was bound. In the latin we read it thus, peregrinationem tantam facere non recusarem. I would not ocke to make so long a Pilgrimage. ●nd this much for the names of Pil●ime and Pilgrimage, which heretics ●ue made sore bugges-wordes, as ●ough a man would say, idolater ●d idolatry.  
Which terms to the end thou ●yest understand (Christian Reader) ●w falsely and foolishly they are ob●cted to us: 
The principal cause of pilgrimage, God's honour.  Mark in all that I shall 〈◊〉 hereafter, the fervent devotion of ●grymes, and the principal cause ●reof, to wit the glory of God and 〈◊〉 honour of his Son jesus Christ: ●ich are the very grounds of Catho●ke Pilgrimage, 
Ho. 5. ad Po. Antioch.  Devotion or affecti●●, as when the forsayed holy Doctor ●●ulpet vehemently broke out into ●se words: Vellem nunc in illis locis ver●● etc. I would wish now to be for a ●e in the places where these chains re●yne, and see the fetters, which devils fear, 〈◊〉 Angels reverence. The cause of this 〈◊〉 affection, because they were Paules ●ynes, his chains that was Vas electionis, 
God chiefly is honoured, when saints or their reliks are honoted  God's chosen vessel: his cheyney that carried the name of Christ before Kings and countries, that turned a great part of the world to the faith, that wrote so many excellent Epistles for our edifying, that for Christ suffered infinite miseries, finally his chains that under Nero shed his blood for the Gospel. These considerations and the like made this learned Father so in love with the Apostle, that he could not contain himself, but would needs signify, how he honoured the very fetters, cords, and links, wherewith this Champion was tied for the name of Christ. This religious zeal towards Christ and his Saints caused him in an other place to say in this heavenly manner. I remember thee Peter, and am amazed. I think upon thee Paul, and being in manner past myself, can not refrain weeping, for what I may say or what I may speak beholding your afflictions, I know not. How many prisons have you sanctified? How many chains have you 〈◊〉 eautified? How many torments have you ●●usteyned? You have followed Christ in all ●hings. Well mayest thou rejoice Peter, that ●adst the gift to suffer upon the Cross as Christ ●●id. Blessed are the nails that pierced those ●oly limbs of thine. Thou also (O blessed ●aule) haste great cause to be glad, whose ●ead was cut of with the sword. What a precious sword is that which pierced thy sa●red throat, the instrument of our Lord, which ●eauen doth admire, and the earth doth reverence. That sword I wish to be my garland, ●nd thoso nails of Peter in steed of precious ●●nes to stand in my golden crown. This devotion proceeding of that cause and ●eferred to that end, which is the worship and glory of Christ, is the very ●round of honouring Relics, and con●equentlye the cause of Pilgrimage: The glory of Christ I say. 
1. cor. 3.  For what is Paul, what Apollo, what Peter, but his minister's and servants in whom we believe? Our Saviour sayeth, he that geneth a cup of could water to one of his little ones, tantum in nomine discipuli, only in the name of a disciple, and 〈◊〉 S. Mark expresseth it, 
Cap. 9  quia Christi sun●, because they belong to Christ, he shall not lose his reward. And he that receiveth a Prophet in nomine Propheta, because he is a Prophet, not for an● other worldly consideration, he shall have a reward answerable to the dignity of a Prophet. 
Li. 4. cap. 4.  We read in the books of Kings, that the wealthy woman of Suna having entertained Eli●eus, at length said to her husband I perceive this is a holy man of God which passeth by our house so often: let us therefore provide a little chamber for him, and set a head in it, a table, a stool, and a candlestick, that he may rest with us, when be cometh. Therefore (sayeth she) let us do it, because he is a holy man of God. A goodly reason and godly consideration. But what reward had she? Being barren before, now she had a son: the son died, and was restored to life again, that after sorrow her joy might be greater. In the great dearth that then happened, she was well provided for in an other country, and after seven years receiveth all her possessions again, and the rents for the time that she was absent, by the King's commandment, and all this by the means of that Prophet whom she so entertained. Leonides father to Origen that learned Doctor, himself a great clerk and afterward a Martyr, was wont to kiss his sons breast, being then a little boy, when he lay sleeping. 
Euseb.. li. 6, cap. 2.  If therefore because he was his pretty boy, it had been 〈◊〉 little fondness, but the story sayeth: Osculabatur tanquam Spiritus sancti habi●aculum: 
Hiero. in. ●pitaphio.  He kissed it as the dwelling or temple of the holy Ghost. Paula an honotable widow and religious marrone of Rome coming in Pilgrimage to Bethlehem, after many godly meditations, at length concludeth thus. Here is my resting place, because it is the country of my Lord: here will I devil, because our Savioer hath chosen it. S. Jerome speaking of Origens' commentaries upon the twelve Prophets, 
In 〈◊〉  saith that he esteemed them as much worth as Croesus' wealth. Why? because they were written with Pamphilus the martyrs own hand. Si enim laetitia est etc. For if it be great joy to have one epistle of a Martyr, how much more, to have so many thousand verses, which I imagine as though they were drawn with the prints of his blood.  
This devotion toward God and his son jesus Christ, maketh holy persons to honour all things that belong to them. 
The true end and purpose of godly pilgrims.  Prophets, because they are Gods Prophets. Mattyrs, because they are the matyrs of Christ. All monuments of them, for their sake. Concerning places: Bethlehem, because our Saviour was borne there. Mount calvary, because he suffered there. Rome, because Peter and Paul are buried there, there they died for Christ, there are their bodies, their shrines, their chains, other their glorious memories. In this respect to go to Jerusalem, to travail to Rome, is a very fruitful Pilgrimage. Otherwise to go to see strange countries, gay buildings, profane antiquities, to learn tongues, yea and as ●ome traitors do, to espy faults, sometime it is sinful, and never to be ●alled Pilgrimage. 
Socrat. ●. 4. ca 18.  It is told much for ●he praise of Ammonius an auncionte monk, that going to Rome with Atha●atius, he was so far from all vain curiosity, that he desired to see nothing at all of the stately buildings ●here, but only Peter & Paul's Church: far contrary to a certain countryeman of ours, who making large reports of courtysants, what goodly howes and how many they had, wherein by ●he authority of a traveler he thought ●e might boldly feign at his pleasure: ●eing demanded of a wise man, how ●any Churches were there, how beautiful, how devoutly frequented, could make no answer. Such a wonderful difference there is between a good godly Pilgrim, and a worldly wicked traveller. 
In Ep. ad. Rom.  S. Chrisostome declaring his singular affection toward Rome, hath after his manner these excellent words. I therefore love Rome (albeit I might praise it for other causes, for largeness, for antiquity, for beauty, for number of people, for the Empire, for riches, for mighty things achieved in warfare, but letting pass all these, therefore I account it a blessed City,) because Paul did so love them, when he lived, and preached before them, and at length ended his life among them: whose holy body they have, and therefore that City thereby is made more glorious, then by all other things. And as it were a great mighty body that had two gliftering eyes, so it hath the bodies of those Saints (Peter and Paul): The heavens I tell you do not so shine, when the sun casteth his beams, as doth the City of Rome with these lamps, that lighten the whole world. Consider me I pray you, and be amazed to think, what a fight Rome shall see when Paul shall rise suddenly out of that Coffin of his, with Peter, to meet our Lord. O that I might be so haeppie as to embrace and gripe that body of Paul round about, to be tied in his grave a while, to see but the dust of that body which carried the marks of Christ. Tell me (gentle Reader) when thou hearest this, art thou not moved with devotion toward the very carcases of those Apostles, and consequently toward the City where they are to be seen? I confess unto thee my foolish kind heart in this case: As often as I read it I am ready to melt for joy. But mark as I began to say the cause of his affection toward Rome: to wit the bodies of the Apostles lying there, and why the bodies? because they carried the marks of Christ. This is it that causeth Pilgrimage. This consideration, 
The eruen● devotion o● pilgrims whence it proceedeth.  for the love of Christ and the honour of him, inflamed this godly Father and all the best Christians in the Primitive Church, to love sacred monuments, to be desirous to see them, to go far and near unto them, to touch, to kiss, to lick them, to weep in the place, to conceive such a lively imagination of things done there by Christ or his Saints, and withal such a sensible feeling of heavenly devotion, that it was a pain to remove from thence, a death to dwell far of: A joy and comfort to say with the Spouse of Christ, inveni quem quaesivit anima mea: tenebo eum & non dimittam. I have found him whom my soul sought for. I will hold him fast, and never let him go. One example may suffice in steed of a number, being of most excellent importance, and therefore I will tell it at large and never crave pardon for the matter, because I know it can not but much delight all such as are not sworn enemies to the honour of Christ and his sacred monuments.  
I named a little before one Paula a very honourable gentlewoman of Rome: who after the death of her husband entered into religion with her daughter Eustochium, traveled both together to the holy land, dwelled there above twenty years, until her death. Whose virtues vere such that S. Jerome doth protest, if all his joints and limbs were turned into tongues, he could not sufficiently praise her: and calleth JESUS to witness, that whatsoever he writeth of her, is a plain historical truth, and no retoricall amplification. 
In Epitaphio.  The order of her Pilgrimage for the chief points was this as S. Jerome telleth it. 
The pilgrimage of paula.  After she had passed Rhodes and Lycia, she came at length to Cypress, where she fell at the feet of the holy and reverent Bishop Epiphanius, and was content to be stayed there ten days, not to rest her in steed of a bait, but to do works of charity: For in that space she visited all the religious houses of that country, 
Cypress fu● of religion men.  and as she was able, gave them alms: From thence she made a little cut over the water to Selencia and so to Antioch, where the holy Confessor Paulinus could stay her but a very little time: but even in the mids of winter (so fervent she was in faith) a woman of honourable calling, took her journey upon a little ass: arriveth at Sarepta, where she entered into a little turret of Elias, and making her prayers to our Saviour, passeth by the sands at the shore of tire where Paul kneeled: From thence to Caesaria: In it she saw Cornelius house, whose household was the little Church of Christ: and philip's chambers with the four closets of his daughters that were Virgins and Prophets: Then to Nicopolis, which before was called Emaus, where our Saviour was known in the breaking of bread. To make short, 
Hermynd was only to sacred monuments.  she forsook the princely monument of Queen Helena (who had succoured the people with corn in a time of famine) and went on straight to Jerusalem. The Lieutenant of Palestine knowing her house and family very well, commanded the Palace to be prepared for her, but she chose rather a little base cottage, and with such fervent devotion visited every holy place, that but for hastening to the rest she might hardly have been plucked from the former. In Jerusalem kneeling before the Cross, 
Her manner of reverence in holy places.  even as though she had seen our Lord present, so devoutly she adored and did humble reverence. Entering into the Sepulchre, she kissed the Resurrection-stone, which the Angel had removed from the door: and the very place where our Lord's body did lie, she licked with a faithful mouth, as one that thirsted after water much longed for. All Jerusalem beareth witness, what tears, what sobbing, what sorrow she powered out there: Our Lord himself is witness to whom she prayed. Coming forth from thence, she went to Zion, which is (to interpret) a peer or watchtower: there was showed unto her a pillar that bore up part of the cloister, imbrued with our Lord's blood, to the which they say he was tied and whipped. The place was showed where the holy Ghost came down upon a hundred and twenty persons that believed, to the fulfilling of joels' prophesy. This done, she divided the little substance she had to the poor Pilgrims there her felow-seruants, and went forward to Bethlehem. In the way at the right hand she paused at Rachel's sepulchre, where she was delivered of Benjamin: From thence being entered into Bethlehem, after she saw once the Inn of the blessed Virgin, and that stall where the ox did acknowledge his lord and the ass his masters stable, 
Wonderful devotion by occasion of the plrce.  she swore in my hearing (sayeth S. Jerome) that she saw with the eyes of faith, the Infant wrapped in his clouts, our Lord crying in his cradle, the wise men adoring, the star shining over the house, the Virgin Mother, the careful Tutor, the she pheards coming in the night to see what the matter was, the young Innocentes slain: Herode raging, joseph and Mary flying into Egipte: whereat between tears and joy she broke forth into these words, 
So the hebrew words do signify.  saying: All bail Bethlehem the very house of bread in deed, wherein was borne that bread which came down from heaven. All hail Ephrata, worthily called a most plentiful and fruitful country, whose fruitful flower is God himself. Of thee Micheas prophicyed long ago. And thou Bethlehem the house of Ephrata, art not the least among a thousand other in juda: out of thee shall come forth to me even he that shall be prince in Israel, whose proceeding is from the beginning and from the days of eternity. And I wretched and sinful woman that I am, how is it that I am thought worthy to kiss the manger where my Lord first cried, being a little pretty one, and to pray in that cabin, where the Virgin Child-wife brought forth our Lord a young babe? Here is my resting place, because it is my Lord's country: here will I dwell, because our Saviour hath chosen it. Thus far S. Jerome, and much more which I omit. Tell me Reader who so ever thou art, I appeal to thy conscience: what dost thou think of this noble woman's Pilgrimage? Hast thou not read here her wonderful desire and longing to these holy places? her exceeding devotion in them? her words? her tears? her manner of worship, in all points so fervently and discreetly applied to the honour of our Lord and Saviour, that to dream of her superstition in this case, were cold Christianity: to imagine Idolatry, were plain infidelity? Most happy is he that can feel in himself these heavenly motions toward the least things that concern Christ, for his sake: And most unhappy is he that doth not at the least desire it: for to despise and condemn it altogether, I know right well is no small point of heresy, but in deed that name is to common and therefore to good for it.  
This this I say, and often I must repeat it, is the true cause, and manner, and fruit of Catholic Pilgrimage, exemplified by me in the foresaid Paula, 
Pilgrimage to Jerusalem from all countries in all ages.  but so universally used of all the most holy and best learned men in the Primitive Church, that S. Jerome in an other place writeth thus. 
Ad marcellam in the name of Paula and Eustockium.  It were long for me to run through every age from the Ascension of our Lord unto this day, and to show, what Bishops, what Martyrs, what excellent Divines have come in Pilgrimage to Jerusalem, thinking that their devotion and knowledge was so much the less, and that they wanted something to the perfection of virtue, if they had not worshipped Christ in the same places, from whence the Gospel 'gan first to shine down from of the Cross. Surely the company of religious persons both men and women (that have resorted thither) is a certain flower and most precious jewel among the ornaments of the Church. 
pilgrims of our own country in S. Hieromes tyme.  In France who soever is the chief, he cometh hither in all haste. The Britain whom the seas divide from this main part of the world that we are in, if he grow once to be any thing religious and well disposed, he forsaketh the west parts, and seeketh after this place which he knoweth by common brute only & by report of the scriptures. What need I reckon here the Armenians, the Persians, Indians, Aethiopians, and Egypt, adjoining to it full of Religious folk, Pontus, and Capadocia, Coelesyria and Mesopotamea with whole swarms of the East, and so forth. Gentle Reder, be wise and sober in esteeming of holy things, mark those few examples, and be not wise in thine own skoffing conceit to condemn the authority of the whole world, and of that ancient world, which by our adversaries confession was without corruption. Thou hast here the custom of all states and degrees, out of all country's, since CHRIST ascended, by S. Hieromes account. Unless perhaps thou desire also to hear of Kings and Emperors: which demand is not unreasonable, for that some Princes now a days are partly so proud, and partly so far from all devotion, that it may seem incredible that the mighty Emperors of the world, above a thousand years ago, would not only reverently kneel in the place, Vbi steterunt pedes eius, where he stood, walked, died, rose again & ascended, that is Lord of lords, 
The Pilgrimage of Princes, and their honour of Relics.  but stoop to the dust & ashes of poor fishers his Apostles, & of meaner men his beloved servants. And yet how easy it were to be copious in this point, they can not be ignorant, that have read the ecclesiastical histories of constantine the great, and his mother Helena, of Arcadius, of Theodosius his son and Eudocia the Empress his wife, of others. My purpose to be short doth not suffer me to tell of all particularly, Generally of all I will bring two testimonies very sufficient. 
Ep. 42.  S. Austen writing to Madaurences that were idolaters: you see (saith he) that the potestates and Peers of this world themselves, that have been won by the Christians not resisting but willingly dying, have turned their force and laws against these Idols, for the which before they put Christians to death. Et Imperii nobilissimi culmen eminentissimum ad sepulchrum Petri piscatoris submisso diademate supplicare: haec omnia scripturae divinae ante longissima tempora futura esse testata sunt. And the most lofty top of the noble Empire humbling the stately crown, maketh supplication at Peter the fisher's tomb: all these things the divine scriptures witnessed long before should come to pass. Chrisostome also writeth thus. 
Homeli. qd. Christus sit Deus.  Romae quae urbs est regalissima etc. At Rome, which is the most royal city, Kings, Lieutenants, Captains, all other things set apart run to the tombs of the Fisher and the Tentmaker. And in Constantinople our Emperors think it a great benefit to have their bodies buried not hard by the Apostles, but at the least without their chapel door a little, and notwithstanding they were Princes of the world, are content to be dorekeepers to poor fishers. Is not here going, running, kneeling, praying, burying at the Apostles memories? And is not that plain Pilgrimage? Is it not the very honouring of sacred Relics after the present Catholic manner? Were they all fools, all asses, all superstitious, all idolaters? Yea I will say with S. Jerome: 
Cont. Vigil. scripto. 2.  Did Constantyne the Emperor commit sacrilege, when he translated the holy Relics of Andrew, Luke, and Timothy to Constantinople: 
Great solemnity in traslating or removing of Relics.  before the which Reliks the devils roar, and confess they feel the presence of these Saints? Shall we say that Arcadius (Emperor at this present) is guilty of sacrilege for translating samuel's bones so long time after his death from jewry into Thracia? Are all those Bishops not only sacrilegious but also fools and asses, who carried in silk and in a golden coffin that which Vigilantius calleth a most vile theng and nothing else but wynd-blowed ashes? Are the people of all parishes dolts and dysards, who came to meet the boly Reliks, and received them so joyfully, as if they had seen the Prophet present and alive among them? in so much that from Palestine to Calcedon swarms of people were clustered together, singing with one voice to the praise of Christ. Here are many goodly points to be noted: the universal practice of the primative Church, the principal cause and final end thereof, the praise of Christ, Reliks honoured because they were the Reliks of Samuel, Samuel honoured because he was the Prophet of Christ, so devoutly & in such swarms because they now saw them, and by occasion thereof entered into a higher consideration what a marvelous man he was, how far in God his favour: borne by miracle of a barren woman, dedicated or vowed to God before he was borne, familiar with him being but a child, nearer than of his counsel them Hely the high priest, able to command rain and to stay it, to make Kings and to depose them, at one word a most excellent Prophet. These meditations I say by occasion of the eye trickling into the mind (as S. 
Cap. 18. Banist  Chrisostome. and S. Austen speak in the like cases) made them so affected toward the Reliks as if they had seen the Prophet present. 
Cap. 5. de cura pro mort.   
Now then to go one step further, If to see the place only or some blessed monument, doth so much stir up devotion (as by these former examples appeareth) that it justly moved all good folk to travail unto them: 
Miracles wrought by Reliks caused Pilgrimage.  which is properly Pilgrimage. When it pleased God moreover to show not only quam pretiosa in conspectu Domini mors sanctorum eius: How presious in his sight the death of his saints is, but also quam mirabilis Deus in sanstis suis: HOW marvelous a God he is in his saints, when it pleased him I say to work strange miracles, to bestow his gracious gifts upon the poor, the lame, the sick, and such like, and that at the tombs, by the very virtue of his saints Relics: That, by all reason did much more increase this desire, inflame this devotion, multiply Pilgrims and Pilgrimages. This was it that made the Princes of the earth bow their crowns to the shrines of the Apostles and Martyrs: When they saw the devils roar there, wicked spirits cast out, the blind to see the lame to go, the dead to rise again, Ipsi videntes sic, 
psal. 47.  abmirati sunt, conturbati sunt, commoti sunt, tremor apprehendit eos. They seeing such wonderful works, were amazed, astonyshed, apawled, trembled to consider it, saying that that goeth before in the same psalm. Magnus Dominus & laudabilis nimis: The lord is great and exceeding praise worthy. And again: 
For the credit of miracles.  Nimis honorati sunt amici tui Deus: Thy friends O God are become very honourable.  
But doubtest thou Reader, whether ever any such thing hath been done or no? No marvel in this our faithless age wherein is verified the saying of our Saviour: 
Luc. 18.  Putas cum venerit filius hominis, inveniet fidem in terra? Shall the son of man thinkest thou find any faith upon the earth, when he cometh? But thou art a reasonable man, thou wilt believe those that in thine own judgement are worthy of credit, if they tell it thee. To omit S. Ambrose, Chrisostome, Jerome, and others, whose testimonies are very plain and very many: let S. 
S Austin's. testimony of sundry miracles  Austen. suffice in this my brevity for all the rest: a man so far from all superstition as he is from feigning or forging: from both so far, as the gravest, wisest, best learned Doctor of the Church must needs be: Read at thy leisure the eight chapter of his twenty two book de Civitate Dei through out. In the maene time I chose out these his words for thee to way indifferently. Miraculum quod Mediolani factum est cum illic essemus. The miracle that was wrought at Milan when we were there, at what time a blind man was made to see, might well come to the knowledge of many because it is a great city, and the Emperor was there at the same time, and the thing was done before a great concourse of people to bear witness thereof, that ran by heaps to the bodies of the Martyrs Geruasius and Protasius: which bodies having been long so hid that no man could tell of them, 
Amb. ser. 91 nameth the man & his occupation  were found by a revelation that Ambrose the Bishop had in his sleep: At the which very place the same blind man was delivered from his old darkness, and saw the day light. He telleth moreover of a young man so horribly possessed of an evil spirit, that he lay for dead, from the which he was delivered, and restored also to his eye, that by force of the spirit departing from him, hanged down upon his cheek. And this was done at the memory only, that is to say some little Relic of the foresaid Martyrs, far from Milan where the bodies lie: in Africa, at a town called Victoriana, less than thirty miles from S. Austin's bishopric. Note by the way that of one Martyr there were divers memories, 
S. Steuens relics in sundry places.  that is, some Relic or other of him in sundry places: As of S. Steven he reckoneth up seven or eight, at all great miracles wrought: At the one, a blind woman saw, at an other, the Bishop that carried the Reliks was immediately healed of a fistula: at another a Priest cured of the stone or gravel per memoriam supradicti Martyris: by the Relic of the foresaid Martyr. Again a man of worship that was a very Infidel, made an earnest Christian by the fervent prayer of his son in law ad memoriam Martyris, at the Martyrs Reliks: At another, a young child and a nun raised from death to life, and many other besides at other places revived whom he there reciteth. At length he concludeth thus: Quid faciam? What shall I do? My promise to end this book forceth me that I can not rehearse all which I know. And without doubt most part of our country men when they shall read these, will be sorry that I have omitted so many things which they know as well as I: of whom I crave pardon. 
Miracles in many places by S. Steuens Relics,  For to let pass other, if I would write the miraculous cures only that have been done by this Martyr, to wit, Steven that most glorious saint, at Calamnes and with us, I might make many books. In the end he telleth at large a wonderful cure done upon one Paul and his sister Palladia in his own Church at S. Steuens Reliks, when himself was present: Tam clarum atque illustre miraculum, ut nullum arbitrer esse Hipponensium, qui boc non vel viderit vel didicerit: nullum qui oblivisci ulla ratione potuerit. So evident and famous a miracle (sayeth he) that I think there is none in all Hippo but he saw it or hath heard of it, none that can possibly forget it. His conclusion to shut up the matter is that which I make the principal ground of all these Pilgrimages, the honour of Christ in his saints. Exultabant in Dei laudem voces etc. There was such a sound of their voices that could not speak for joy, in the praise of God, that our ears might hardly abide it. Quid erat in cordibus exultantium nisi fides Christi, pro qua Stephani sanguis effusus est? What was there in their hearts that so rejoiced, but the faith of Christ, for the which Steven shed his blood?  
And are there yet Christian men in the world that do discredit the mighty power and glorious works of Christ in his saints? 
Against faithless heretics that discredit miracles.  Yea (God wots) there are yet Eunomians and Porphirians that say these were but delusions of naughty spirits, 
Hiero. aduc. Vigil.  and that they did not roar in very deed, but feigned as though they suffered intolerable torments. Yet there are stubborn Arians that is to say heretics, who (as Ambrose telleth) would in no wise confess that the martyrs Geruasius & Protasius did vex the devils, or make the blind man see: 
Sermo. 91.  whereas the spirits themselves confessed it, and of the man named Seu●rus it was a thing famously known: yet there are jewish scribes that say of Christ and his saints: In nomine Belzebub eiiciunt daemonia: In the name of Belzebub they cast out devils. Yet there are hypocritical Pharisees that pretend as though they gave all the honour to God, which they detract from his saints and their Reliks, like to the jews that said to the blind man whom Christ had cured. Da gloriam Deo: give God the praise good fellow: yea a lamentable case to consider, yet there are among Christian men as far from believing the miracles done by Saints, 
To discredit miracles is plain paganism.  as were sometime the Paynims: in so much that the learned books of Chrysostom, Austen, and others made in this case to prove against them, are not sufficient to persuade our own faithless false brotherhood: wherein I marvel they are not ashamed, pretending the name and profession of Christians, against the authority of the whole Prymytive Church, to plead the Paynims cause● who to discredit the miracles of Christ and his Apostles, 
22. eivit. c. 8.  objected thus, as S. Austen writeth. Cur nunc illa miracula quae praedicatis facta esse, non fiunt? Why are not the like miracles done now a days to them which you say were wrought sometime (by the Apostles?) To answer them fully (although to allege later miracles was not necessary, because at the beginning they were requisite till faith was planted, afterward they were not to be looked for) yet to answer them fully, whereas it pleased God always from time to time to nourish faith and devotion by them, these holy Fathers allege miracles wrought at saints tombs, by their Relics. The paynims were at a point to believe neither the one nor the other. what doth Luther? what Calvin? The former they are content to admit, lest they should be otherwise no christians. The later they will not grant lest they should be good catholics. But, S. Austen saith of both sorts thus. Non credunt hoc, qui etiam dominum jesum per integra virginalia matris enixum, & ad diss●pulos suos ostiis clausis ingressum fuisse non credunt. They do not believe these later, which also do not believe that our Lord jesus was borne of his mother without impairing of her virginity, and that he entered in to his disciples, the doors being shut: 
The ancient Doctors did easely-beleve miracles.  Again he saith to philosophers concerning the former, that which may very well be said to our adversaries touching the later. 
Vlt. civit-dei.  Si rem credibilem crediderunt etc. If christian people did believe such things as were not incredible, let them consider what fools they are that do not also believe it. Again if it were incredible, how is it that all the world hath so long believed it? S. Jerome in another case of certain marvelous fasters, but in the same case concerning faithless heretics, saith very finely. Hoc illis incredibile videbitur, qui non credunt omnia possibilia esse credentibus. 
●n vita Pau●i Eremitae.  This will seem incredible to such as do not believe that all things are possible to them that believe. Nafianzene also that famous doctor writeth thus. Et illud est narratu dignum. 
Corin. devita sua.  That also is worthy to be told, which to many seemeth incredible, as other things do, such men as think nothing that they see done plainly and without delusion. Myself dare not discredit them, whom strange things do move as much as any man: for in deed it is worse to stand stiffly against all things universally, then contrariewyse to be content to believe any thing easily: this proceedeth of simplicity and lightness, that of presumptuous boldness. Finally the Apostle saith, Charitas omnia credit. Charity believeth all things. which is true in this sense, that a charitable man is not contentious and selfwilled to stand against the likely report of an honest man, much less against all senses, all reason, all authority all custom & practice. and therefore to such, S. Austen showeth also the reason why it is very credible that saints do work these miracles at their tombs & Reliks. Haec a domino impetrare possunt propter cuius nomen occisi sunt. 
22. civit ca 8, 9 10.  They can easily obtain these things of our Lord, for whose names sake they were put to death. Praecessit corum mira patientia, ut in by: miraculis tanta ista potentia sequeretur. Their wonderful patience went before, that in these miracles this so great power might follow after. Credamus ergo eyes & vera dicentibus & mira facientibus. Dicendo enim vera passi sunt, ut possint facere mira. Let us therefore believe them both when they say truly and when they do wonderfully: for by saying truly they suffered death, that they might be able to do wonderfully, So far S. Austen. To conclude this point against all stubborn negatives and Ethnyshe reasoning, the same holy Father himself was so easy to believe, and so careful to publish them, because he knew God was much glorified in them, that he took orderin his own Church where S. Steuens Relics were, to have all the miracles from time to time written. Id namque fieri voluimus, cum videremus antiquis similia divinarum signa virtutum, etiam nostris temporibus frequentari, & ea non debere multorum noticiae deperire. For we would have it so, for as much as we saw that, the like signs of God his power to them of old time were often showed in our age also, to the end they might not die but be known of many.  
To say the very truth, there are two evident causes why the heretics of our time abhor from this article and others: 
The causes of heretical incredulity and hatred of Relics.  Lack of faith, and want of devotion: such as S. Jude describeth in his epistle. Animales, spiritum non habentes. Brutish men that have no feeling of the spirit at all. Arbores autumnales, like dead trees, when their leaf is s●llen. They little consider the power that Christ so assuredly promised to his saints. Amen Amen dico vobis. Verily Verily I say unto you, he that believeth me, the works that I do, shall he also do, and greater than they are shall he be able to do. They can be as stout as S. Thomas to avouch and to swear it, that they will not believe, unless they put their fingers in the very print of the nails. But when the thing is so evident & palpable, 
Heretics have no spritual film of fervent devotion.  that in deed they may see, touch, & handle the glorious miracles wrought at holy places, as it were the marks of martyrs blood, and certain prints of Christ's nails left to us by the virtue of his passion, they are far from the heavenly affection that Thomas felt, when he broke out with heart & voice into this goodly confession, Dominus meus & Deus meus. My Lord and my God. O if they did know what it were to touch the memory only of Christ's wounds and his ayntes, what it were to adore but in the place where his feet stood, to sit at his feet a while with Mary and wash them with weeping tears: to touch the hem only of his garment and feel the virtue that proceedeth from thence, to see but a glimpse of his glory and his saints with the three Apostles, and in all this to hear as it were this voice of S. john unto Peter, Dominus est, It is our Lord, it is he that maketh the devils roar, he healeth the sick, he raiseth the dead, because his saints do it by him, his presence and power is in all these things: then undoubtedly they would take Peter's faith and nothing doubt safely to tread upon the seas and waves of infidelity: they would conceive his inestimable joy, saying: Bonum est nobis hic esse. O this is a sweet place, well were we if we might tarry here: 
The wonderful devotion of chatholiks.  let us make here tabernacles, to thee O Lord first, and next to thy glorious saints. This faith and affection had Paula, when she came to the place in Bethlehem where Christ was borne, saying: here is my resting place, because it is my Lord's country: here will I dwell, because our Saviour hath chosen it: and again when in her letters to Marcelia which S. Jerome penned. Shall it ever be our good hap to see the day, when we may go together into the little vault, where our Saviour was borne? To weep a little in our Lord's sepulchre, to lick the wood of the holy Cross, and in Mount-oliuet with will and wish to ascend after a sort with our Lord, as if he were very now ascending? To see Lazarus come forth tied in his wynding sheet? Amos the prophet even yet playing on his bagpype upon some little hillock? afterwards in Samaria to honour the ashes of john Baptist, Heliseus and Abdias, all three together? This devotion had Chrysostom to Paul's chains, the people of the east parts to samuel's Reliks: the best men out of all places to the holy land, as before I have mentioned. This made blessed Anthony to go a dangerous journey to Paul the wonderful Eremite of whom he reported to his scholars thus: I have seen (I tell you) Elias, 
●●er. in vi●a pauli.  I have seen john in the wilderness, and to say truly, I have seen Paul in paradise. This devotion was it that made Hilarion to do the like toward S. 
fiero. in vi●a Hilario●is  Antony. after his death: in whose little cabin he laid him down, and as though he had felt it warm as yet of the holy man departed, so he culled and kissed it: This was it that caused the godly contention between the Palestines and them of Cypress about the self same wonderful man Hilarion, who after his death in both places wrought great miracles, but especially in Cypress, belike (sayeth S. Jerome) because he loved that place best. 
〈◊〉 2. Civit. 3.  This devotion and this faith was it that worked in those Africanes, 
●ouch of relics.  which S. Austen writeth of, when they touched three dead persons with the garments, and anointed the body of an other with the oil that had touched only S. Steuens Reliks, & immediately all four were revived.  
Where mark for your comfort and joy all you good religious and well disposed persons that carry Cross or beads, 
The laudable devotion of catholics toward 〈◊〉 esser things than relic  having touched glorious Relics, the better to put you in mind of such saints and to pray the more devoutly (for to that purpose I would have it employed.) Mark I say how exceedingly such devotion pleaseth God, whereas he confirmed it so long ago by miracles. And no marvel, for he is the same good Lord still, that straight perceived the fervent faith of the poor woman, that thought it sufficient, with great fear and reverence to touch but the hem of his garment. He that by Peter's shadow and Paul's clothes healed the sick and cured the lame, must now also needs accept all devotion done toward him and his saints for his sake: he can not chose, because he is always like himself: Fidelis est, seipsum negare non potest. You also that delight to have Agnos-Dei, M●dalias, Grains or the like honourable memories of heavenly things and inslamers of devotion, such I say as the holy hand of Christ's high Vicar hath blessed for that intent, give God hearty thanks for your religious mind, if you feel in deed that it proceed of devotion. It is not given to every man although he would, to have toward small things no small devotion. Small things in comparison, otherwise not small that have great commodities. 
Little hallowed tokens sent from● bishops as appeareth in their epistles.  The learned Fathers and holy men of ancient time, Austen, Paulinus, Leo, Gregory, here also have given you example: who although by their excellent knowledge of scriptures they understood all divine mysteries and thereby were inflamed to love Christ exceedingly, yet they gladly used to practise their devotion by these lesser means also, 
Leo. ep. 72.  sending one to the other panes benedictos, imagunculas, particulas terrae sanctae, particulam Dominicae Crucis cum culogiis, hallowed bread, little images of Christ, our Lady, and the Apostles: some portion of the holy land, and as Leo speaketh a little piece of our Lords Cross with blessings adjoined. S. 
Li. 8●. ●y. 60.  Gregory in an epistle to Edelbertus King of our country hath these words. parva autem xenia transinisi, quae vobis non crunt parva, cum a vobis ex beati Petri Apostoli benedictione fuerint suscepta. I have sent you certain small tokens, which shall not be of small value to you, when you have received them as having the blessing of S. Peter the Apostle. Whereby he meaneth that the gracious blessing of Peter the first Bishop of Rome remaineth still in all his Successors to bless and sanctify sacred tokens: So that the Bishop of Rome his blessing is the very blessing of S. Peter himself, even as in other cases also the whole Council of Chalcedon protested: Petrus per Leonem locutus est: Peter himself hath spoken by the mouth of Leo. It is a very common phrase or speech in S. Gregory that he sendeth S. Peter's blessing when he sendeth little golden keys or crosses that had touched his body, to noble men, to Princes, to the Empress, to Bishops in all countries, wherein sometime to make the gift more precious he put a little of the holy Cross, of S. Peter's chain, of S. john Baptists hear, of S. Laurence gridyron: which the foresaid parties did wear about their necks for most holy and sacred rewels, 
Li. 2. cp. 72. 86. li. 3. cp. 30, li. 5. cp. 6. li. 7. epist. 126. ind. 2.  full of spiritual grace and heavenly blessing.  
Men of common sense and colder feeling in religion (if they be catholics) are moved with the reverence of sacraments, sacrifice, and great solemnities, but the morefe ruent a man is and as it were the more familiar With Christ, the sooner he espieth him if he do see but his shadow, and saith with S. john, Dominus est, it is our Lord: which other think to be pbantasma, an imagination only and dark appearance of some trifling thing. S, Antbony, a man of so deep contemplation that he desired no other book to know the infinite wisdom and mercy of God, but only the sight of his goodly creatures, saw so far in the very cote of Paul the Eremite abovenamed, 
Hiero. in vita Pauli.  which that good man himself had made of palm leaves, that he kept it for a Relic of that faint, and ware it only upon high feasts in honour of the day. S. Jerome also in the end of Paul's life which he writeth, is wonderfully moved to conclude with these words. I humbly request every one that readeth this story to remember Jerome the sinner, who if he might have his wish of God, would much more desire Paul's cote with all his good merits, than Princes purple with their painful punishments. And because we talk of holy men's garments, 
Socea●. ●i. 7. ca 22.  Theodosius the younger a Prince of noble virtues and very religious was wont to wear the facke cloth of a certain holy Bishop that died at Constantinople quantunuis sordidatum although it were not very clean, persuasus se aliquid ex mortui sanctimonia inde percepturum. Being fully persuaded that he should receive thereof somewhat of the dead man's holiness. But to return back a little to such men as christian. doom esteemeth for renowned Saints: Blessed hilarion going in Pilgrimage to S. Authonies' eremitage, 
Hicro. invita Hilarionis.  rejoiced in his spirit at every little memory of that holy man, when it was told him, here he was wont to sing, here to pray, in this place he did work, and there he rested himself, these wines and little stocks were of his planting, that alley he made with his own hands, this pool cost him much labour & pains to water the garden, this mattock he had many years to dig and delve withal. If this good man be therefore thought a superstitious fool, because he was a monk forsooth almost twelve hundred years ago, and a miracle of that age. Chrysostom an Archbishop and honourable in the world, was no fool undoubtedly, how so ever he may seem superstitious because he is a Catholic: He expresseth the very like affection to the least monuments of the Apostles that you can devise. 
Praefat. in cp. Pauli ad. philemonem.  utinam (saith he) non defuissent etc. I would there had been some one that could have given us the whole story of the Apostles, not only what they written, but what and when they did eat, where they sat, whither they went, and so forth. For if we see but the places only where they sat, thither we direct our mind oftentimes, and begin to a wake, and feel ourselves better disposed. And that you may know he was always the same man, tender hearted toward all sacred monuments were they never so little, 
See. qd utriusque testamenti sit unus legislator.  he writeth of himself that having a picture in wax, wherein the Angel destroyed so many thousand Assyrians in one night, as in the book of Kings is mentioned, he was wonderfully delighted to behold the mighty power of God in that small image of sorry wax. All the which examples do declare this one point what grace they had and how virtuous men they were that of small things could reap great devotion, 
Profane affection toward see uler monuments.  devotion I say toward God and his saints, not as profane heretics that more gladly look upon Tully's face because he was eloquent, or Caluins round cap because he was a minister, or some noble man's arms, that is Patron of their bishopric. No no, but the sweet picture of some heavenly thing, the blessing of a virtuous hand or of God's anointed, the view of holy place, and touch of sacred Relic, these work wonderfully the praise of God in the hearts of sad and sober Christians. 
22. civit. 8.  S. Austen noteth very diligently in him that prayed instantly at S. Steuens memory for his father in law that was a paynim and lay very sick, how he took away with him of the flowers that were upon the Altar, such as came first to hand, which in the night he put under the sick man's head, and before day he crieth out in all haste to send for the Bishop, and so was baptized and not long after made a godly end. Of another he writeth that had the palsy, who requested to be brought to a new chapel that was built a little before by S Austin's consent over a portion of that holy land where Christ rose again, for the more reverent reserving thereof, thither he was brought and immediately recovered. Again, I know (saith he) a maid of Hippo this city, who anointing herself with oil imbrued with the tears of a priest that prayed for her, was delivered from an evil spirit. S. Jerome writeth of the abovenamed Hilarion that Bishops, priests, judges, men of great calling, grave and wealthy matrons, besides the common people out of country and town, tan to him in heaps only to take hallowed bread and oil at his hands: 
hallowed bread and oil.  which had the virtue to preserve from death, namely the daughter of one Constance and her husband. All these things being practised by men of such virtue and reported to us by doctors of so 
Against scoffing heretics.  great authority, skoffing heretics will jest at: and no marvel. The prophecy of Ind the Apostle can not be false. In novissimo tempore venient illusores, secundum desideria sua ambulantes in impietatibus. In the later time there shall come mockers, walking at their pleasure in all ungodliness. Such were the young lads, irrifores as, S. Austen calleth them that laughed the poor old man Florentius to scorn for praying at the Reliks of the twenty martyrs, 
22 civit. 8.  that he might by some means have wherewith to clothe him, which he obtained as there is told very myraculosly. Such were they that jested at Macarius the bishop of Jerusalem, 
Sozom. li. 2. Cap. 1.  when they saw him put two of the crosses to the sick woman and that she Was nothing the better, and thought it a very foolish mockery: who were controwled by and by with the third cross, that healed her, because it was the same cross that our Saviour suffered on, as appeared by the miracle. Mauritius the Emperor although he was sometime in these cases very incredulous, 
Niceph. li. 18. ca 31.  yet such a skoffer he was not: who thought at the first that the miracles done at Euphonia the Martyr's shrine were delusions wrought by men, but he tried the contrary by such unfallible means that ever after he honoured them exceedingly. 
Hiero.  But Vigilantius was an old captain of such scoffing mates, who called the catholics, ashmongers: Reliks, foolish dust wrapped in a clout: wax candles burning before them, vile taper light. Such were Eunomius and Porphyrius that said the devils made as though they had been formented grievously by martyrs Relics, whereas they felt no such thing. 
Marc. 5.  Such were they that laughed at Christ himself: Irridebant eum (sayeth the Evangelist) when he said of jairus daughter, Puella non estmortuae, sed dormit. The mayed ie not dead but sleepeth. And undoubtedly these jesters of our time, if very shame of the world rather than fear of hell did not stay them, would laugh merely at Peter's shadow, 
Act. 5. jac. 5. Io. 9 Tob. 9 Dan. 14 jud. 1ST. 4. Reg. 2  james oil, Christ's spittle, R●phaels fish, Daniel dragon, Samsons lawbone, and Elias cloak. Dost thou wonder why I will say so, and tell me that I ought not to judge? Because it is evident they can neither abide ceremonies, nor believe miracle, it is their profession. For example, Peter Martyr in the disputations at Oxford being urged in the question of the blessed Sacrament with this axample, 
Peter martyr judgement of Christ's miracle entering when the doors was shut.  that Christ entered into the place where his disciples were, the doors being shut, said that he first opened the door forsooth, and so entered: A wonderful miracle that Christ did go in when the door stood open. As well he might say that he could not have risen again unless the Angel had first removed the stone from the sepulchre, nor be borne of his mother without breach of her virginity, which infidelity S. Austen objecteth to the Paynims as I have before mentioned. But especially in the fact of Eliseus, 
4. Reg. 6.  when he cast a pyce of wood into the water to make the iron swim that before did sink appeareth what they would do if they durst: which when a witty catholic to confound a scoffing heretic propounded to him barely without circumstance of Eliseus or of scripture, 
A skoffing heretic finely confuted.  as though some monk had written it, ask his judgement, if it were not like to the foolish fables of Papists concerning miracles at martyrs tombs: This good fellow by his wisdom made gay sport with it, till he understood it was plain scripture, & then in what plight he was you may easily guess, in his own play to be so flatly foiled. So little they understand the wisdom and power of God, 
Miracles as truly wrought by relics, as sometime by the Apostles.  who of purpose hath chosen by small and foolish things (as they may seem) to confound and control the haughty wits of worldly resoners.  
If they will tell me that whatsoever scripture reporteth, the authority thereof forceth them to believe it, although reason reclaim: but for all other testimonies, it is at their pleasure to believe them or not: S. Austen answereth, 
22. civit. 8.  that for the truth of things: Etiam nunc fiunt miracula in eius nomine, sive per sacramenta eius, sive per orationes vel memorias sanctorum. Now also at this present miracles are wrought in his name what by his sacacraments, what by the prayers or memories of saints. But the difference is: Non eadem claritate illustrantur, ut quanta illa gloria diffamentur. They are not so famously known not bruited abroad so gloriously as the other: the reason whereof is there also to be seen most reasonable. If they had rather cavil thus, that signae sunt infidelibus, the miracles that Christ and his Apostles did, were for unbelievers to bring them to the saith: now since all the world believeth, they are to no purpose, 
Adverse. vigilantium.  & therefore they think there is no such thing. first S. Jerome shall answer them & Vigilantius all at once, that the question is not between us, for whom they are wrought, but by what power, and therefore tell me not (sayeth he) that wonders are for such as will not believe, but answer me bow in dust and ashes there is such a forcible presence of wonderful operations. Secondly I add moreover, that because there are always in the world infidels or unbelieving heretics, miracles are always to good purpose against both sorts, to maintain true faith in the hearts of Catholic Christians, eodem Deo (as S. Austen sayeth) nunc faciente per quos vult & quemadmodum vult, 
22. civit. 8.  qui & illa quae legimus fecit. The self same God working now by whom he will and as he will, that wrought those former which we read of in scriptures. 
Of abuses.   
If they will tell me sadly and roundly that their be many abuses herein, delusions esteemed for miracles, false reliks, much superstition. First it is great rashness to think so without evident causes as in the notable example of Meuritius the Emperor before is declared. Again, the like abuses have been in all ages even of the Primitive Church, without any prejudice to the Catholic customs, but to the better trial of constant Christians, which will not stumble at every straw, and refuse the corn because of the chaff: 
Adieu. vigil.  Paucorum culpa (sayeth S. Jerome) non praeiudicat religioni. The fault of a few is no prejudice against religion. judas treason did not destroy the Apostles faith. 
Ep. add Rustics monacum.  And again: In omni conditione & gradu optimis mixta sunt pessima. In all states and degrees the worst things are mingled with the best: which consideration of former times (which by all reason should be most pure the nearer to Christ) and that our Saviour said. Necesse est ut veniant scandala. It is necessary that offences do come, seemeth to me a very goodly instruction for weaklings that quickly condemn a good thing, when they see it abused, of one superstitious woman judge all idolaters, for one false relic think none true, 
S. Gregory in this case put true Relics in Place of the false, maintaining the catholtke use redressing the abuse, in his answer to the tenth interrogatory of S. Austen our Apostle.  for one feigned miracle will give credit to none. Where of the learned and holy Martyr of our country S. Thomas Moor hath most wisely and pithily (as his manner is) disputed in his english volumes, sufficient to satisfy any reasonable and grave wit. S. Austen writeth of certain idle monks or rather false monks in that weed, that went gadding abroad out of their cloister showing martyrs reliks (si tamen martyrum, 
De. op. mona. ca 28.  if happily they were so in deed) for to gain by it or to seem the more holy: And yet I trow no man will say that he condemneth monks or reliks, that shall read the self same book de opere monachorum, how monks ought to be occupied, and my former testimonies out of him for miracles. S. Jerome telleth of some superstitious women that carried crosses about them: whereupon some hasty heretic will take me short, and by & by conclude, ergo S. Jerome doth mislike of wearing Crosses: Let him stay his wisdom, for he addeth also, & parva evangelia, and she carried also the Gospel in a little volume: did that also mislike S. Jerome trow you? No sooth, neither the one nor the other well used, and as well the one as the other abused, 
Hiero. Culantiae matrovae.  if they bear them to seem the more holy, as the Pharisees did their ten commandments in the broad hem of their garments, and therefore are checked of our Saviour. It would require a just volume to reckon the enormities crept in among religious tytes and customs, in all ages since the ascension of Christ, and as the number of Christians multiplied, so (as it happeneth in a multitude) the more abuses: whereof the ancient Fathers make often mention and lament it. 
Ad. Rustmona.  As when S. Jerome sayeth: Vidimus nuper & planximus: we have seen of late and it grieved us not a little. And agyne, piget dicere: 
Ad Eustochium.  I am loath to tell how many virgins daily fall from their purpose and profession: And again, 
Ad Sauin● Diaco●um.  prorumpunt lacrimae antequam verba. O villainy, I can more easily weep in this case then speak. Of all the which things, as also the unprofitable ceremonies and superfluous devotion, which are the private fancies of unskilful persons, not the public ordinances and decrees of the Church, the first Council of Nice and after it S. 
Ep. 11●  Austen. giveth this general rule, which at all time taketh place and is our warrantyse: what so ever is against faith or good life that the Church of God nec approbat, nec tacet, nec facit: doth neither allow, nor dissemble, nor put in practise. And this much might well be answered if happily there be any sinful abuses at this day. First that we can not be happier than the primative Church, which in all points had the like, as I will show if it be needful. Secondly all good Catholics that see any such faults, much more lament them then the heretic doth blame them, the more it grieveth them that by such offences the truth is ill spoken of among our enemies, and suspected of them that are indifferent to both. Thirdly, the words of our Saviour must needs be fulfilled, Necesse est ut veniant scandala. Offences must necessarily come, there is no remedy, such is the sinful frailty of man's nature. 
Psal. 118.  But Pax multa diligentions eum, & non est illis scandalum: They are at great peace which love him, and nothing can offend them or make them to fall from the truth. Love Christ and his Catholic Church as thou shouldest do, and no abuse be it never so great shall be able to move thee one jot from the pure profession of all laudable customs.  
Howbeit to say truly, 
Of supersti 〈…〉 so called.  I think heresy hath partly so extinguished and partly so cooled the fervent devotion of right good earnest Catholics, that if there be any religious zeal left in some few more than in others (which therefore seemeth superstition because it is rare and singular) the same is so far from heinous crime or grievous fault, 
Adieu, vigil.  that I may compare it rather with their devotion which in S. Hieroms time lighted tapers at the Gospel time, and burned wax candles before Martyrs tombs, of whom he giveth sentence that each one had reward according as they were devoutly disposed: or with their persuasion that at the same time also were wont to show Pilgrims coming to Jerusalem, 
Cumin matth  the pavement of the Church as yet embrewed with Zacharias blood as it was thought, and therefore visited not without reverence: which their godly affection (albeit they were possibly deceived) S. Jerome did not mislike, toward that glorious Martyr, whose death was so precious in God's sight, that it was one cause of the jews extreme desolation, as our Saviour himself witnesseth. So likewise it may fortune that in some Churches or Chapels there is proposed some false relic, 
Of doubtful relics.  and so honoured as the relic of that saint whose it is not: which thing if it were done rashly upon light credit, and if it might easily be discerned, were a fault in no wise to be suffered: but be cause it hath from time to time been esteemed so, nothing known to the contrary, not disallowed of the Bishop (whose diligence in examining such things is to be wished, and in Fisher Bishop and Martyr of Rochester is greatly commended) and especially because the honour resteth not in the Relic, but is wholly referred to that saint whose Relic it is esteemed: For these causes I say their is no more fear of superstition or Idolatry in this case, 
Mare. 10.  then if Bartimens' the blind man (in the Gospel) had said to any other man in steed of Christ, Misertre mei fili David, Son of David have mercy upon me: as he might quickly have done being blind, if they had mocked him and showed an other for Christ. Or if a Catholic should adore that host which a priest at the time of elevation lifteth up not consecrated, or worship one of the thieves crosses for the Cross of our redemption, if one suddenly were changed for the other: In all these cases and the like, ignorance doth excuse, being neither rash nor wilful: and sincere meaning hath reward before him that knoweth the heart of the worshipper, that he honoureth undoubtedly the principal itself in heaven, howsoever he be deceived against his will in mistaking some earthly monument or remembrance thereof. For example, thou meanest to honour the King's Lieutenant as if he were the King himself: among a number thou dost not know him: it is told thee sadly that it is he that weareth the gay cote, perhaps he is of his meanest gentlemen, yet no doubt thou hast done thy dutiful obeisance to thy Lord and Prince, howsoever thou be deceived in this person or that, which is said to represent him. How be it in sacred things more heed is to be taken and greater discretion to be used. 
Psal. 89.  Honour Regis judicium diligit: In honouring the King of Kings and his servants there is much judgement required. 
Psal. 46.  We are commanded to sing to our Lord, but sapienter, wisely: 
150.  and in an other psalm, in cimbalis bene sonantibus, upon well sounding cymbals: They sound well when every string is in tune without discord, neither to high nor to low, but in a golden mean, which all good Catholics in all points of religion most heartily wish and pray for, 
Tit. 2.  ut is qui ex adverso est, vereatur, nihil habens malum dicere de nobis: That the adversary may be afraid to open his mouth against us, when he is able to say no evil of us.  
Thus I have briefly touched certain points concerning Relics and pilgrimage: the name, the cause & the ground, the fruit, the miracles, the use and abuse, which may be an interim to thee Christian Reder against the odious terms of idolatry and superstition, devised by heretics as buggishe baubles to fear babies. A full discourse of this matter I reserve as not necessary, if after these few the adversary be quiet: if not, than I mean God willing to open the whole pancke. And to show such a glorious sight of universal practice and infallible testimonies, so clear as none days. that the best of our adversaries shall be no more able to look against it although he take Caluins spectacles, them the owl or the bastard-egle against the sun beams: not because I can do much or any thing at all of myself, the meanest student of catholic divines, but because it is very much to have learned of them that can do exceeding much if they were in place, how much the catholic Church is able to allege as for all the rest, so for this article also. That church, whereof the psalm saith: Gyoriosa dicta sunt dete civitas dei. 
Psalm. 86.  Glorious things are reported of thee O city of God: against that synagogue, of the which is said: 
psalm. 136.  Filia Babilonis misera, the daghter of Babylon is a wretched one. Blessed is he that taketh her ungracious children (all heretics and schismatics) and squiseth them against the Rock. which is the present faith of the Church of Rome, by that commission which Christ gave to Peter, whom he made a rock and foundation, upon whom he built his Church, to whom he promised it should not fail, 
Ma●. 16.  and hath performed his promise until this day. To whom for his excellent gift and our assured safety, as many as stand upon this Rock, be all honour and glory for ever.  
Amen.   

A LETTER SENT BY M. LICENTIATE MARTIN TO A MARRIED priest his friend.  
GENTLE M. N. being always mindful of your courtesy toward me, I have often thought how I might best requite it; and because I neither have temporal ability, nor you (God be thanked) have need thereof, I have purposed many times to communicate with you some spiritual benefit that might be to the health of your soul. And having differred hitherto, this I trust is that good hour which God hath appointed me to tell you, and you patiently and willingly to hear that, which, if you well consider, is the most necessary thing for you of all other, if you be such a one (as I hope you are) that look to be saved.  
To be short and to come to the point: you have been a priest many years, yourself for many years together never imagined that you might marry, no more than any other priest made in the like sort as you were. afterward the liberty of the time and the sensuality of the flesh and only worldly considerations pricking you forward, and no good or godly reason (as your own conscience can tell you) your fancy fell upon a woman, and to accomplish your desire, you remember how gladly you would have had some authority of scripture or doctor to have soothed you in your fleshly purpose; and when it was told you that there was nothing for it, but all against it, you thought or rather you said so (for you could not think it) that you never vowed, and so you began to flatter yourself: and when that also was showed unto you and proved clean contrary, because all that present themselves to a catholic bishop for orders of subdeacon and so forth, by their very presentation and taking of the orders (although no more were said) do make their vow before God, because the Church always presupposeth that, and admitteth none but with vow, this I say standing so, you went farther, and hoped the Counsel of Trent would release the vow, or that by your friends you at the least might obtain a dispensation: whereby you declared that yourself thought it not lawful without dispensation, and how you could once think of a dispensation, I do marvel much, whereas there is no example thereof in any private man's case, such as yours is.  
But when all these means failed, yet the devil blew the coals of concupiscence still, spite of the Church, of your vow, of holy and chaste priesthood, to match yourself with a woman, not in matrimony (for you wots well it can be none) but in damnable sacrilege worse than any adultery, as S. Austen telleth you, if it would please you to read it, saying of such as have vowed, Talibus non solum nubere, 
De bono vid. ca 9 tom. 4.  sed velle nubere damnabile est. To such it is damnable, not only to marry, but to have the will to marry. And this he saith upon S. Paul's authority, who writing of widows that had vowed and would afterward marry, saith: 
8. Tim. 5  Cum luxuriatae fuerint in Christo, nubere volunt: habentes damnationem, quia primam fidem irritam fecerunt. For when they shall be wanton in Christ, they will marry: having damnation, because they have made void their first saith. They are damned, because they have broken their first promise, and they broke their first promise, because they would marry: so that their first promise was as yours also was, not to marry.  
And therefore S. Austen saith boldly in an other place, 
Eodem ●. ca ●●.  that such marriages are not only adulteries, but worse than any adultery. And believe me M. N. as your very friend that do rather tender your soul toward Christ than feed your carnal humour toward the world, believe me I say, that if S. Ambrose, S. Austen, S. Chrisostome, S. basil, S. Gregory Nazianzene, S. jerom, S. Gregory the great, S. Bernard, or any other ancient and learned Doctor were alive to tell you, they would plainly say as now their books do say, that your state is damnable. And what if you did but ask your old master and Lord the last true bishop of Lichefilde, would you not believe him, and so many other learned and virtuous prelate's of these our days? Shall flesh and blood overrule you to do against your conscience, and to your exceeding shame before all your friends and all the good christians of the world? Shall not time at the least reclaim you, & make you consider of your dangerous state? At the first perhaps fantasy and pleasure might overcome you, but hath not time and experience taught you to be weary thereof? Will you sell heaven for the company of a woman, or gain eternal pains for so short a pleasure? because you are fallen, will you never rise again? or will you defer till God suddenly take you away in the mids of your filthy sins? or do you think that both stand well together, God his favour, and abominable lechery?  
O M.N. you should rather be there where those hands should handle the blessed body of Christ, for which they were anointed and consecrated: where those lips should say ordinary Matins, Mass, and Evensong, as you are bound also by precept, then to employ your whole body upon the daily doing of such things, which good priests dare not think once upon (but against their will) for fear of sin. Or if you can not be in place to do as you should, yet you may always be in place to refrain from that which you should not do.  
Good M. N. consider at length the case deeply as it deserveth. As it is odious before God and man that you have thus fallen, so it shall be always honourable for you to rise again: we have known married priests, afterward holy men, and by their repentance no less esteemed than if it had never been. The Church of God (as also God himself) is always glad of a penitent sinner, and the Angels in heaven rejoice thereat: let it suffice you that you have taken your pleasure all this time, and give God thanks that he hath spared you and reserved you all this time to repentance, whereas you might have died in your sins and so have been damned everlastingly: despise not his calling of you unto himself and to his CATHOLIC CHURCH. You have wherewithal to live although you did forsake all. And so you must, and make away with all at once, to follow him that being God of gods and Lord of lords came into this world and went out of this world in all poverty and misery, for your sake, and for my sake, and for every sinner's sake, to redeem us unto himself. Be not tied any longer to woman, or benefice, or bishop, or this or that. Play the man once in your time for God his sake, who have been stout and stroung to abide the very cutting of your body for your own healths sake.  
O it is an honour to be counted a good mau of good men, rather than rich of the rich, and happy of the unhappy: and a little misery, or want, or disgrace in the world & before worldlings, is in deed the greatest glory & renown before God and good men that can be wished. God be thanked for it, for it is his grace and nor our desert. But I think I may say of us all which are here no small number, if we should die in banishment, if we were driven to beg among strangers, if any misery should befall us, yet if we continue catholic and in the fear of God, all is our joy, our crown, our triumph. But to say truly, we have all sufficiently, and myself was never in so good state in Ingland, as here I am in all respects. And yet we in comparison of that which you might provide, are of mean state: you might be as great a man beyond the seas as you are there, and be so well accepted of the best as you would desire, and it would be a singular joy to all your friends, and a great honour to yourself, besides the joy and peace of your conscience, which now either doth much torment you, or you are so much the worse if you have no feeling thereof.  
You see what might be said if a man were disposed to set yourself before your own eyes as in a glass: but I hope you are wise enough to gather much of this little: & I would to God I had now as good opportunity to talk with you face to face as I have had heretofore: I doubt not, by the grace of God, but I should reclaim you: for I persuade myself that you would do well, but the world and the flesh overcometh you: and yet (alas) flesh and blood shall not possess the kingdom of heaven. Think then of the loss of heaven, nay think on the pains of hell, which shall begin perhaps to morrow, perhaps one year hence, and shall continue for ever, for ever, for ever, (this is a long day,) and in more terrible torment than can be imagined in this life. And yet the very goodness and love and benefits of God & of our Saviour Christ, should make us to do well and to please him, more than the fear of hell pains. Slaves and servants will not work without stripes: but children ought to do well of very love and conscience.  
Your unlawful woman (M. N.) is but one thing (albeit a great and horrible thing) but your living in schism, out of the Catholic Church, in all communicating with heretics, these are also of great importance. If your good L. and master had also kept his bishopric and followed the world, his example perhaps might have diminished your fault. Now what excuse have you, after the virtuous example of such a prelate, of so many like unto him either dead in prison, or yet prisoners, or beyond the seas, in loss of goods and country and friends; of so many young men and children which contemn all the world and worldie friends to follow CHRIST and the CATHOLIC CHURCH, and shall condemn such as you are that ought to be lanterns and lights to them? What excuse (I say) have you in this case, especially having so many examples of your near friends and acquaintance, whom you may remember, namely that grave and learned priest, which committed that woman and her children to you as to a spiritual patron & not a fleshful father, who if he were alive, how would you look him in the face? another example you have your fellow chaplain sometime, now many years a most blessed prisoner. Whose happy state and your own misery if you consider well, you may justly fear that saying in the Gospel: Two in the filled, two in a bed, two at the mill, the one taken & the other forsaken: You may fear it I say, and thereby take occasion to reclaim yourself before that terrible day of separating the evil from the good, the reprobate from the elect & chosen: When to the elect it shall be said, come ye blessed, you have done this and this for me: And to the rest, Go ye cursed, you have done neither this nor that.  
And here I pray you think well upon it and examine yourself what you have done for Christ and for his Church in this time when Catholic men are proved as gold by the fire. You have broken your vow, taken a woman, lived in pleasure of the flesh, kept all livings and perhaps increased them, said or caused to be said heretical service, entertained blasphemous and lying preachers, flattered and desired the favour of your false bishop, you have generally loved the world in all respects more than God, and that against your conscience which must needs condemn you. And are these (trowye) the means to come to heaven? No, no. 
Act. 14.  Per multas tribulationes oportet intrare in regnum co●lorum. By many tribulations we must enter into the kingdom of God. And, 
Mat. 10.  Qui me negaverit coram hominibus, negabo & ego eum coram patremeo. But he that shall deny me before men, I also will deny him before my father which is in heaven. For God's love (M.N.) think upon it betimes, and dispatch at once, and bear with my boldness and plainness, which is necessary for your soul's health, as yourself will confess if it may please God to send you his grace and his spirit abundantly to make you a new man.  
Then shall I love you and honour you more than ever I did, and all good men with me, who do not marvel that you or any man should fall, whereas we are all sinners and have all fallen one way or an other but if after admonition you will not rise again, that will make us to marvel, & to pity your ease as altogether desperate, which God forbidden, who convert you and save you and bless you both soul & body, even as I wish to mine own self: For a farewell, remember the later end of man, the account to be made, the consequent there of, hell or heaven, and before all other respects do well for his sake that made you, redeemed you, sanctified you, and hath hitherto preserved and enriched you, and will hereafter in heaven fully reward you, if you will come even now at the ninth and eleventh hour. Our Lord keep you.  
Paris. 15. Fe. 1580 Your loving friend undoubtedly G. M.   

TO MY LOVING AND BESTBELOVED SISTERS.  
DEAR Sisters, my care, my love, & of all worldly things (next to my good mother) my greatest comfort and joy. Unless you did think, that I do most heartily love you, you could nor always heretofore have declared your exceeding love so plentifully towards me, for the which almighty God reward you. This my love because it is not a natural affection only, but sincere and true charity, forceth me to wish unto you, my loving Sisters, not only many worldly commodities, which (God be thanked) you lack not: but much more, all spiritual treasure and heavenly riches, whereof you can not have great store, because you dwell not where it groweth.  
I know good Sisters, that you mean well, and most willing are you to do that which might please God: but in good sooth you are out of the way, and therefore the further you hold on, the further you are from your journeys' end, the further from heaven. The wise man saith: There is a way which seemeth to a man right, 
Proverb. 14.  but the end thereof leadeth to destruction. Bear with me if I writ bold. lie, and tell you the truth plainly. I am your brother, I love you (as nature bindeth me) not only in worldly respect, but much more towards God. Your souls are dear unto me: my heart always mourneth to think upon your dangerous state wherein you stand. O good Sisters, the pain of hell exceedeth all torments, and that fire shall burn for ever. Happy are they that keep themselves by God his great goodness within the CATHOLIQVE CHURCH, for out of it, there is no hope of salvation: And most happy are they that having been out of this Church by the wicked persuasions of false preachers, when it pleaseth God to send them true teachers, will not remain obstinate, but follow good exhortations and wholesome doctrine, and so return again as obedient children to Christ their father, and to the Church their mother, who are always ready to receive them: remembering that which a most ancient and learned Father writeth. 
S. Austen upon the 88 psal.  He can never account God to be his father, who will not have the Church to be his mother.  
If you ask me what this Church is, that is called CATHOLIC, and how you may know it, behold the true and certain marks thereof, and yourself judge whether you be within it or no. This Church is a congregation of all true christians which began in Christ & his disciples at Hierus lem, & from thence grew and multiplied throughout the whole world, according as it is said in the psalm: Their sound (speaking of the Apostles) is gone out into the whole world, 
psal. 18. v. 5.  and their words into the ends of the earth. 
The first mark of the Church is to be visible.  So that the first mark of the true church is, that it must grow and multiply, be seen and appear always as a light in the world: and therefore Christ calleth it A City builded upon a hill, 
Mat. 5.  which can not be hid. And the blessed Martyr S. Cyprian saith: The Church being lightened with the brightness of our Lord, doth reach forth her beams throughout the whole world. And S. Austen besides many other places to this purpose, compareth Christ and his Church to that stone which was cut out of a hill without men's hands, 
Daniel. ca 2.  and after grew to be a mighty mountain, so that it filled the whole earth. For undoubtedly this stone whereof the Prophet speaketh is Christ, who was borne of a virgin without the help of man, and is now grown from a few Apostles and disciples to an infinite number of christian people in all countries, confessing one faith and one belief: and this is the Catholic Church, whereof your Creed telleth and teacheth you to say. I believe the CATHOLIC CHURCH.  
Let us see now whether this mark doth agree to your brethren in England who call themselves Protestant's, or to us whom it pleaseth them to call Papists. First they call themselves in their books the English church, that is to say, of that faith which is professed in England: but we are of the CATHOLIC CHURCH, that is of such a faith as is professed in France, in Spain, in Flanders, Brabant, zelant etc. In a great part of Germany, in all Italy, and beyond, wheresoever there be christians, and is now preached to the Indians, that never heard of Christ before, and increaseth wonderfully. And within these forty years, in England, Scotland, Ireland, Denmark, and Germany, there was no other faith openly professed but ours. And now also in all these countries, how many are there think you of secret catholics that wish for the old religion again with all their heart, and follow the new only for fear? Nay how many are there especially in England that do yet openly profess the CATHOLIC FAITH?  
Ask good Sisters ask, and you shall learn that all the prisons not only of London, but of England are full of them, because they will not yield to these new proceed, nor contaminate their souls with this new service, and leave the old true and Catholic faith: besides a number of sundry degrees, which are dead in prison: namely twenty three Bishops all deprived of their living these twenty three years, & now but two of them alive: I omit Doctors, Deans, Archdeacon's, Krights, Squires, partly in prison, partly departed the Realm and forsaking all, rather than they will forsake God; and his most true and undoubted religion. This is true (good Sisters) as knoweth God, you seldom hear of these things, and therefore you think either their is no other religion but that could service without all comfort and devotion which you see in your parish church, or you think that must needs be the best, because you are not taught any other: whereas you see (if you believe me) that all christendom almost is of an other religion. And therefore this is the CATHOLIC CHURCH, and yours is worthily called by your own ministers, the church of England.  
But this shall better appear, 
The second mark is successiou.  if I give you an other mark of the true & Catholic Church, which is, that it must continue for ever, and from the first beginning, which was in Christ and his Apostles, never to fail, but to appear and be seen still as a citrye upon a hill, or a light in the world. 
Mat. 28.  For Christ said: I will be with you unto the end of the world: And again: I will send you an other Comforter, the spirit of truth who shall remain with you for ever. And unto Peter: Upon this rock will I build my Church, 
Mat. 16.  and the gates of hell shall not prevail against it. That is to say, the devil and all his ministers, shall never so prevail against this church, but that it shall still appear and profess one, and the same faith. So that there shall be no time, wherein this faith and this church is not.  
Now mark (good Sisters) I pray you heartily, whether your English church, and your English religion hath been always in the world since Christ his time. I will speak unto you as before God, and as I shall answer before him at the later day, and therefore I request you to mark well my words and to consider of them. A whole thousand and five hundred years after Christ, your English religion was not heard of in any part of the world, but I told you before, that the true church must continue for ever, & appear always, unless you think Christ is false of his promise. When began your religion then? Forsooth about fifty vere agone, by one Marten Luther in Germany a friar: who aswell for other ungodly respects, as also because he would needs marry and break his vow which he had made of chastity, began to preach against the POPE, and against the CATHOLIQVE CHURCH, and because he taught great liberty, as that Princes ought not to reverence the POPE, that all priests might marry, that no man need to fast, and such like: he found many disciples in germany, and hath unto this day carnal and fleshly men that love their own pleasure, more than the will of God, and his holy church.  
But will you know what manner of man this was? Forsooth being examined by learned men concerning his doctrine, he was so priest and so angered with the force of truth, that he said in a great rage: This quarrel was never begun for God's sake, neither for his sake shall it be ended. Will you know further that he wrote against the POPE for malice and not for conscience? himself in his letter to Argentmenses faith: I neither can deny, neither will I, that if Carolstadius or any other man could five years agone have persuaded me that in the Sacrament is nothing but bread and wine, he might have deserved of me great thanks: for I laboured in that matter very carefully, knowing right well that by that means, I might much have hindered the Pope's authority. Mark that this man would gladly have found somewhat against the BLESSED SACRAMENT, but a long time he could not, till at length the devil had taught him to write against the Mass, 
De missa angulari.  as himself witnesseth in his books, where he telleth what talk he and the devil had together. Much more could I tell you of this man: but of this little you may judge whether you may adventure to build your faith upon this man, who lived within these fifty years, and to forsake the ancient faith of all Christendom continued from Christ until this day: for it is most certain that from this man came your new religion into England, but not immediately at the first when he began to preach, for King Henrye the enight, wrote a learned book very earnestly against him, 
The queens M. father wrote a learned book a gaiust Luther for the pope. Afterward he forsook him not upon religion or conscience but upon displeasure.  which is common to be seen, but long after, partly when the King began to take displeasure against the POPE, because he might not be married and unmarried as he list: Partly and especially, when King Edward being in the beginning of his reign but a very child, was overuled by wicked counsellors to maintain such a religion as might best agree to their carnal appetite. This was the beginning of your religion; the beginning I say, for as for King Heury, he went nothing so far as they are now come: but whereas for his pleasure he had put away the Pope's authority, and for his profit had plucked down abbeys, he let all other points in man●r remain as before: and of this also repent before he died, as it is known, if not? woe be unto him that ever he was borne: for there in the next world (good Sisters) Kings and Queens come to their accounts, as well as you and we poor folks.  
I could here tell you of many learned and virtuous men that were then put to death, because they would not yield to the King in his unlawful doings: knowing right well that it was all contrary to the law of God. Amongst whom were these two: The Bishop of Rochester the most virtuous and best learned of all the Clergy, as appeareth by his books. And Sir Thomas Moor Lord Chancel or of England a lay man, who for his virtue, wisdom, and learning passed all temporal men that ever were in that Realm, as appeareth by his learned works written in the English tongue, but now not suffered to be red, because they teach the CATHOLIQVE FAITH: Some man will tell you, that they were beheaded for treason; but believe him not, unless it be treason to obey God rather than Princes, surely other treason they committed none.  
One Mark more I will show you to discern the true Church, 
The thirse mark is ●nitie.  & that in few words, but so plain that yourself will confess it. To know the CATHOLIC CHURCH, this is a certain and an unfallible mark, if it be in unity and concord? if it have an agreement and consent of hearts and opinions: that is to say, if it have but one faith and one religion. 
Act. 4.  For of the true Church it is said: The whole multitude of believers had one heart and one mind. 
Ephe. 4.  And S. Paul saith: One God, one faith, one baptism. And again: 
1. Cor. 14.  God is not a God of dissension, but of peace and unity. Look now & consider the state of your Protestants in England only, are they all of one religion? Have you not among them, some Lytherans, some Caluinists, some Puritans, all agreeing against the POPE, and each disagreeing one from the other? Do not your Lutherans preach yea before the Queen, not without great thanks for their labour, that the body of Christ is really present in the Sacrament? And do not your Caeluinists preach clean contrary, that there is only bread and wine? And as for your Puritans do not they preach and write so far contrary from the other two, that they are now forbidden to preach and cast into prison, and put from all livings? Yea the communion book itself doth it not now say clean contrary to that which it said in the later end of King Henry his time? Then you were expressly commanded to believe that under each kind of bread and wine are contained the body and blood of Christ, now it is petty treason to faith so? I speak not here of Dermarke, of Geneva, of other cities in Germanve, who are all Protestants, and all differing among themselves, and from you. I have only declared how great diversity and disagreeing their is among your Protestants at home within one little Island: which is so evident, and so far from good christianity, that it may be unto you a very certain and sure token, that the true faith can not be among them, which hitherto can not agree in one faith, each condemning the others opinion.  
Thus (dearly beloved, and my very loving Sisters) I have given you certain general Marks to learn the true Church: To write all were infinite, because all books are full of our religion, I trust hereafter to instruct you in every point, as you would desire, and I pray God give you grace, that you may desire it: All at once would be to tedious: In the mean time remember these two things: When your religion began, and by whom, and how it came at length into England. This is the year of Christ a thousand five hundred, eyghty and three. Luther began to preach within these fifty years: If he preached the truth, and all before him were deceived, where was the Church of Christ in all the world for a thousand and five hundred years before? and how is Christ ●●ue of his promise, that said: I will remain with you for ever, and the holy Ghost shall teach you all truth, and the gates of hell shall not prcu●●ile against it: But for out Church, that is to say the CATHOLIC CHURCH, we can show how it is grown and continued from the Apostles until this day, and never failed: We can reccon you from time to time, Counsels, bishops, Doctors, infinite numbers of good christians of all ages that were all of our faith and of our Church. Can your Ministers deny but that S. Chrisostome alloweth praying to Saints? or that S. Jerome calleth the Bishop of Rome Supreme head of the whole Church under Christ? or that S. Austen prayed for his mother being dead? or that he honoured the Relics of S. Steven? or that S. Gregory said Mass? or that S. Ambrose sayeth, before the words of consecration it is bread and wine, but after the words are spoken by the priest it is the very body and blood of Christ or that all christians in S. Austin's time, did worship the blessed Sacrament? or that the second Council of Nice●, did many hundred years ago, allow the use of Images for the memory and representation of Christ and his saints? condemning Image breakers: or that S. Barnerd was an Abbot and had monks under him, as in catholic countries now a days? can they deny but that all this is true? and dare they deny these virtuous Fathers, and Doctors of the Church to be now Saints in heaven?  
O my good Sisters, that you could understand their books and their writings, that you might yourselves see what they say, and what wonderful men they were, endued with the spirit of God exceedingly above other even good men, much more than your licentious leaders, I doubt not but you would suspect your new doctors, and follow these: you should perceive they had the scriptures at their fingers eds, they knew right well the meaning and sense thereof, night and day by fasting and prayer, and chaste life, beseeching God that they might understand and truly expound his word. O what a difference is there between them and these new Preachers? Sisters, I appeal to your consciences, whither will you, or ought you to trust in the expounding of Scripture, your young unlearned, & fleshly Ministers; or these ancient, most skilful, and most virtuous Fathers?  
When Christ said: 
Mat. 26.  Take, eat, this is my body: All these Fathers say and agree that it was his body in very deed: Your ministers tell you it was but bread and wine. 
Mat. 16.  When Christ said to Peter, thou art Peter, that is a rock, and upon this rock will I build my Church. These Fathers say that Peter was made Head of the Church, and after him all his successors in the See of Rome where Peter was the first Bishop: Your Ministers tell you that Peter had no more preheminaunce than the other Apostles, & therefore the Bishop of Rome hath no more authority than an other bishop hath. When Christ said to his Apostles: Receive ye the holy ghost, 
Io. 20.  what soever ye do lose in earth, shallbe loosed in heaven, and what soever ye do bind in earth it shall be bound in heaven: These Fathers say that Christ gave to his Church authority to remit sin by the ministry of the priest to all such as do truly repent, and therefore will have the people go to Confession: Your ministers have taken that comfortable Sacrament of penance away altogether. When Raphael the Angel saith in the twelfth chapter of Tobias: That he did offer up Tobias prayer to almighty God. And when in the second book of Macchabees the fifteenth chapter, Onias the priest saith of jeremy being dead This is he that prayeth much for his people, and for the holy city: these fathers say, that the Angels and Saints do pray for us, and that we may pray to them: your ministers do not strick to say, that these books of Toby, & the Macchabces are scant good scripture.  
Many other things like unto these I could reccon, but I should be to long, fearing lest I should weary you, these few are sufficient to give you to taste of such marks as may show you the CATHOLIC CHURCH. These and many other great reasons do keep all good christians within the Church. These things make so many catholics, partly to have suffered death: partly to have died in prison: partly to continue in prison so many years: partly to forsake their pleasant country, their dear friends, and to live to their conscience among strangers, being thought of many worldly men to be very fools for so doing: but they know right well that the wisdom of this world is foolishness before God. 
Mat. 10  And Christ saith, He that loveth father and mother, sister and brother, better than me, is not worthy of me.  
Sister's give me leave to tell you somewhat of myself, not for any brag, but the more to move you and to give God all the praise for his great goodness towards me. It pleased my parents to bring me up in learning as you know, as I was not the best, so I was at all times not counted the worst among my fellows and companions: some small estimation I had in Oxford above my desert, more afterwards when it pleased the Duke to make me though unworthy, Tutor to the Earl his son: as long as his grace did prosper, I lived in his house to my conscience without trouble: when he was in the Tower, & other men ruled his house, I was willed to receive the Communion, or to departed: if I would have yielded, I had very large offers which I need not tell. It pleased God to stay me so with his grace, that I chose rather to forsake all then to do against my belief, against my knowledge, against my conscience, against the law of almighty God: For a time I lay secretly in England, afterwards I came beyond the seas into these catholic countries, out of schism and heresy: for the which I do thank almighty God much more, then for all the estimation that I had or might have had in England. Whatsoever my estate is here, I do more esteem it, than all the riches of England as it now standeth.  
And were I so mad think you to forsake all preferment, all livings, all estimation, to live from my good Mother, from you my loving Sisters and your husbands, from other my dear friends and companions, out of mine own most pleasant country, would I do this think you, but that my learning & my conscience telleth me, that to follow your religion is present danger of body and soul: and to be in the CATHOLIC CHURCH is the only way to salvation? Fie upon all worldy riches when the soul is in danger: nothing is so precious as the soul: first seek for the kingdom of heaven, & for other things as it pleaseth God. O that I might understand once, that you were of my mind, and of the catholic religion: O my heart would leap for joy, to consider that although we can not live together upon earth, yet we may hereafter meet in heaven: which is unpossible as long as we disagree in faith. S. Paul sayeth: There is one God, one faith, one baptism. S. Austen sayeth, speaking of one Emeritus, He can not be saved but in the Catholic Church.  
Do you think it sufficient to believe in the Father, the Son, and the holy Ghost? 
Upon the 88 psalm.  hearken what S. Austen saith: What doth it profit thee, if thou confess the Lord? If thou bonour God? If thou preach and praise him? If thou acknowledge his Son? If thou confess that he sitteth at the right hand of his father? What doth this profit thee, if thou blaspheme his Church? S. Athanasius in his creed saith: Whosoever will be saved it is necessary that he hold the Catholic faith, which faith unless a man believe in all points, and every article, without doubt (saith he) he shall perish everlastingly. One point is (good Sisters) that Christ gave us at his last supper, his own blessed body and blood to feed upon in the remembrance of his bitter death: he that saith it is not so, doth he believe in Christ? Doth he not in effect say that Christ was not able to do it, and by that reason that he was not omnipotent? For when the three Evangelists report it so plainly, 
Mat. 26. Mat. 14. Luc. 22. 1. Cor. 11.  & S. Paul after them: Take, eat, THIS IS MY BODY, that shall be delivered for you: THIS IS MY BLOOD that shall be shed for you: What maketh a man to doubt but that it is so in deed? O you will say, I see nothing but bread and wine. If you should see his body, no god a mercy if you did believe it: But Christ said to Thomas: Thou Thomas dost believe because thou hast seen, 
10.20.  but happy are they that believe when they see not. 
Mat. 2.   
I pray you when the three wise men came from the East to worship Christ, what did they see in him? Forsooth a young infant, not able to help himself sucking his mother a poor carpenters wife, and that in an ox stawle: yet they fell down and worshipped him as a God: Is it not as easy to believe the body of Christ is under the form of bread, as that almighty God himself was then under the shape of a silly weak infant? O good Sisters, unless you believe, you shall never understand: believe once Ghrist his words, and that he is Almighty, and that he is able to do what soever he sayeth, and you will think that all is easy: return to the CATHOLIC CHURCH, and be content to learn that which you know not, of them that will not for all the world deceive you, and you shall find exceeding comfort.  
When Christ shall say at the later day, as it were in this manner. Was it not of my great kindness that I left unto you mine own body and blood? And was it not of my exceeding goodness and wisdom to leave it, not in the form of flesh and blood, lest your nature should abhor it, but of bread & wine which can be loathsome to no man? and you make me this gay recompense, saying that it was nothing but bread & wine, because you could taste nothing else in your mouth, and because your new preachers told you so, whom I sent not? Were not you christened in an other faith? Did not my church which is my spouse and the pillar of truth, 
Apoc. 21  
1. Timo. 3.  always teach otherways? What have you to say for yourself, but that you have most vukindly abused that BLESSED SACRAMENT and heavenly mystery, and make me a liar, and deny my omnipotency, and therefore deserve eternal damnation with all such as have deceived you?  
When Christ shall say this, will it not be a heavy case? When Cyprian, Ambrose, Chrisostome, Austen, jerom, Gregory, Bernard, all the old Fathers now Saints in heaven, shall come and bear witness against you, and say that they taught otherwise? When your Bishops that are now partly dead, and partly in prison for the defending of this cause, shall condemn you because you did not follow their good example? When your own doctors & teachers shall not be able to answer for themselves, will it not be a pitiful case? But I hope better of you (good Sisters) I can not mistrust your good natures, but that you will be glad to learn the truth: which almighay God grant unto you for his dear sons sake who died for us: and that I may hear some comfortable news from you.  
Do but signify unto me that you are content, if any thing be amiss, to be better instructed. Prove me what I can say for any thing that trowbleth your consciences: It shall be far better news unto me, to receive two lines from you to such a purpose, then to understand that your husbands were made Lords and you Ladies. He is rich that is in the Catholic Church, and he is honourable that is in the favour of God. Sisters if I might do you good to god-ward, I would not stick to adventure this body of mine to save your souls, to come and talk with you: my body is not more precious unto me than your souls: How you are disposed, & what you would have me to do for your sakes let me understand by the next. Deal wisely I pray you & warily both for your own sake and for our good friend this bearer: It is not reason that for his good will he should incur any danger: God forbidden: my trust is in your wisdom that you will keep this very close till hereafter by reason of the great persecution. The matter is weighty and concerneth both you and this berer very much: be wise and trusty, and deceive not your brother that loveth you as himself, and therefore wisheth by all means to do you good. S. Paul saith: He that hath not regard of his own kindred, 
1. Timoth. 5.  hath denied the faith, and is worse than an Infidel: S. Chrisostome upon the same place writeth thus: If a man instruct strangers in the faith, and suffer his own kin to continue in their error with whom he were lykelly to prevail most, because they make most account of him, were he not a most cruel and barbarous man? For this cause I write unto you, and wish you all grace, all goodness, all heavenly comfort: last of all, and least of all, to prosper in this world, and yet I wish you that with all my heart at the pleasure of God.  
Other good thing I have none to send you but this, I will remain in your debt for your gentle tokens. Commend me to yourselves, your loving husbands, and your little ones: and when you have learned to believe right yourselves, bring them up accordingly, & teach them to fear God. Make much of this bearer I pray you: and save him harmless by your wise and discreet dealings. Almighty God preserve you, and by his holy spirit lead you into all truth.  
Amen.   

THE COPY OF A LETTER WRITTEN TO M. DOCTOUR white Warden of the new College in Oxford.  
RIGHT Worshipful, although your worldly dignity, and the just opinion of your great wisdom compared with my contraries might fear me from writing unto you in this bold manner, yet many things moved me, especially my charity towards you to whom I am beholding for causes which you may remember, and my duty towards God, whose good motion I hope it was, that I should tell you rather friendly then finely, plainly than curiously, that which yourself do know much better, but have not cause so well to remember: 
Isa. 28.  Because that vexation doth give understanding, 
Ps. ●8.  and man when he was in honour did not understand. Which difference in estate, maketh that the younger man for years & more simple for wit and knowledge, may notwithstanding sometime truly say with the prophet: 
Ps. 118.  Above ancients have I understood. Quare doctoralis ille facessat splendor cuiuscunque dignitatis recedat ambitio: cum fratre & conseruo meo, filig matris ecclefiae, discipulo jesu Christi loquor. Therefore setting a side that doctor all honour and the respect of what dignity soever, I may be bold to speak plainly with my brother and fellow-servant in Christ, with a child of our Mother the Church and a scholar of jesus Christ.  
Presupposing then that you are in conscience a catholic, and seeing that in outward show you profess the contrary, I am bold to reason familiarly with you, and to demand: whether you think it lawful to believe one thing inwardly, & to protest the contrary openly? and how you can avoid these evident scriptures: With the heart we believe to justice: But when there is necessary occasion: 
Ro. 10.10  With the mouth confession is made to salvation. He that shall deny me before men, 
Mat. 10.33.  I also will deny him before my Father which is in heaven. But if you think it unlawful so to do, (because you wot well it is condemned of old in the heretics called Helcesaitistes and Priscilianistes) and yet do against your own persuasion, 
Buscb. li. 6. ca 31. Aug. cont. Mendac. Cap. 2. Ro. 14.22.  how answer you these places: Blessed is he that judgeth not himself in that which he approveth. And: whatsoever is not of faith is sin: 
Ro. 6.  That is (as S. Augustine and others expound it) reluctante conscientia: Our conscience striving against it. If neither the one nor the other, but you are persuaded that a man may lawfully profess both religions as time and Prince altereth: Besides that it was the heresy of Basilides. 
Lib. 4. ca 2.  To ádiaphore in, as Nicephorus writeth: What interpretation have you for these scriptures: Vsquequo claudicatis in utramque partem etc. 
3. Re. 18.21.  How long halt you on both sides? I four Lord be God? solow him: But if Baal? follow him. 
Ecclesiast. 3.  And again: Coringrediens duas vias etc. A heart that goeth two ways shall not have success, and the perverse of heart shall be scandalised in them. And: 
1. Cor. 10.11.  you can not drink the chalice of our Lord, and the chalice of devils: 
Mat. 6.24. Mat. 12.30.  you can not serve two Masters. He that gathereth not with me scattereth. And again: 
jac. 3.16.  Doth the fountain give forth at one hole sweet and sower water? And yet again: 
Apoc. 3.16.  But because thou art lukewarm, and neither could nor hot, I will begin to vomit thee out of my mouth. I need not urge the terrible threatenings, your wisdom may earnestly consider of it.  
But it is possible that you mislike of certain things in the Catholic religion which you would wish to be otherwise, and conceive a mixed religion, compounded of that which is best in both. But M. Doctor, you are in mine opinion wiser than they who notwithstanding for this singularity are esteemed to be wise men, and of grave judgement, but of the unwyser sort. You know concerning things to be misliked, either they pertain to faith or to manners: If these later offend, you wots what S. Augustine hath long agone answered the Donatists: Tollerare ecclesiam, non probare, paleas in tanta copia esse ut frumentum tegant, donec veniat is qui ventilabrum habet in manu sua ut purget aream suam. That the Church doth tolerate and not approve them, and that their is so great quantity of chaff that it covereth the corn, till he come that hath the fan in his hand to purge his floor.  
If any point of doctrine agreed upon by the whole Church (which is always directed by the holy Ghost) misliketh you? you may upon deeper consideration, justly fear lest yourself, or any other man in this case be not a true Catholic, nor of that Church, out of which is no salvation: For that which is the ground of your faith in one point must consequently be the ground of it in all the rest. So that if you believe (as you do) the presence of Christ in the blessed Sacrament, because the universal Church out of the scriptures hath so concluded: then if the same Church do define any other Article, for example, Of Purgatory, of praying to Saints, of Pilgrimage, of Pardons, of Images, you must in like manner believe the same. If not? What authority do you follow? What do you make your ground? but your singular fancy, as in these, so in all the rest which you seem to believe,  
far from the obedience which the Apostle teacheth: Captivatinge their understanding to the obedience of faith: 
2. Cor. 10.3.  And very wide from S. Austin's most learned and humble opinion. 
Contr●cy. funda●a. 5.  Non crederem evangelio nisi authoritas Ecclesiae me moveret: I would not believe the Gospel, except the authority of the Church did move me. He that said so, would he not also upon occasion offered boldly and confidently have said: I believe their is purgatory, that their are Pardons in the Church, that we may pray to Saints, because the Church doth teach me to believe so. And if you ask him what church, he would send you to his long treatises against the Donatists & show you as in a glass a very lively description of this present CATHOLIC ROMAN GHURCH. No doubt the authority of the Church is either so necessary or so sufficient a foundation to build upon, that without the warrantise of it a man believeth nothing, because he believeth his own brains: and with it, a man may and ought even against human reason believe any thing, because it is the Oracle of the holy Ghost.  
And in good sooth, it is a small reason to credit one article and discredit an other, both defined by the Church. As to say: this is gold and this is copper, both being tried gold by the toutch stone. As much to say in plain words, this I will, and this I will not. 
Prospe●. pru. P. 2.0.27  Si●yolo, si●iubeo, stet proratione voluntas. Unnatural children, and therefore in deed no true children, that divideth their mother the Church, liking this, misliking that: which is properly devidere sententiam: Even as Salomom judged most truly her to be the false mother, that required most impudently: Be it neither to me, nor to thee: but let it be divided. 
3. Reg. 3.26. In. Ps, 88 conc. 2.  Quid prodest si Dominum confiteris? Deum honoras? if sum predicas? Filium eius agnoscis, sedentem ad dexteram patris confiteris? & blasphemas ecclesiam eius? What doth it profit thee (sayeth S. Austen) if thou confess our Lord, if thou honour God, if thou praise him, if thoudost acknowledge his son, and confess him to sit at the right hand of the Father, and yet dost blaspheme his Church? And after he had recited all the heresies before, and in his time, he sayeth: Omnis christianus catholicus ist a non debet credere: 
Ad Quodul. in sine.  sed non omnis qui ista non credit, consequenter debet se christianum catholicum iam putare vel dicere. Possune enim & haereses aliae quae in hoc opere nostro commemoratae non sunt, vel esse vel fieri, quarum aliquam quisquis ●enuerit, Christianus Catholicus non erit. Every christian catholic ought not to believe these things, but it followeth not that every one that belecueth not these things ought to think and account himself to be a christian catholic, for their may be many other heresies which are not reconned up in this book, any one of the which, whosoever holdeth, is not a christian catholic. And therefore Athan ●si is in Symbolo sayeth: Which (Catholic faith) except every one do keep wholly and inviolable, without doubt he shall perish everl estingly. Thus much I have said by the way, rather to you, then of you: because I have known certain learned and wise men of that misliking and distinguishing humour.  
But to you I will talk as to one that is in conscience a full Catholic, and for outward behaviour may be esteemed contrary. S. Austen exhorteth us: 
Vbi supra.  Amemus Dominum Deum nostrum, Amemus Ecclsiam eius, illum siout Patrem, istam si●ut Matrem Matrimonium hoc magna cum charitate compaginatur: Nemo offendit unum & promere●ur alterum. Nemo dicat ad Idola quidem vado: sed tamen Dei ecclesiam non relinquo, Catholicus sum: tenens Matrem, offendis Patrem etc. Let us love our lord God, let us love his Church: Him as our Father, her as our Mother. This matrimony is knit together with great charity. No man offendeth the one, and deserveth thanks of the other. Let no man say, I go to the Idols, and yet for all that I do not forsake God's Church: I am a Catholic, holding thy Mother (in heart) and offending thy Father (in fact openly) etc. I need not tell you, that to communicate with Idolaters and with heretics is all one, 
Passim in propheta●  Quia omnis heresis Idolum est sectatorum eius. Because all heresy (as S. Jerome sayeth) is the Idol of her followers. And therefore S. Austen declaring the danger of the one to be more than the other saith: 
Upon the. 54. Psal.  Ab illis qui long sunt facilis cautio est: non me tamcito fallit qui dicit: veni Idolum adorare: multum a me long est. Christianus es? Christianus inquit: expropinquo adversatur, prope est, redime in pace animam meam ab iis qui appropinquant mihi. We may easily beware of those that be afar of, for he doth not so soon deceive me, which saith: Come adore the Idol, he is very far from me. Art thou a christian? I am a christian sayeth he: he is near to me: he is against me even at hand: redeem thy soul in peace from those which are near unto thee. S. Ambrose: Fraterno nomine non fraterné ecclesiam persequntur: 
●e Incar. Ca 2.  siquidem sub optione. nominis Christiani & quadam nuncupativa fidei germanitate paricidalibus gladiis nos cupiunt vulnerare. They persecute the Church under the name of a brother, but not brotherly: truly they desire to wound us with their murdering sword under the chosen name of a Christian, and a certain feigned brotherhood of faith.  
Now if the pretenced name of a Christian doth so easily procure credit to false doctrine? What doth the name of a Catholic to persuade erroneous opinions? which I beseech you consider deeply. For a Catholic you are esteemed, and learned and wise: Many good meaning men that gladly would do well depend upon you, hearken what you say, look what you do, and because they are determined to follow you, by your doing ill and saying worse, you do pitifully infect many hearts, either with error or dissimulation, and wound their souls to everlasting death: and that because they count you a Catholic, and therefore are persuaded, that you will not teach them amiss. Like as the jews conceived of one Al●mius the high Priest, saying: 
1. Mac. 2.  The man being a Priest of Aaron's stock and coming unto us after this sort, undoubtebly will not deceive us. But you can well remember how by that name and title he abused them.  
Surely, if Heresy should choose persons for her commendation, there could be no greater policy, than to hire such as have been wise Catholics & are so esteemed yet. But in deed to be a slave to heretical advauncements doth not become a wise man: & so great contempt of Christ & his Church can not stand with the name of a Catholic: Besides that, the danger thereof is terrible, and with little consideration may justly make a stony heart to quake and tremble. For what will you allege at the later day? or under what name will you plead for your salvation? When he shall render every man according to his works. 
Mat. 6.27  
Amb. li. 3. ●e sp. san. c. 18.  That you are a Christian? But Christ will answer: Non agnosco nomen meum, ubi non agnosco doctrinam meam. I do not acknowleage my name, where I do not acknowleage my doctrine. 
Ps. 49  That you are a Catholic? But if thou sawest a these, 
Ro. 2.24  thou runnest after him. And my name through you is blasphemed amongst heretics. 
Ps. 16.  And: Their belly is filled with my secrets. 
1. Tim. 6.  Of close dissembling catholics, their congregation was increased and multiplied. When our sweet Saviour (who made that notable confession for every one of us before Pontius Pilate) shall thus say unto you that now dare not confess him, will you not then wish that you had prayed with the Prophet: 
Ps. 118.  Take not away out of my mouth the word of truth utterly: 
Ps. 38.  And that you had done with the Prophet: I have not hid thy truth from the great Council. And: 
Ps. 39  Lo I will not stay my lips, Lord thou hast known.  
Look well upon your person, your calling, your place, what a foul example it is to others, and when such a man doth (I will not say) further, but tolerate only and dissemble false religion. Woe be to the world for scandals. S. Austen hath a place much worthy of your consideration. 
Ca 7. de. pastor.  Si indifferent●r habuero errorem tuum, attendit qui fortis est, put at nihil esse ire in haeresim. Quando aliquod commodum de seculo illuxerit, unde mutetur statim mihi dicit, fortis ille periturus: & hâc & hâc Deus est: quid interest? homines inter se litigantes hoc secerunt, ubicunque colendus est Deus: si forte illi dixerit aliquis Donatista, non tibi do filiam meam, nisi fueris de part mea: illi opus est ut attendat & dicat: si nihil mali esset de part eorum, non contra illos dicerent tanta Pastores nosntri, non pro illorum errore satagerent. Si ergo cessemus & taceamus contrar: ō locuturus est. Vtique si malum esset in part Donati, loquerentur contra, redarguerent eos, satagerent lucrarieos, si errant, revocarent illos: si pereunt, quaererent. If I (being a pastor or guide of others) should make it (in the weaker sort) a matter indifferent, to be of your error, than the strong in faith would note it, and think it were no matter of importance to fall into heresy. Therefore when any commodity that the world might proffer by changing of his religion, the strong prone to perish would straight say to me: ●ush, God is on this side, and that s●le, there is no difference, men only falling at variance about the matter, have made all this ado. God may be served on each hand. If some Donatist (so was the sect of that time called, as now Protestant or Caluinist) should happily say unto him, I will not besto we my daughter upon thee, except thou wilt be of our sect, such a one bad need to take good heed and say, if it were no hurt, but an indifferent matter to be of the Donatists party, than our Pastors would not speak so many things against them, they would not busy themselves so much about that error. Therefore if we cease and hold our peace, he will say all contrary: Surely if it were so ill a thing to be of the sect or part of Donat, our Pastors woullde speak against it: would reprove them: would seek to win them: If they erred, they would revoke them, if they be lost, they would seek them.  
If it be such a block for other men to stumble at, when the learned Doctor and Pastor doth not confute heresy? What is it when he preacheth and praiseth it? Alas you can not deny, but that you do so. 
1. cor. 8.  And so through thy knowledge, the week brother shall perish for whom Christ hath died. saint Cyprian bringeth in children, 
Ep. de. laps.  whose Parents example made them den●e Christ, 
Aug. ep. 23.  pleading for themselves at the day of judgement, in this manner. Nos nihil fe●imus, nec derelicto cibo & poculo Domini ad prophana con●agia sponte properavimus: Perdidit nos aliena perfidia, parents sensimus parricidas: illi nobis ecclesiam Matrem, illi Parentem Deum negaverunt, ut dum parvi & improvidi, & tanti facinoris ignari per alios ad consortium criminis iungimur; aliena fraud caperemur. We ourselves did nothing: we forsook not of our own accord the meat and cup of our Lord, and hastened to profane contagions: other men's faythlesnes destroyed us. We felt our parent's murderers of us their own children, they for us denied the Church our mother, they forsook God our Father that being in our young and unskilful years, and wholly ignorant of the wickedness, we might be entangled by others in the fellowship of the sin, and be entrapped by other men's fraud.  
If the carnal children may justly thus accuse their natural parents in the case of Idolatry? May not spiritual children much more impute their damnation to their spiritual fathers in the cause of heresy? I will not dispute how the crimes differ to commit idolatry and to preach heresy, both against a man's conscience, but because dissimulation is the least of them, and scandalizare fratres is an horrible sin: Therefore the authorities which served sometimes against the one, may now be aptly used against the other. S. Austen: Apparet illud esse prohibitum, ne in honorem alienorum Deorum aliqua re utamur, aut uti existimemur, 
Ep. 15●.  sic eam accipiendo, ut quamuis animo contaminamus eos tamen qui nostrum animum ignorant, ad haec honoranda, aedificemus. It is evident that we be forbidden to use any thing whatsoever for the honour of strange gods, or in such sort as we may be thought to use it to that end so taking it, that though we in our heart contemn it, we yet provoke them that see not our minds to honour the same. And again speaking of Seneca: Eo damnabilius colebat Idola, quó illa quae mendaciter agebat, 
De civi. Dei li. 6. ca 10.  sic ageret, ut eum populus veraciter agere existimaret. He did so much more damnably worship Idols, for that he so did those things which he did in feigned show only that the people might think he did them truly and unfeignedly.  
For how shall the people judge, but according as they see and hear? If a good meaning or interpretation would serve: Peter, might have said, (as some old writers excused him) that dicendo, 
Theeph. in. ●. 22. Lu.  Nescio bominem, illud voluisset, Nescio purum hominem, sed Dcum bominem factum: saying: I know not the man, be meant I know him not for a pure man, but for God, 
Ep. Cleri. Roms. 31. Apnd. Cyp.  made man. But: Cum totum fidei Sacramentum in confession Christi nominis intelligatur, esse digestum, qui fallaces in excusatione peaestigias, quaerit, negabit. Et qui vult videri propositis adversus evangelium vel edictis vel legibus satisfecisse, hoc if so iam paruit quod videri paruisse se voluit. Seeing the whole Sacrament of faith is known to consist in the confession of Christ his name, be shall be deemed to deny him that seeketh deceitful and vain shifts for his excuse. And he that would be counted to have satisfied or fulfilled Laws or statutes promulgated against the Gospel, in that he must be adjudged to have obeyed them, that he would have himself seem to have done it. And there fore constant Eleazarus would not eat, no not lawful meats, 
2. Mac. 6.  lest it should be thought he did eat meats unlawful. I appeal to your conscience only (for what need I urge evident places) whether these authorities do not concern you? S. Ambrose sayeth: 
Li. 2. of. c. 24.  Licet ●●bi silere in negotio duntaxat pecuniario, quanquam si● constantiae adesse aequitati: in causa autem Dei, ubi communionis periculum est, etiam dissimulare peccatum est non leave. It is lawful for thee in a money matter only to hold thy peace, though it we●e the part of a constant man even therein also to stand in a matter of equity: but in the cause of God, where communion or fellowship in ●ayth is in peril, even to dissemble is no small sin.  
O but it is good wisdom to maintain credit in every world, and to lose neither wealth no● estimation. I wonder that any wise man should think so. Much like as Cato Vticensis thought it great manhood to kill himself: and the secular Poet calleth it Catonis nobile laetum: Cato his noble death: Whereas S. Austen proveth it to have been dastardly cowardness, and womanishe pucillanimitye: Right so that worldly wisdom, is foolishness with God: unless a christian man may say with the unchristened and profane Orator: servire temporibus sapientis semper est habitum: 
2. Cor. 3.19.  It was always counted wisdom to apply himself to the tyme. And Non idem semper dicere sed idem semper specntare debemus. We ought not to speak the same thing adwayes, but to approve the same thing still. And: Quem fugiam scio, ad quem fugiam nescio: I know whom I should fly: but I know not to whom to fly. O but we are commanded to obey our Prince: I need not tell you how far, and in what degrees: S. Peter and S. john tell you by their example the case must be limited. I will only put you in mind of other worthy men sometime Prelates in the Church, and as it were hold you the book to read how they have dealt with Princes and potentates 
Act. 6.19.  upon the like occasion: what vehement persuasions, how manifestly they resisted for his sake: Who is terrible and taketh away the spirit of Princes, 
Psal. 75.  terrible to the Kings of the earth.  
Theodoretus writeth thus: 
Ec. histo. lb. 4. ca 17  Cum Praefectus (Modestus) Caesaream venisset, Basilium Magnum accercitum honorificè excipit, levi & blanda oratione compellat: hortatur ut cedat tempori, & we propter nimis curiosam dogmat●m obseruationem, eamque parvo estimandam, tot tantasque ecclesias prodat: pollicetur se Imperatoris (Valentis) amicitiam ei conciliaturum beneficiaque multis aliis inde eventura praedica●. Cui divinus ille vir: pueris (inquit) haec quidem oratio convenit, siquidem illi ac sui similes eiusmodi verba auidé arripiunt: at qui sunt in sacris literis educati, ne unam quidem sillabam divinorum dogmatum prodi siaunt: sed pro istorum defension, si opus sit, nullum non mortis genus libenter amplectuntur: quod autem ad Imperatoris amicitiam attinet, eam cum pietate iunctam magni aestimo, sed si ea careat, perniciosum esse dico. etc. When the Lieutenant was come to Cesar●a, he called for basil the great, and received him honourably, and by a sweet and gentle speech exhorted him to yield to the time, and not upon to curious observation of some point of no great weight to betray so many and so great churches, promising him withal to reconcile him to the emperors favour, and affirming that much good might come thereof to many. To whom this divine man answered, that his tale were fit to persuade children and such like, which would easily like of such offers: but that those which are brought up in holy writ, can not suffer one fillable of heavenly doctrine and laws to be betrayed, but for defence thereof would embrace, if need require any kind of death. As for the amity of the Emperor, if it might be had with piety, I much would esteem it, but without that I say it is 〈◊〉. May it please you to read a little after the constant confession of the Priests and Deacons of Alexandria, 
Lib. 4. ca 20.  being exhorted by Magnus the Count: 〈…〉 fidem ●b Apostolis per Patrum successionem traditam proderent, affirmando Valenten Augustinum Imperatorem clementissimum hac re veheme ●ter delectatum iri. Postremó cum maxima contentione vocis haec verba protulit: O mis●ri, obsequimini. Ariani opinioni assentite. Nam divinum numen, licet illa quam colitis religio vera sit, si non vestra sponte, sed necessitate ducti ab ea discedatis, veniam vobis daturum est: Etenim in his quae necessitate peccantur, relinquitur excusationi locus, sed cum sua sponte quisquam deliquerit, career reprehensione, non potest. To betray their Ancestors faith received of the Apostlis by succession of the Fathers, affirming that Valens the most clement Emperor would be much pleased thereby. lastly with great vehemency of speech & loud voice be uttered these word: O miserable men, obey, assent to the Arians opinion, for though your religion were true, the divine Majesty would pardon, seeing you fall 〈◊〉 from it willingly, but of necessity compelled: for their is ever just exc●se to them that offend by necessity, though when a man falleth willingly he can not be without blame. Read the place and mark how little they esteemed these Worldly persuasions, which I have therefore recited at large, because the world is prone now a days, not only to use, but also to follow the like inchauntements.  
But must the Prince needs be soothed? Then Symeones an Archbishop of Persie is without cause praised in the Ecclesiastical histories. 
●ozo. lib. 2. ca 8.  Qui introductus ad Sap●r●m Regem ut de fide sua responderet, neque veritus est quiequam, neque Regem adoravit: Rex commotus sciscitatur cur iam neutiquam ●psum adoret, cum ante fecisset. Cui Symcones, non ante (inquit) eram deductus ad verum Deum prodendum, & propterea non re●us tham debitos honores Regi praestare: at iam idem ipsum facere fas non est, nam iam pro pietate & nostra religione decertaturus venio. Who being brought to King Sapor to gene●n account of his faith, neither was any whit afraid, neither adored the King: whereat the King being offended, demanded why be now did not his duty to him as at other times before he had done? To whom simeon, I was not said he before brought to your presence to renounce the true God, and therefore then I refused not to do due honour to the King, but now it is not lawful to do the same, for now I come to combat for piety and our religion.  
Thus to observe times (M. Doctor) was good wisdom so to honour the Prince at one time, that God be not dishonoured at an other tyme. 
Luc. 2●.  This was to render to Cesar the things that are Caesar's: and the things that are Gods, to God. O that all Prelates, in worldly consideration worthy men, would learn by these examples and the like, to teach Princes, rather than to be taught by them, to be stout in God his cause: and so happily to win both the Prince and the people, rather than by the contrary to pervert them. Will you have an example of such lamentable consequents: 
Theod. lib. 4. ca 32.  ulphilas Gotthorum Episcopus cuius verba pro ratis legibus habebant, cum ab Eudoxio pecuniae illecebris persuasus esset, nullam doctrinae esse differentiam (Catholicorum & Arianorum) idem barbaris suis sua authoritate potiús quam ratione ulla ita persuasit, ut patrem maiorem quidem dicant ●sse, creaturam tamen esse filium noluit dicere. ulphilas Bishop of the Goths whose words the people counted of as of very laws, being corrupted of Eudoxius by money, so persuaded those his barbarous men, not by any reason but by his authority only, that betwixt the Catholics and the Arians their was in doctrine no difference: that they affirm the Father to be greater than the son, but yet will not say that the son is a creature. Like as if an heretic superintendant should ask a dissemlinge Catholic: dost thou believe, that Christ is in the Sacrament? No forsooth: and saith no more, but meaneth he is not there visibly and fleshly: were not this to say as the heretic would have? And if some learned man would teach in this ease that he might say so verve well, were it not a damnable lesson both to Master and Scholar? Your learning & your wisdom knoweth it were so.  
But will you give me leave to bring one example more of the people's dangerous error through the scandalous demeanour of Catholic Prelates? Misinus & Vitalis sent to Constantinople from the Bishop of Rome to examine the case of one Peter esteemed an heretic, dealt so couldly in the matter, and kept such familiar company with the heretics: 
evang. lib. 3. ca 21.   ea ratione multi simplices homines ab hereticis in errorem inducerentur qui affirmare non dubitarunt Petrum ab Episcopo Romano in communionem receptum esse. That by their meenes, many simple men were brought into error by the heretics, who sticked not to affirm that Peter was admitted, by the Bishop of Rome to his Communion. And because I spoke of yielding to Princes, the self same history telleth that Acacius the Bishop of Constantinople (otherwise a worthy man) was judged by the Council of Calced on gravissimo crimine dignus, worthy of a most grievous fault, because he did not tell Zeno the Emperor which communicated with Peter, the councils sentence upon him. Cume rte istud simodo amaret Zeaonem, 
●. Cap.  prestare deberet: verum Imperatoris desiderio satisfacere quam fideiconsulere expetebat. When pardie, if he had loved the Emperor Zeno, he should have done that, but he had a greater desire to satisfy the emperors mind, then to advance the faith. He saw that the Emperor had preferred him, and therefore to gratify his Majesty, dissembled what was done in the Council, and himself communicated with him. But it was small for the emperors honour to have such a friend that would not deal plainly, as it appeareth by the story.  
Themistius the philosopher speaking of the A●acians, that applied themselves to the emperors pleasure (than jovianus) against their conscience, saith: Assentatores non Deum sed purpuram Coluisse, 
Socrat. lib. ●. ca 21.  Euripoque similis esse, qui modò in hanc, modò in illam partem praecipitatur. That those flatterers did not worship God, but the Emperor: and were like to Euripus, which runneth one while this way, an other while that way. Undoubtedly besides that, simulation is an horrible offence toward God, besides the evil examples ministered thereby, to the simple, and the punishment due for so many souls miscarried: undoubtedly I say a known dissembler is never well thought of: yea he is always secretly misliked of the same potentates whom he thinketh by soothing and yielding to gratify. And it is certain that among themselves they jest at such conterfaits. As Octavius. Augustus' drinking to a friend of his taxed one that sat present, saying: Proditionem amo, Proditores non l●udo. I love the betraying of treason, but I do not praise the betrayers thereof.  
And here I remember the terrible story of Constantinus the false Bishop of Constantinople, Who having yielded to the Emperout against Images, and utterly abjuring them, and consented to the excommunication of john Chrisoroas (otherwise) S. Damson and other holy men for the same matter, notwithstanding, fell into such displeasure and disgrace, that as it is long, so it is loathsome and pitiful to tell what dishonotable reproach he sustened before all the people where he had been Bishop, not one of them all mourning or lamenting his case because of his inconstancy and dublenes: for even until his miserable death the wretched man said, whatsoever they would have him, hoping thereby to win favour, but it full out far otherwise. 
〈…〉  N●m ●●ssisimp●● Imperator p●triciis, significate, dicens: Quid di●●s de ●●de nostra & Concil●o quod 〈…〉 (inqui●) & credis, & hone 〈…〉: putanism abhor 〈…〉. ●t conscstim 〈◊〉 respondentes di●erunt e●: 〈◊〉 audire nolunius de Rspan● pollute, exho● ergo vadi●in terebr●s, & sic 〈◊〉 sententia, descendit ad claustra firarum & decollatrus est. ●or the 〈…〉 to him certain of his 〈…〉 caused him to be questioned withal thus: What sayest thou of our 〈◊〉 and the Council that ●ove held? You believe well Sir sayeth he, and the Council was good, thinking by these words to please the Emperor: but they straight answered him, we will not bear these things of thy pollured mouth: from benceforth therefore go down into darkness, and so having that sentence given upon him, he descended into the places where wild beasts use to be kept, and there was beheaded. So that in this man (as in all double delets) is and shall be verified the prophesy: 
Sophon. 1  I will destroy those which swear by our Lord, & by Melchom: By their Lord God in heart, and the Idol, or (as in the hebrew) in their King with tongue and lips.  
contrariwise when a grave Prelate will deal plainly and resist the fancy of his Prince, although he might thereby incur displeasure, that thing hath greater commodities than may easily be esteemed: that is, so glorious in heaven, and heroical upon earth, as might move a man in many respects exceedingly. To omit all others, the above named Constantine shall suffice to declare what wisdom it is, in time and place mildly to mortify the Prince's humour. Who being asked of the Emperor (named also Constantine) Modo quid nos laederet, si dixerimus Theotòkon Christotòkon: 
〈…〉  At ille hunc complexus, ait: Miserere domine, ne ad contagionem tuam venit sermo iste. Nun vides qualiter dewlgetur & anathematizetur Nestorius a tota ecclesia? Qui respondens, ait: I go discere volens interrogavi, verum usque ad te sermo. Well, what burte would it do us, if we should call our B. Lady the mother of Christ? (For the Catholics called her God's mother, and the Nestorians would not so do, but called her Christ's mother only) But the Bishop Constantine embracing the Emperor said: Oh my Lord have pity, let not that term be used to thy defiling: dost thou not see, how Nestorius is published and proclaimed as accursed by the whole Church? who answered and said: I asked the question but for my learning only, it was but to thee spoken. Is it not very plain here, that if the Patriarch had soothed him in this as he did afterwards in other things a great part of the world had been in danger of Nestorisme? But when he heard the matter gaynesayed, he excused himself and was ashamed that he had moved the question: Such a virtue it is to deal discretely and religiously between God and Princes, that we always remember: 
1. ps. 117.  It is good rather to hope in our Lord, then to hope in Princes.  
Thus I have rudely and briefly, but truly and charitably set down before your eyes divers examples, if it may please God to give you heavenly understanding by some one or other of them to see your own fault and to repent before the dreadful account which you must needs make, so much the sooner the elder that you are. Do not conceive I beseech you that by these sundry histories I meant to discrybe your person, good M. Doctor take me not amiss. If by the universal view of other men's naughty demeanour you do the better perceive what soever little or great fault is in yourself (as by the Preachers general Sermon, we do all the better espy our own defects) that is my meaning, that was my purpose. If my manner of utterance do offend, pardon lack of skill, or think that I was rather occupied about the matter, then curious in the art. If you will needs think that I touch you sometime more than was need: let the chide of a friend prevail more with your good nature and wisdom, than the kisses of an enemy.  
For learning or wisdom, I am not worthy to counsel you, but of duty and good will I presume to exhort you, so earnestly as I do sincerely honour and love you, that you consider your calling: A Priest, a Doctor, a man of worship, of estimation. What could Christ have done more for you then he hath done? 
〈◊〉 215.  What then will you render to our Lord, for all that he hath rendered to you: Will you die for his sake? 
Mat. 26.  Spiritus promptus, caro infirma: The spirit is prompt, but the flesh is infirm. 
Heb. 22.  That is not required at your hand. Non dum usque ad sanguinem resistimus: we have not yet resisted unto blood. 
Mat. 19. 2●  Will you forsake all and become a beggar? Si vis perfectuss esse, vade & vend omnia & sequere me: If thou wilt be perfect, go sell the things that thou haste, and follow me. But neither is that necessity. Will you suffer imprisonment? 
Act. 16.  And at midnight Paul and Silas praying, did praise God: when their feet were fast in the stocks in the inner prison. But we see that many earnest Catholics have also their liberty. Will you go into banishment and live in a Catholic country? 
Mat. 10.  When they shall persecute you in this country, fly into an other. And yet a man with wisdom may live also quietly at home. Will you then for Christ his sake leave your livings only, and live still worshipfully upon your stock? To ●ould your peace unless you be urged ●o confess your faith: to prefer heresy, and further it neither by word nor deed? What may a man do less that will do any thing for his sweet Saviour and merciful redeemer? 
●at. 19.16.  What permutation shall a man give for his soul?  
If you had lived in the primitive world when you must either have denied Christ, or suffer a long death full of exquisite torments, what would you have done? whereas now so little loss a little before the time of some little temporalities, maketh you not only deny your religion, but to maintain the contrary? 
●uc. 12.48.  and yet you can remember well: much shallbe required of him that hath much. 
●ap. 6  And Potentes Potenter tormenta Patientur. The mighty shall mightily suffer torments. 
●uc. 17.1.  And: Woe to him by whom scandals come. 
●s. 13.  And shall they not all know that work wickedness that devour my people as they would eat bread? And S. Austen. 
●a. ps. 52.  Cum scis malum esse quod facis et tamen facis, nun vivus descendis ad inseros? when thou dost know that that is ill which thou dost and yet for all that dost it, dost thou not go down to hell, alive? But I will not have you fear only: Perfecta charitas, 
1.10.4.18.  foras mittit timorem. Perfect charity casteth out fear. Good M. Doctor as you are not without cause esteemed wise, so employ it to his honour who giveth all wisdom. Be content to be a fool to the world, that you may become heavenly wise. S. Ambrose. S. Bafill. S. Chrisostome were wise men, think what they have done long a go, and would do in your case. Fellow them, and be not servant to them, that are the servants of naughtiness: that say in effect, Edamus et bibamus, cras moriemur. 
1. Co. 15.32.  Let us eat and drink for to morrow we shall die. If that were the way to heaven, to follow all worlds, all rellgions, all Princes, to be still in favour, to sleep in a whole skin, to lose nothing which way soever the wind bloweth. surely many men could wisely do all this, that now are esteemed for very fools: but of such as in the last judgement shall howl and cry out for very anguish and confusion: 
●ap. 5.  We senseless esteemed their life madness, and their end without honour: Behold how they are counted among the children of God, and their lot is among the Saints.  
This that I have said is in truth nothing, in respect of the matter, but in respect of your wisdom it is much. I beseech God to add more than I can utter or think, 
Psa. 26.  of his holy spirit which may lead you, In semitam rectam & ostendat tibi viam in qua ambules: in the right path, and show you the way in the which you ought to walk. As for me, I am in this case to you as one that carrieth the candle or opening the gate before his master. I seek no thank by this my service, as knoweth God: only I quake to think of my friend's damnation: and therefore I cry out unto you and make a noise, such as I can in this my infancy. 
1. Cor. 3.  Nam neque qui plantat est aliquid, neque qui rigat sed quidat incrementum, Deus. For neither he that planteth is any thing, nor be that watereth, but be that giveth the increase, God. Christ our Saviour keep your worship in long and good health.  
The 15 of October. 1575.