Of Pilgrimage

1. What do we respect in places of Pilgrimage, more than in other Churches & places of deuotion?

FIrst,¹ we may respecte the deuotion to that speciall Saint, whose Church we intende to visit, which happilie hath no memorie in the place where wee dwell. For that Churches haue been erected to the memory & honour of Saintes euen since the Primatiue Church, & the time when Christians might haue publike Churches: all auncient Fathers and histories doe giue euident² testimony: & the Monuments of al Countries doe shew: so that it is sufficient to note some places of Fathers, whose antiquitie the Reader seeing, maie withall behold the antiquity of the trueth it selfe. Neither doth this thing any way hinder or preiudicate the honour of God: whereas his glorie is the finall ende of all honor yeelded to his Saintes: And the very temple of Salomon ³ was both intended by Dauid, & erected by Salomon his Sonne, not only to sacrifice vnto God & to powre out praiers to his diuine Maiestie: but also that it might be a reuerend place of rest for the⁴ Arke of his sanctification, aad for the⁵ footestoole of his most holy feete as the scripture it selfe recordeth. That we neede not to doubt, but for the like reason, we may erect reuerend memories vnto Saintes, where theire holy relickes which were⁶ liuely temples and holy instrumentes by which Almightie God himselfe⁷ did speake: may bee with due honour reserued. Yea moreouer although there be no relickes at all of them in that place: yet as it is lawfull to yelde them the honour of a Church when their relickes be present: so, alihough they be absent; their soules beeing neuer the lesse glorious in heauen, in both cases do serue a like.

And although there may bee at home the memories of as glorious and worthy Sainctes, as abroade: yet neither is it our partes to make such comparison: & the very reuerend newnes of the place abroade stirreth vp deuotion: and God himselfe (who diuideth⁸ to euerie one as he will) often times according to his secret disposition, graun teth our petitions, and worketh miracles, at one place, and by the intercession of one Sainte and not of another: as S. Augustine ⁹ well noteth.

¹⁰Secondly we may in Pilgrimage respect the Sacred relickes of Saints remaining in seuerall places: which as we saide before doe deserue vndoubted honour: for that they haue bin temples of the holy Ghost: instruments both of their souls to al good things, & also of Gods miracles and wonders: they are holy pledges¹¹ of our Patrones: remnantes of our most deare frendes: memories of triumphant conquerors: designed vnto euerlasting and vnspeakeable glory. Neither want we in this matter examples of holy scripture & testimonies of many holy Fathers. S. Hierome disputing against Vigilantius, one, whom the contempt of relicks hath made a famous Heretike; & defending the honour of relicks: affirmeth that God himselfe did honour in a certaine maner the bodie of¹² Moises, burying it with his owne handes. And least this word of Gods honouring the bodye of Moises, may seeme strange to some contentious head: let him consider that Christ himselfe saith:¹³ If any man minister to me, my Father will honour him. The bones also of Heliseus ¹⁴ raised a dead body vnto life. We reade of the sepulcher of CHRIST our Sauiour:¹⁵ In him shall the Gen tiles hope, and his Sepulcher shalbe glorious. Which sentence S. Hierome vnderstanding as needs it¹⁶ must be vnderstoode, of the Sepulcher of CHRIST, vseth as an argument to Marcella to inuite her to the holy Land.

Finally in the Scripture we learn that it is no superstition reuerently to esteeme of the very¹⁷ Lande which God honored with his promises & wonders: or to touch with deuotion Christes¹⁸ garment: or to impute any vertue to¹⁹ Peters shadowes: or to²⁰ S. Paules Napkins, or Handkerchifes. Al which nowe a daies woulde bee counted Idolatry (the more is the pitty) if vpon like opportunity offered, the like deuotion should be vsed, either to Christ, or to his holy Saints. For whatsoeuer is doone by their Relickes, is doone by the Saints themselues. Of which wee haue an euident testimony in the Actes of the Apostles, where that is said to haue beene doone by the hande of Paul, which it pleased God to shewe by the thinges brought from his body.

Nowe of the testimony of Fathers approuing and defending the honor of holy Relickes, al books are so full: that it were an infinite labor to Copy out their places. We will bee content with a fewe of those which the Catholicke Doctors vse to alleadge.²¹ Eusebius reporteth that the wodden Chaire of S. Iames was had in great veneration. Euen as nowe Saint Peters Chaire at Rome. S. Athanasius, ²² as he saith himselfe, hauing receiued Saint Anthonies threed-bare Cloake, which the holy man dying bequeathed vnto him: Did imbrace Anthony in Anthonies giftes, and enriched as it were with a great inheritance, ioyfully by the Vestiment remembereth the Image of his holinesse. ²³ Saint Basil, When among the Iewes any did die: their Corses were abhorred: but when one dieth for Christ, preciouse are the Relickes of his Saints. Before it was saide to the Priestes & persons dedicated vnto God: He shall not be defiled with touching any deade body: but nowe who toucheth the bones of a Martyr, receiueth a certaine participation of holinesse, from the grace remaining in the body. ²⁴ Gregory Nyssene, after that he hath described the deuoute entrance vsed to be made by Christians into Martyrs Churches, and the earnest beholding of the Buildings, and Images: saith thus. When hee hath with these thinges delighted his eies: he desireth to approche to the shrine it selfe: esteeming the very touching thereof to be his Sanctification and benediction. But if any man permitte him to carry away the dust which doth compasse about the shrine; the dust is taken for a rewarde, and as a thing of greate price, is gathered vp. As for touching the relickes themselues, if at any time so good a chaunce doe happen, that he may doe it: how much that is to be desired and wished, and with how manye intreaties it is graunted, those which haue proued, and enioyed theire desire; doe know.

S. Gregory Nazianzen reprehending Iulian the Apostata,²⁵ for his sacrilegious behauiour towardes the relicks of Gods holy Saintes: Didst thou not reuerence those holy hostes slaine for Christ? whose very bodies alone are able to worke the same which their holy soules, whether they be touched with handes, or honoured: yea whose very droppes of blood and small signes of their passions, are able to doe the same, which their bodies

²⁶S. Cyrill Bishoppe of Hierusalem: That not the soules onely of Saintes may be honoured, and that we may beleeue that in their bodies also being dead there is vertue & power: a dead man lying in Heliseus his Sepulcher, and touching the dead body of the Prophet, was restored to life.

²⁷S. Chrysostome: Wherefore lette vs often visitte them: lette vs honor theire Tombes, and with greate faith touch their relicks, that thence we may receiue some benediction.

²⁸ Theodoretus shewing the generall custome of honouring relickes, and the greate fruite receiued thereby: hath this saying. The soules of the triumphant Martyrs, do now liue in their heauenly Countrey, ioined with the quiers of Angells: But their bodies are not euery one buried in seuerall graues: but wholle citties, townes & countreys haue deuided them amongst them, and ceasse not to acknowledge them very holsome to diseased mindes & to sicke bodies. For theire bodies being deuided, their force and grace remaineth wholle.

But S. Ambrose most plainlye and effectually sheweth the honour due vnto relickes in these wordes.²⁹ But if thou aske mee, what doest thou honour in the fleshe now resolued & consumed? I honour in the flesh of the Martyr, the scarres receiued for CHRIST his name: I honour the memorie of one that liueth by the perpetuitie of his vertue: I honour the ashes consecrated by the confession of our Lord: I honour in the ashes the seedes of eternitie: I honour the bodie which shewed me how to loue our Lorde, which for our Lordes sake taught me not to feare death. And why should not the faithfull honour that body which the Deuills doe feare? which they afflicted in the torment, and glorifie in the Sepulcher? I honour therefore the body which honoured CHRIST in the sworde, which with CHRIST shall raigne in heauen.

What S. Hierome thinketh of this pointe, many of his workes doth testifie, espeacially that which of this matter he wrotte against Vigilantius wherein against Vigilantius, Eunomius, Porphyrius, he most earnestly disputeth of this matter.³⁰ But Saint Augustine reporteth so many miracles to haue bene wrought by Saint Steuens relickes that wholle bookes cannot conteine them. Wherefore writing vnto Quintianus, ³¹ hee saith of those which caried his letters: They bring the relickes of the most blessed & glorious Martyr Steuen, which your holinesse is not ignorant, how conueniently yee ought to honour, euen as we also haue done.

³²We haue bene longer in alleadging of Fathers, than we purposed: yet not without expectation of great fruite: both because of the diuerse calumniations of this matter of relickes in these our daies: & also that the reader may hereafter rightly esteeme of our fidelitie, whan for breuity sake being contented with marginall quotations, wee shall not rehearse the Fathers places at large.

And thus much of the second title of PILGRIMAGE, which is religiously to visitte the relickes of Saintes.

³³Let vs now proceed to the third: whiche is the singuler woonders which God doth worke; & the most gratious giftes which hee doth bestowe at these holy places, where either there be the sacred Relickes of his Saintes, or some reuerende Image of the same, or of himselfe. For many times it pleaseth GOD, who is woonderfull in his Saintes³⁴ to worke his miracles at, and by their Relickes: and vnto Images alalso, besides the ordinary holinesse which they haue by representing the persons whose Images they are: to giue a new Sanctification: shewing by them his mighty power, and the exceeding honour³⁵ to which he hath exalted his Saintes. And this hee doth at some special places, more than others, according to his diuine goodnesse and wisedome. God is indeede (saith Saint Augustine) ³⁶ euery where, and is not contained, or inclosed in any place, whereas hee made all thinges. Yet who can searche out his Counsaile, wherefore in some places these miracles are done, in others they are not done? For vnto many is well knowen the holinesse of the place where S. Foelix his body of Nola is buried, whither I willed that two of my Clearks should go, because from thence it might be more easely and faithfully written, whatsoeuer in any of them should be miraculously wrought. Is not Affricke also ful of Martyrs bodies? And yet we knowe not in any place heere about such things to be done. For (as the Apostle saith) ³⁷ not all Saints haue the giftes of curing diseases. So neither in all memories of Saints, woulde he haue these thinges doone, who diuideth vnto euerie one proper giftes, euen as hee will.

And yet the same Saint Augustine ³⁸ reckoneth vp diuerse miracles wrought after that time in Africke: whose onely testimonie in this behalfe oughte to be of sufficient creditte,³⁹ to any Christian minde. At a small quantity of the holy Land by S. Augustins appointment digged into the ground, where an Oratory was also made ouer it: was presently cured one sicke of the palsie. A yonge man possessed of the Deuill, was deliuered at the memory of SS. Geruasius & Protasius at a towne called Victoriana. At the memorie of twentie Martyrs in Saint Augustines owne towne, an olde man called Florentius praying with a loud voice (not without derision of certaine yong men standing by) for apparel, hauing lost his cloake: miraculously found by the sea side a fishe of great price, and in the same a gould ring: which S. Augustine attributeth vnto those glorious Martyrs, who boun tifully had determined to cloathe their oratour. But at Saint Steuens relickes infinite were the miracles which were wrought as S. Augustine himselfe doth testifie. A blind woman receiued her sight, by touching her eies with flowers which had touched those holy pledges. Lucillus a Bishop onely by carying the same Saints relicke, was sodainly cured of a fistula. Eucharius a Priest was cured of the stone, and afterwarde of another disease lying for dead, was miraculously raised. Martiall by flowers brought from S. Steuens memorie, was moued to be a Christian, which before he had obstinately denied: presently sending for the Bishop of the cittie, who at that instant was with S. Augustine at Hippo.

Three were healed of the goute. A little child crushed to death with a carte running ouer him, was restored to life and to his former soundnes.⁴⁰ A Nunne being dead was raised to life, onely by laying vpon her, her owne garment which was made before to touch the relickes. The like happened to a daughter of one Bassus in Hippo it selfe. Where also with oile brought from the same relicks, the dead sonne of one Hyreneus beeing annointed, receiued his life againe. Eleusinus in the same cittie laide the deade bodie of his Sonne vpon the afore-said memory and reciued him liuing.

The same Saint also at large setteth downe a woonderfull miracle done vpon Easter-day at the same Relickes, he being than with the wholle people present in the Church. To conclude he saith, that beeing only but two yeeres since they had any memory of this saint in his citty: the miraculous cures of diseases which they by diligent inquiry found (& yet they coulde not finde all) came to the number of threescore and ten. And reporting a strange thing which happened vnto one Petronia a Noble woman: he addeth this sentence worthie to be laid before the eies of Heretickes of our time: This doe not they beleeue, who also beleeue not our Sauiour to haue beene brought forth by the clausures of his Mother not stirred; and to haue entred into his Disciples, the doores being shutte. A sufficient admonition for all those which haue care of their owne soules, not to regarde the wicked scoffes and tauntes, vsed by those Mockers ⁴¹ who according to their own desires walke in impieties. Who, what ⁴² things soeuer certes they are ignoraunt of, they blaspheme: & what things soeuer naturally as dumme beastes they knowe: in those they are corrupted. As verie truely wrote S. Iude the Apostle of them and all others their predecessours. For, as we willingly followe, and ioyfully acknoweledge for our Fathers, so many Saintes and Doctours alleadged before: so they truely, followe their auncestours, Iulian ⁴³ the Apostata: the⁴⁴ Manichees: ⁴⁵ Vigilantius: & Eunomius, yea the very olde heathen people⁴⁶ of which some complained that we make our Martyrs idols, yeelding them those honours, which in auncient times the Idolaters grossely and superstitiously gaue to their owne inuentions: others impiously burnt & sacrilegiously prophaned the sacred relickes: no otherwise than in our daies hath bene donne by the bodies of the glorious lights of Gods Church, Ireneus, Hilarius, Martinus: that we may for naturall affection and pietie, conceale the barbarous dealings of some of our owne countrey-men, to the eternal shame and reproch euen of the rest which little deserued it; and the setting forth to the shew of the wholle worlde, and to all posteritie (if the day of iudgement be not ouer neare such senselesse demeanours:) the detestable brutishnes of heresie and infidelitie. Heliseus ⁴⁷ was mocked by those vngratious children: Saint Paul ⁴⁸ was saide to be a preacher of newe Gods: our Sauiour was derided whan he saied,⁴⁹ that the wench was not dead but slept: yea his wholle working of miracles was attributed to⁵⁰ Beelzebub: & with as greate a shew of hypocriticall deuotion as our new Phariseys can shew, when they pretend to be so zealous of Gods glory, and such enemies of Idolatrie: did their forefathers say to the blind man now illuminated, ⁵¹ onely indeed to deface the glorie of CHRIST: Geue glory to God, we know that this man is a sinner. But we will answere them:⁵² How can a man that is a sinner doe these things? And:⁵³ In this it is marueilous that you know not whence he is, and he hath opened my eies. And we know that sinners God doth not heare: but if a man be a seruer of God and doe his will, him he heareth. From the begining of the world it hath not bene heard, that any man hath opened the eies of one borne blinde. Vnlesse this man were of God, he coulde not doe any thing.

Miracles are the worke of God⁵⁴ alone: who sheweth his miracles and wonders to confirme the truth, & to be a testimony of⁵⁵ his owne approbation. Wherefore S. Augustine saieth that he was⁵⁶ held in the Church Vinculis miraculorum, by the chaines of miracles. And an auncient, learned and famous Doctor was bould to say⁵⁷ O Lord, if it be an errour which we beleeue; wee haue bene deceiued by thee. For these thinges amongst vs haue bene confirmed with such signes and wonders, as could not be done but by thy selfe. Whereas therefore God himselfe with so many miracles, examined and approued by as zealous, learned, and Godlye Doctours as our new men, I will not say, now are; but euen when they are become greate Saintes and true seruauntes of GOD, (which GOD graunt they may at the last) are like to be; hath commended vnto vs the honour of relickes; and confirmed the generall receiued deuotion of the faithfull people towardes them: he doth no lesse binde vs to beleeue that they are worthy of honour and reuerence: than hee did in times past, by his miracles exacte and demaund creditt of⁵⁸ Pharao. ⁵⁹ Gedeon, ⁶⁰ Zachary, ⁶¹ & such other like, yea and of those to whom the Apostles preached: in those particular things which than he propounded.

Now that which we haue hither to saied of the miracles wrought by relickes & before relickes, (alwaies vnderstanding God the principall worker by then as by his instruments:) may also be applied vnto Images. For as in both relickes and images, the principall reason of the honour yelded vnto them, is the Saint himselfe whose they are, and whome they represent: so is there equall reason of shewing miracles by them both. Which, how God hath in effect wrought in his Church: many examples doe shew. A certaine hearbe growing⁶² vnder the picture of CHRIST, which the woman that by our Sauiour was cured of her bloody fluxe, had erected: whan it touched once the hemme of the garment in the same picture: had vertue to heale al diseases. Out of an Image of our Sauiour⁶³ cruellye and barbarously cutte and mangled by the Iewes, issued blood, which healed many diseased persons. At the Image of our Sauiours face sent by himselfe to Abagarus the King: was in Edessa a great miracle⁶⁴ wrought: the deliuery of their Citie, and of the daughter of Cosdroas being possessed. Sabatius Constantinus ⁶⁵ the sonne of Michael Balbus, whan he praied before the image of S. Gregory Nazianzen, had miraculously his speach restored, being dumme before. A wicked image breaker⁶⁶ hauing throwen stones at the Image of our Blessed Ladie, and broken it in peeces: in his sleepe saw the same most holy Virgin, terrebly threatning and saying: This hast thou done to thy owne destruction. Who shortly after stroken & crushed with a mighty stone, had the due punishment of his horrible sacriledge.⁶⁷ S. Bede affirmeth that innumerable miraculous cures were publickely knowen to haue bene donne at the deuoute Crosse of S. Oswalde a King of our Countrey: And namely of the healing of one Bothelin his arme beeing broken, by a peece of the woode which he had put in his bosome. Many other miracles might be alleaged⁶⁸ for the confirmation of this veritie, & the manifest defence of this third title of PILGRIMAGES. But these shall suffice no doubte, to all such as doe not wilfully harden their harts & obstinately shut their eies & eares from the manifest light & sound doctrine of Christ & his holy Church.

The fourth title of Pilgrimage is that therby,⁶⁹ as by al painful & laborious works, we do bring forth fruites of⁷⁰ repentance, & take some kinde of reuenge of our sins committed, & mortifie our earthly members, and take vp the Crosse of Christ, & with him suffer somewhat according to our frailty, that we may with him also be glorified. For which cause S. Paul amongest other his paineful & meritorious workes, reckoneth also these.⁷¹ Night & day haue I beene in the depth of the Sea, in iourneing often, perills of waters, perills of theeues, perills of my Nation, perills of Gentiles, perills in the Citie, perills in the wildernesse, perills in the Sea, perills among false brethren, in labour and miserie, in much watchings, in hunger & thirst, in Fastings often, in colde & nakednesse. &c. But of this satisfaction there hath bene enough saide before.⁷²

⁷³Fifthly, in Pilgrimage we exercise many and diuers vertues. FAITH: in that we beleeue the Saintes, who were men passible, like vnto vs now to raigne with CHRIST, and that their bodies shall be raised againe and glorified. HOPE: in that we seeke by their intercession to attaine to that which they haue already receiued. CHARITY: in that wee for the loue of God principally, & also of them, as our neighboures in the highest degree, shew our selues readye to doe any gratefull thing vnto them. HVMILITY: in that wee humble our selues vnto them of what condition, age, sexe or degree soeuer they were: Kinges and Princes submittinge theire Regall crownes and scepters vnto them. Finally RELIGION; in that wee deuoutly honour God, who is gloriouse in his Saintes, and them also in that degree and honour which is fitte for the excellencie which Almightie God hath bestowed vpon them: not truely to yeelde diuine worship, to their relickes or images. For we neuer heard of any that praied thus: Holy relicks, holy images, saue me, or pray for me: much lesse of any which did attribute vnto their relickes or images the worke of our Redemption and saluation, wrought onely by CHRIST our mediatour. But this mediation being once wrought, we desire by the Saintes intercession to haue the vertue of Christes blood applied vnto vs by the bestowing of his graces and true repentance: no otherwise than when wee desire the same by the intercession of those which are aliue. Which S. Paul hauing vsed⁷⁴ & the scripture commended, is free from all superstition and Idolatrie, & warranteth the like, toward those, which raigning with Christ, are more vnited vnto him, lesse care full of themselues, and more charitable vnto vs. And if sometimes deuoute people vse these wordes, S. Peter haue mercy vpon me,⁷⁵ S. Peter saue me: it must be vnderstoode in the true and lawful meaning which it may haue. For wheras mercy (as was⁷⁶ saide aboue) out of S. Augustine is a compassion in our hart of another mans misery, whereby we are compelled to yeld succour if it ly in our power: As God may aboue all vnderstanding shewe mercy, by giuing grace grace and glorie: so may his Creaatures also according to their measure, by imparting vnto others that which they haue receiued from the fountaine of all goodnesse: Whether it be in Temporal or Spirituall thinges, according vnto that which hath beene saide⁷⁷ aboue of both kindes of workes of mercie. So likewise although Christ by his bloud be the chiefe author of our saluation: yet doth he vse Creatures as his instrumentes. For so are wee saide truely to bee saued by the⁷⁸ Gospell, by⁷⁹ Faith: by⁸⁰ Hope, by⁸¹ Baptisme: yea and sometimes by Men. If by any meanes I may saue some of them: ⁸² Saith Saint Paul. And,⁸³ Howe knowest thou woman if thou shalt saue thy husbande. And againe:⁸⁴ To all men I became all thinges, that I might saue all. Againe:⁸⁵ This doing thou shalt saue both thy selfe, and them that heare thee. And Saint Iames: ⁸⁶ He shall saue his soule from death. Finally S. Iude. ⁸⁷ And these, certes, reprooue, being iudged: but them, saue, pulling out of the fire. And on other haue mercie in feare. Where he vsing both speeches of sauing, & hauing mercie: warranteth those which with true vnderstanding & Faith, in the earnest desire of their heart, doe so vtter their affections to Gods holy Saints,⁸⁸ without anie intention of diuine houour. Neither doth kneeling before an Image or Relicke betoken diuine worship. For our bodie being so limited as it is: wee doe by that very outwarde composition signifie diuerse honours in our minde, and that lawefully: to our Parents, to Bishoppes, to Princes. Finally to God and his Saints, alwaies in our mind respecting the diuerse dutie: though the externall action be the same.⁸⁹ And here am I enforced to bewaile the barbarous rudenesse which HERESIE hath brought our Countrey vnto. For many shall you finde, of al sortes of calling, (though thankes be to God not of the ciuilest conditions) who will not sticke constantly to affirme that their forfathers kneeling, and knocking their breastes, and vsing othet laudable acts of deuotion before Images at holy places: did verily thinke that those Images were Gods, & did absolutely powre out their praiers vnto the Images themselues. A thing, in my opinion, that argueth in those which auouche it, a want not onely of piety, but of all ciuility. For if one called the Parents of these men Theeues; or Extorcioners, or of vile and base conditions, voide of Gentry & Nobilitie: then woulde they storme and rage, and repute it an intollerable iniury. And yet both they thenselues will resolutely thinke, and giue others leaue to suppose and saie the same, that theire forefathers were Fooles, and depriued of common sense & vnderstanding, which were as much as to call them Beastes in humane shape and figure. And surely to thruste their auncestours out of Heauen (as they must needs, if they think them Idolatours) were somewhat excusable: because God wil haue mercy on whom he thinketh good, and giueth Heauen to a fewe whome he hath specially chosen: but to expell them from the participation of a common vnderstanding, whereby only man differeth from beasts; is a thing altogither intolerable, and a woonder, which none but vnkind Heretickes⁹⁰ without affection (as Saint Paul calleth them) coulde affirme.

And to worshippe Idolles, & to repute Creatures as Gods, when the faith of one God which made Heauen and Earth, & the tidings of the Gospel was neuer heard of: (although among the wiser sorte of men none euer had such opinion: as S. Augustine sheweth of Plato & Cicero)⁹¹ yet was it in the common sorte of people an humane frailtie, whose vnderstanding darkened by Adams fall, could hardly arriue to anie suspition of God, much lesse to a perfecte knowledge of his Maiesty. But what Brutishenesse must there be in those, who hauing heard of Christ, and beleeuing in him, & knowing the articles of their Creed, & esteeming of Christ his Saints as his frindes, and in Heauen gloriously raigning with him: yet must forsooth, of necessity thinke their Images whom they reuerence to be Gods? Since Christs comming, & the publishing of his Faith in the worlde: no Nation which otherwise fell from Christ, returned to Idolatrie: as may bee seene in the Turkes: & yet the Church of Christ alwaies professing his Faith, vsing his Sacramentes, keeping his Scriptures and Reading them, yea and Preaching him to countries of Infidels, & conuerting them vnto him: must bee thought to haue most grieuousle haue fallen of all other, into Brutishe ignorance and most senselesse Idolatrye. But this lamentation is more fitte for the secrete chamber of the heart, humbling it selfe before GOD for the sinnes of his people. This surely must I needes thinke, that they who thus esteeme of the beginners of their houses and families, are then selues voide of all Nobilitie and Ciuility, yea and all Humanity: onely breathing by the proude spirite & vnsauory vapour of Heresie, sente forth out of the pitte of hell.⁹² But to the intent (gentle Reader) that thou maiest more pefectlie apprehend the manner of worship which we yeelde vnto Relikes & Images: Thou shalt vnderstande that a Relicke may be considered in two maners. First as it is a part of the Saint: And so, it deserueth honor indeed, as hath beene shewed before: but lesse than the Sainte himselfe; for that the whole is more perfect than one part alone. And that which we haue saide of the part of the bodie, or of the wholle bodie, which is a part of the wholle man: is also to bee vnderstoode of such exteriour thinges as⁹³ were any way belonging vnto him, as his garments, and the instrumentes of his Passion, or whatsoeuer reuerende thing hath touched his holy body: all which deserue a certaine affection of reuerence, although lesse than the Saint himselfe. For if in those whom we haue naturally loued, we affecte after their death (as Saint⁹⁴ Augustine saith) either their garment, or their ring, or any such thing, and aboue all other things their bodies, which haue beene nearer vnto them, than any thing outwardly ioyned vnto then: howe much more ought we to esteeme of the like things in Saints: & espeacially of their bodies which the same Doctour calleth instruments & Vesselles which the holie Ghost hath vsed to all good works? And surely if a king could, when he would, leaue off his hande, & sende it to his subiects abroade: no doubt but with great reuerence it woulde be euerie where receiued: espeacially if those which reuerenced the hand did knowe that the King did see them, and beholde their dutifull shewes of loyall affection. Nowe certaine it is that the Saints doe see our reuerende behauiour to their Relickes, and as for their bodies & partes thereof: we are assured that nowe they be theirs, and their soule hath a natural respect vnto them, & shall one day receiue then glorified.

Secondly wee may consider the Relickes, whatsoeuer they bee, as they doe represent⁹⁵ vnto vs the wholle Saint, and are as it were certaine Images of him. And in this respecte wee must say the same which we generally hold of images: which here I purpose briefly to set downe.

Knowe thou therefore that an Image is honourable two waies.⁹⁶ First when wee stay in the Image it selfe, considering it as a venerable thing for the similitude which it hath with the Saint, and the consecration of it, and dedication to a sacred vse. After which manner wee also yeeld a certaine holinesse vnto the holy BIBLE, & sacred CHALICES, and other holy thinges in the Church. So was it defined in the seuenth general Councel holden at⁹⁷ Nice. And in this sense though the Church doth yeelde reuerence vnto Images, and that for the Saint his sake: yet the ordinary worship & deuotion vsed vnto them by the faithfull people, is not in this onely respecte exhibited and shewed. For when we kneele & pray before an Image of any Saint: we intend not only to reuerence a thing for his sake: But our meaning is, to yeelde honor & to make our prayer vnto the Sainte himselfe, not staying in the Image alone. And this is the second way of honoring an Image. That is, when that which we do, we do not for to stay in the Image, but in the Image & by the Image we do it vnto him which is signified in the same. In the first we immediately honour the Image, yet for the Saint himself: in the second, we immediately honor the Saint by the Image & in the Image, without giuing any honour vnto the Image it selfe, but only an accidentarie kind of honour. Euen as hee which honoureth the King, honoureth his apparell and whatsoeuer belongeth vnto him, but onlie accidentarilye: because hee intendeth onely to honour the person of the King. The reason of this is: for that although I cannot thinke of the Image as it is an Image, but I must needes thinke of that whose Image it is: yet thinking of both, I may honour one only actually and expressely: though virtually & consequently it redound to the honour of the other, as hath beene saide.

Three examples will I giue thee of this wholle matter. Thou seest in a glasse thy owne face: and yet yet thy face is not in the glasse, but only an Image of thy face: and yet maiest thou truely say thou seest thy face, because the Image is that onely by which thou seest thy face, and cannot properly be said to bee that which is seene it selfe, as the Philosophers teach:⁹⁸ but that by which another thing is seene. Likewise as the Philosophers also affirme: it is necessarie that euerie one whilest he vnderstandeth in this life: forme him selfe a phantasie or likenesse of that thing which he vnderstandeth in his imagination. Now when thou in thy chamber where thou hast no Image, liftest vp thy harte to CHRIST in heauen, and framest a likenesse of him in thy minde, and worshippest him, and praiest vnto him: thou wilt not say for feare of Idolatry (if thou arte a Protestant) that thou honourest that likenesse which thou hast in thy braine: for that were to make to thy selfe a God of a phantasie: but by that likenesse, and in that likenesse, thou honourest the true God. So is it, and no otherwise in our Images: which helpe vs to doe that which our own imagination must needs doe, though not so perfectly without the Image. Thirdly thou honourest the King whom thou seest in his apparell: so maiest thou conceiue that the Saint is in a maner cladde in the Image, and so pray vnto him, conceiuing him as present, though he be not in deede but onely by his vertue receiued from God. Finally, if thou wilt haue one example to declare vnto thee both kind of honours due vnto an Image: that is, both because it is an Image like vnto the Sainte; and because in it and by it thou honourest the Sainte: the like distinction maiest thou behold in an Embassadour of a forren Prince. Who somtimes representeth actually the Princes person: and then thou knowest with what solemnity he is intertained: other times he doth not actuallye represent his Princes person, but because he is one expresly deputed to that ende, to represent his Prince in time and place and conuenient businesse: he is still more than one of his degree, and though he be of meane condition, yet is he my Lorde Embassadour. Euen so doth an Image, sometime actually represent the Sainte: and when it doth not, it is alwaies a reuerende Image, naturally able to doe the same, and by the Church deputed to that end: & therefore more than ordinary wood, paper, and stone.

And all this honour which wee haue spoken of, is so far from blemishing the honour due vnuo God, that it doth the more increase and amplify it. Which⁹⁹ S. Hierome doth very well expresse when he saieth. Wee doe not worship or adore (that is with diuine worshippe, for so is his meaning) I say not the Relickes of martyrs, but neither the sunne, or moone, or Angels, or Archangels, or Cherubin, or Seraphin, or any name which is named either in this life, or in the world to come: least we should serue the creature, rather then the Creatour, who is blessed for euer. But we honour the Relickes of Martyrs, that wee may worshippe and adore him whose Martyrs they were. We honour seruantes, that the honour of the seruants may redound vnto their Lorde, who saieth: ¹⁰⁰ he that receiueth you receiueth me.

Thus much therefore against all Vigilantians, Eunomians and Iconoclastes, and their spirites reuiued againe in Lutherans and Caluinistes, for the defence & propagation of Relickes and Images. Lett vs now returne vnto the titles of PILGRIMAGE.

¹⁰¹Last of all, we may in PILGRIMAGE regard the holy Indulgences, graunted vnto those which visitte the same places, by the gouernours of the Church. For whereas Pardons are nothing else but an application of the Satisfactions of Christes wholle mysticall bodye, that is, of himselfe and of his members, to the releasing of the penalty of our sinnes remitted, as we will expound hereafter: a singular cause of such application, besides the labour of the iorney, may be the visiting of such holy places where they suffered and do lye: & so the effect thereof more large & vndoubted.

Thus haue we set down as plainly as we could & with as much briefnesse as the matter would permitte sixe reasons of Pilgrimage: none of which (such is the force of veritie,¹⁰² which ouercommeth al things) any of our aduersaries shall euer be able to disproue. But least they thinke we deceiue them by Philosophy & vaine fallacie (although we haue indeede deduced all that we haue said out of scriptures and Fathers) Let vs now see what wee haue expresly, concerning Pilgrimage, in Scriptures and Fathers

II What haue we in Scriptures and Fathers for the allowing of Pilgrimage?

NO better author of PILGRIMAGE can we either finde or desire, than GOD himselfe, who commaunded that thrise a yeare¹⁰³ all the people should come to Hierusalem: or (before the Temple was built) vnto the Tabernacle. No better practisers of the same, than Christ our Sauiour¹⁰⁴ his Blessed Mother and Sainte Ioseph, by Gods owne word approued¹⁰⁵ iust: That wee may say nothing of Helcana and¹⁰⁶ Anna Samuells parents: of the Gentiles who are¹⁰⁷ mentioned in the Gospell to come to Hierusalem to worship: & the Aethiopian Eunuch¹⁰⁸ whose deuotion was rewarded with his Baptisme and incorporation into Christ. We haue moreouer an expresse Prophecie of Esaie ¹⁰⁹ who of our Sauiour spoke thus: To him shall the Gentiles pray: and his Sepulcher shall be gloriouse. No doubt but euen to the worldes end, as S. Hierome ¹¹⁰ expoundeth, and experience sheweth. And if wee well waigh this wholle matter: we shall find that till our Sauiour CHRIST had wrought our saluation¹¹¹ in the middest of the earth (as the Prophet saith) & the Apostles had shed most gloriously their blood for testimony of Christs Godhead: there were no places of Christian PILGRIMAGES, no Mount CALVARIE, no Sepulcher of CHRIST, no BETHLEHEM, no NAZARETH, Monumentes of the first beginnings of our Religion: nor memories of holy MARTYRS Passions. Therefore must we not in Scriptures expecte mention to be expresly made, of those thinges which were afterwarde doone: but sufficient it is if wee haue examples of the like, and Prophecies of the thing it selfe, as fore wee haue shewed, and may be also vnderstoode by those words of Dauid. ¹¹² We will adore in the place where his feete haue stoode. But after that Christ had Sanctified those holy places, leauing so manie testimonies of his loue, as there were steps which he did tread: & the Martyrs with their bloode had watered the wholle world, making it fertile with a newe fruite: then beganne indeed our Sauiours Sepulcher to be glorious: then were the Martyrs honorablely Entombed, and Religiously translated¹¹³ from place to place: then were their Bones inclosed in Aultars, and no place esteemed fitte for the publicke Sacrifice of the Church: but where there was the memorie of some¹¹⁴ liuely Sacrifice & Hoste offered vp vnto God. Finally, then was Pilgrimage so frequented ouer the worlde, that it is a woonder, that any be founde so ignoraunt as not to knowe it: or so impudent as to disallowe it. And for the places of Christes appearing vnto vs: S. Hierome ¹¹⁵ shal be a witnesse, not of his owne opinion only, but of the practise of the wholle worlde. The Iewes in times past honoured the Sancta Sanctorum, because there were the Cherubin, and the Propitiatory, and the Arke, &c. Doth not the Sepulcher of our Lord seeme vnto thee more honorable? Which as often as wee enter into, so ofte doe wee see our Sauiour lie in the Sindon: and staying there a while, we see the Angell sitte at his Feete, and at his heade the Napkins wrapped togither. The glory of whose Sepulcher, wee knowe, long before Ioseph hewed it out, was foretoulde by the Prophesie of Esaie saying. ¹¹⁶ And his rest shall be honour: because the place of our Lords Buriall should be honoured of all men.

He afterward out of Saint Mathew ¹¹⁷ prooueth that the Cittie of Hierusalem is holy, who expressely saith, that diuerse going out of their graues, came into the holy Citty & appeared to manie. He alleadgeth also that Dauid commaundeth vs to woorshippe in the place where the Feete of our Sauiour stoode. And speaking against those which despise Hierusalem, because our Sauiour was there Crucified: Howe doe they (saith he) thinke the places blessed in which Peter & Paul the Captaines of the Christian Armie for Christ did shedde their bloude! ¹¹⁸ If the profession of seruauntes and of men be glorious: why is not the confession of our Lorde & God glorious? We euery where reuerence the Sepuchers of Martyrs, and putting the holy Ashes to our eies, if we may we also touche them with our mouthe. And doe some thinke that the Sepulcher in which our Lord was laied, is to be neglected? If we beleeue not our selues, let vs beleeue at the least the Diuel & his Angels, ¹¹⁹ who as often as before it they are driuen out of possessed bodies, euen as if they stoode before the Tribunal of Christ, they tremble, they roare, and are aggrieued that they haue Crucified him, whom they must feare. If after the Passion of Christ, this place bee detestable, what meante Paul to hasten to HIERVSALEM, there to make Pentecost? What meante other holy and famous men, whose deuotions & offerings were after the preaching of Christ carried to the Brethren at Ierusalem? Long were it nowe to runne through euerie age since the Ascension of Christ vntil this day, what Bishoppes, what Martyrs, what eloquent men in Ecclesiasticall Doctrine hath come to Ierusalem, thinking that they should haue the lesse deuotion, the lesse knoweledge, and no perfection of vertues, except they had woorshipped Christ in those places, out of which the Gospell from the Crosse did first glisten. And there doth he reckon vp of all Countreis greate multitudes of deuout people, who with great zeale continually came to visit those holy places, & grateful memories of our Redemption.

Saint Alexander Martyr,¹²⁰ 100. yeeres before Constantines time, made haste to Hierusalem that hee might woorshippe and see the holy places.

So did Sainte Nicholas ¹²¹ when he was a younge man. And for that cause was Saint HELEN¹²² commended.

Saint Gaudentius ¹²³ reporteth of himselfe, that he went in PILGRIMAGE to Hierusalem, & in the way had giuen him Relickes of the 40. Martyrs.

Sulpitius ¹²⁴ writeth, that whereas the faithfull comming from all places, did take of the Duste of the place where our Sauiour Ascending into Heauen left the Printe of his Feete: yet the Printe remained wholle. And these¹²⁵ shall suffice for this point, that is, where immediately in Pilgrimage wee honour Christ.

Nowe for Pilgrimage to memories of Saintes, we haue first Sainte Augustine who¹²⁶ reporteth of a Noble woman called Petronia (of whome we spake before) who from Carthage going to a towne called Vzalis in Pilgrimage to Saint Steuens memorye: receiued miraculouslie her desired health. Which S. Augustine himselfe to the glory of God caused to be recorded, & publikelie read: finding great faulte, & as himselfe saith, almost chiding the Lady for that the memory of so greate a miracle through her silence had almost perished.

Saint Chrysostome preferreth¹²⁷ the Sepulchers of Martyrs before Kings pallaces. Because none go in Pilgrimage to their houses: but they themselues goe in Pilgrimage to Martyrs memories, Where (saith he) the Diuells are whipped, men are corrected, and deliuered. See also his third Sermon vpon S. Paul to the Romans, & in his fifth Sermon of Saint Iob howe earnestly he desireth the Pilgrimage to Rome to Sainte Paules Bodie and Chaines.

Saint Paulinus ¹²⁸ saith that innumerable multitudes out of most far places came to S. Foelix his bodie: as there did also to¹²⁹ Rome.

Saint Alexius went¹³⁰ in Pilgrimage to all the more noble Churches in the worlde.

Two Kings ¹³¹ of our Countrey, a thousande yeeres since, went to Rome in Pilgrimage.¹³²

Many more examples maie bee brought: but these doe so euidently shewe the generall custome of the Primatiue Church,¹³³ that we can desire no more.

Finally, what is the going to the Church euery Holyday: but a short Pilgrimage, vsed in euery Village, Towne & Countrey; so that speake our aduersaries neuer so much against Pilgrimages, they themselues practise them, though vnwittingly.

III What is to be thought of such as Vow Pilgrimages to holy places, and offerings at the same?

OF Vowes in generall it hath beene spoken aboue.¹³⁴ And in particular of this kinde of Vowes, there is no more to bee saide: but that as the worke it selfe is lawefull,¹³⁵ & may commendably be done either to God immediately, or to him in his Saintes, whose honour redoundeth to his: so may it lawefully be promised either to God or to his Saints. But such promises are now of a higher nature, than those which are made vnto mortall creatures, and be called Vowes. Neither want we examples of auncient times. S. Hierome exhorteth one¹³⁶ Rusticus, who had sworne to visitte the holy places of Palestina: to make haste to fulfill his Vowe. Vncertaine, saith he, is the life of man, least thou be taken away before thou fulfill thy promise, imitate her whom thou shouldst haue taught: he meaneth his wife, who had vpon the like Vowe or promise vndertaken already that iorney: O shamefull thing: (saith he) the more fraile sexe ouercommeth the world; and the stronger is ouercome by the worlde. Tanti Dux faemina facti: A woman is the ring-leader of so great an exploite. Eudocia ¹³⁷ the Empresse, wife of Theodosius the yonger, twise vndertooke, but once Vowed Pilgrimage to Hierusalem, enriching those holy places with many giftes. S. Philoromus a Priest¹³⁸ as witnesseth Palladius twise by Vowe went in Pilgrimage to Hierusalem, & also by Vow to Rome, and to Alexandria where S. Markes body was.

Eusebius ¹³⁹ also reportethe the custome of the wholle Church in these wordes: We honouring the souldiers of true piety, as the frendes of God, doe go to their monumentes, and make Vowes vnto them as to holye men, by whose intercession we professe our selues to be holpen not a little.

The same¹⁴⁰ custome was by the Maniches obiected to Catholickes, that we haue turned Idolls into Martyrs, whom with like Vowes wee doe honour: whence it semeth that the Caluinists haue taken the like obiection.

This custome of Vowing Pilgrimage, we hue¹⁴¹ in Prudentius, & in¹⁴² S. Paulinus. But most manifest is this place of Theodoret. That they which pray deuoutely and faithfully, ¹⁴³ doe obtaine that which they desire: those thinges doe witnesse, which for the performance of their Vowes, after they haue obtained tht which they Vowed for, they doe leae behinde them. For some doe hang vgolden or siluer Pictures, of Eies, others of Feete, others of Handes. Where wee haue also an excellent testimonie for offerings: of which it followeth nowe that wee intreate.

These offerings are made in holy places for diuerse respects. First, there are certaine tokens hanged vp for a memory of a benefit receiued, as of life, of health, or of any other thing which may vertuously be desired. And whether these were after a solemne manner offered at the AVLYAH, or no: it skilleth little: certaine it is this end we may see by the place alleadged out of Theodoret to haue beene common in the Church. For he speaketh of the custome of the wholle Church, and against the Gentiles defendeth the generall Faith. The like we reade of a certaine Vessell, which hauing by Sainte Bennets ¹⁴⁴ praiers beene made wholle after it was broken, was hanged vp at the entrance of a Church, for a memory. We haue also testimonies of the Scripture, in which wee reade, that Golias ¹⁴⁵ his Sworde, & the Armour of¹⁴⁶ Holofernes were solemnely kept: as also the Censars¹⁴⁷ of Dathan & Abiron by Gods appointment, as examples of Gods Iustice shewed vpon them. Neither was that ceremonious oblation of the Philistians which they made to be deliuered of their strange punishmente, reiected by the people of God, because it was a testimonye of Gods glorie. And they who being miraculouslie benefited by Almighty God, doe take vp their bed,¹⁴⁸ that is, hang vp their Crouches, Chaines, Fetters, from which they were deliuered. And they that with¹⁴⁹ solemnitye do adorn the Temples & Churches for memorie of some greate grace receiued: what doe they else, but, as the Psalme saith, render their¹⁵⁰ Vowes to God in the sight of al his people? Finally God himselfe commaunded¹⁵¹ the Stones of Iordan to be solemnly kept, the Manna religiously to be reserued:¹⁵² & what did he not, to stamppe in the minde of his people, the memorye of his greate works!

Sometimes these offeringes are made for Almes to the Ministers of holy places: who it is meete should liue of the¹⁵³ AVLTAR. Sometimes for other poore, maintained by the holy place, as Hospitalles, Monasteries, Nunneries. sometimes to the building and ornament of the Church. For these are worthely called offerings as witnesseth Saint Paul, ¹⁵⁴ who calleth the Almes sent to Hierusalem, an oblation. Neither is this a Iewish ceremony to offer vnto God for the sustenance of his seruants, any thing profitable to the vse of man. For this was and is a thing appertaining to the Lawe of nature, vsed and Vowed by¹⁵⁵ Iacob: and practised in the Church of Christ, both in paying of Tythes & other things also. But our Heretickes thinking others as grosse as themselues, will needes haue the people to haue thought in times past, that those thinges were profitable for the Images thenselues: no otherwise than the people of Babylonia was deluded in the seruice of Bell. ¹⁵⁶ Which is a shameful slaunder, manifestly betraying the pride¹⁵⁷ of Heresie. But wee contrariwise besides the manifoulde good which commeth by these offerings, as wee haue mentioned, can shew then the reuerend authority of antiquity for such deuotions in the Churches.

I find in auncient times, offerings to haue been taken two waies. First, euery thing which was charitablely giuen vnto the Ministers of God, or to his people, was called an oblation. As wee shewed a little before out of S. Paul: & so were immoueable goods giuen to the Church, called¹⁵⁸ oblations. Secondly, there were certaine thinges religiouslye offered in the Church at the AVLTAR for the causes a fore-saide: that is, for the sustenance of the poore, or of the Ministers of the Church, or to bee applied to other Charitable endes, according to the disposisition of the Bishoppe. So in the Canons of¹⁵⁹ the Apostles are permitted offerings at the AVLTAR of newe Corne, and newe Grapes. S. Augustine ¹⁶⁰ saith, that the soules of the departed are relieued, when for them either the sacrifice of the Mediatour, or of whatsoeuer Almes is offered in the Church. And that wee may knowe that these Almes were offered not onelie in the Church, but also at the AVLTAR: hee maketh mention in an other place of certaine women taken¹⁶¹ captiues, whom he pitieth the more because, they could not cary theire offring to the Aultar, being among Infidells. And in another place he¹⁶² saieth that he will not receiue the offeringes of those which disinherite their children.

He forbadde also the oblation of one Bonifacius ¹⁶³ to be receiued by his Clearkes. So doth the 4. Councell of Carthage at which S. Augustine was present,¹⁶⁴ forbid the oblations of brethren which are at discorde to bee receiued, in the Church, or into the Treasurehouse. As also in the next Canon, is reiected the oblation of those which oppresse the poore. S. Hierome ¹⁶⁵ of Priests hath this sentence. They liue of the Aultar; but vnto me, as to an vnfruitfull tree is the axe putte vnto the roote, if I bring not my gifte to the Aultar. So haue we also in the aforesaide Councell of Carthage mention of the offeringes¹⁶⁶ of the deade, which they had lefte in theire wills to be made. And of the maner of disposing of these oblations, diuers orders¹⁶⁷ haue beene taken in the Church, by diuerse Councells and holy Fathers. And the yeerely oblations for the deade of which wee reade in Tertullian, ¹⁶⁸ either must bee the oblation of the sacrifice of the MASSE, or this kind of oblation in the Church of which we haue spoken.

But more plainely to shewe this generall custome of the Church: the very Acts of the Apostles, seme to commend this kind of offrings. For when they brought al to the Apostles feet:¹⁶⁹ what fitter place for such a religious action, than the Church? And when S. Paul willeth that on the¹⁷⁰ Sondaies euery one should lay vp their deuotion of Almes, where is it thought more conueniently to haue bene done than in the Church by these solemne offrings? and that seuere punishment of Ananias and Sapphira ¹⁷¹ for deluding the Apostles in their oblation, may very well be deemed to haue bene donne in the Church, espeaciallye wheras we haue such autorities for the antiquities of offeringes, which cannot be thought to haue proceeded but from the Apostles themselues.

Fiue hundred yeeres agoe in a Councell holden at Rome vnder¹⁷² Gregory the 7. wee haue this decree. Let euery Christian procure at the solemnitie of Masse to offer somewhat vnto God, and to call to mind that which God saide by Moises.¹⁷³ Thou shalt not appeare in my sight empty. For in the Collectes of of holy Fathers it manifestly appeareth, that all Christians ought according to the custome of holy Fathers, to offerre something to God. Wherby we gather the custome to haue beene far more auncient than this decree.

¹⁷⁴Now what thinges were in auncient times offered, is not hard to be gathered. For first it is not vnlikely that thos suppers which were made sometimes in the Church, sometimes neare vnto the Church, for the poore, and were called¹⁷⁵ Agapae (as it were charities) were comprohended amongst other offrings: which seeme to haue remained vntill S. Augustins time, who bringeth as an obiection of Faustus, that¹⁷⁶ the Catholickes had conuerted the sacrifices of the Gentiles into Agapes. Which Agapes as may be gathered out of S. Augustine were both of fruite and of flesh, and of all ordinarie foode of man. And being in vse in Africa, his mother in Milan attempting¹⁷⁷ to practise it at the memories of Martyrs, as shee had done at home, was by S. Ambrose forbidden, not because it was euill: but because there the custome of such banqueringe in the Church was abrogated.

Secondly wee finde that sometimes in the Church the faithfull people¹⁷⁸ offered hony and milke, whiche was vpon Easter Eue, on which day to those that were baptised, were those two things giuen, or in some places wine and milke as witnesseth S. Hierome ¹⁷⁹ and Tertulliam ¹⁸⁰ Sometimes we reade of offering of corne and grapes as we haue touched aboue. Last of all we finde that the people solemnely offered bread and wine for the sacrifice: of which S. Cyprian ¹⁸¹ speaking to some negligent rich women; saieth after this maner. Thou comest into the Church without sacrifice and takest part of the sacrifice which the poore hath offered. Of which also there is a commaundement extant of Fabian ¹⁸² the Pope. That euery Sonday as wel by men as women there should be an offering of breade and wine, that by these offertnges they might be deliuered from the bands of their sinnes. Which decree also is reade in the Councel¹⁸³ of Matisco. Wherby we may learne what effect the auncient Fathers attributed vnto these offerings. As generally Vrbanus the¹⁸⁴ first a most auncient Pope, calleth then the Vowes of the faithfull, the prices of their sins, the patrimony of the poore, things giuen and dedicated to God. Yet now the custome of offering other thinges is ceassed: and the people remaining bounde to no ordinarie oblation, there being other sufficient prouision for the sacrifice, doth voluntarily offer in the sacrifice of the MASSE either money, or candells.

Now therefore what do our aduersaries reprehend in offeringes? the geuing of Almes? but what is more commended in scripture than Almes? the offring it in the church? where can the members of Christ be more decently releeued, than in the house of CHRIST? The solemninity of the offering? but that doth putte vs in mind to whom we doe it, rectifie our intention, edifie the wholle congregation, and honour Almightie GOD. The doing it for the honour of a Sainte? then may it be done euen by theire consent to the honour of Christ immediately: & so offerings may be made solemnly but not to Saintes. But we haue learned aboue, that Saints both may be and are to be honoured.¹⁸⁵ As also we haue shewed of Images according to the true meaning and intention of the Church. So that they cannot in reason deny, but offrings may be made before an Image, and by that Image to the Saint. Vnlesse they will yet deny that we may honour Saintes at all: to which pointe we are not now to returne largely to discusse the same: onely I will desire them to call to mind that Saint Paul writing to the Philippians ¹⁸⁶ desireth then to fulfill his ioy, that they be of one meaning, hauing the same charity, of one minde, agreeing in one &c. Now if S. Paul willeth them and so earnestly intreateth them as may be seen in the epistle it selfe to fulfil his ioy whilest here he liued: by seruing of God in all maner of perfection: why may not S. Paul now require the like? or if they cannot yeeld that S. Paul hath so much traficke with vs as to demaund our duetifull behauiour towardes Almightie God, for his ioye: why may not any deuoute person of his owne accorde, seeke now to fulfill S. Paules ioy in any maner of good and lawfull action? therefore if I will loue God: why may I not say: I will loue God to fulfill S. Paules ioy? likewise I will Fast, to fulfill S. Paules ioye: I will pray, to fulfill S. Paules ioye: I will go to the Church to fulfill S. Paules ioy: and (that which belongeth to our offerings) I will offer this almes for the ornament of Gods Church, maintaining of his Ministers or releeuing the poore, & this to fulfill S. Paules ioy, before whose Image I doe it, in whose Church and by whose intercession I hope my praiers shall be accepted: and last of all since that God will haue his Saintes whom he honoureth him selfe,¹⁸⁷ to be honored of all: why may I not without any superstition say: I will honour S. Paul; for to fulfill S. Paules ioye? For as God himselfe deseruing al kind of honour, and glory, doth iustly seeke that which is due vnto him, and therefore he saith¹⁸⁸ I will not geue my glory to another: So is there nothing more conformable to his holye will, or of his Saintes who alwaies agree thereunto: than that to the Saints be yeelded that honor which God hath imparted vnto them: according to that of S. Paul: ¹⁸⁹ To whom honour, honour. So that without all doubt by honouring S. Paul, we may fulfill S. Paules ioy. The same Apostle in like maner saith:¹⁹⁰ Therfore my dearest brethren and most desired, my ioye and my crowne: so stand in our Lorde my dearest. The Philippians therfore were S. Paules ioy and crowne, for the gloriouse paines which he had taken amongst them, for his notable examples, & continuall preaching. And is not S. Paules. Doctrine yet extant? are not his examples liuely? doe we not still reape the fruites of his labour? Therefore if the Aungells doe conceiue ioy¹⁹¹ of a sinner repentinge, whose conuersion cost them no sweate, no labour, no tormentes: shall not S. Paul reioise at the fruite springing from his iorneis, from his writinges, from his Passions? and if he shal: may not I desire the same? and if I may desire it, may I not offer it; and wishe the increase of his ioy, which I knowe he must needs haue by such workes done by his exhortation, or for his imitation? and what other workes can we doe, or vse we to doe to the honour of a Sainte: then in doing a worke acceptable to God, to desire that God be sanctified in that Sainte, and to delight in the glory and honour of that Sainte, beeing readie as much as in vs lieth if it were possible, to augmente Gods glory and his Saints felicitie, which in effecte is no more, than to say as Christ as taught vs, Sanctificetur nomen tuum: Hallowed be thy name. But these men with whom wee deale, and against whom wee dispute, as they haue malitiouslye geuen the people to vnderstand, that we honoured dumme stockes and stones in steede of Saintes: so haue they as blasphemouslye endeuoured to perswade, that the Saintes themselues in heauen bee in effecte nothing but dumme and deafe stocks and stones; taking way from them all knowledge of our estate, and all communication of them with vs, and of vs with them, as though we were not members of one bodie, or as though they were not intelligent soules, now not depending of their bodies, nor requiring eares or eies or nearenes of place to heare or see our affaires: Finally so depriuing them of al honour, that if they were here amongst vs, euen as gloriouse as they are in heauen: yet woulde they neither vouchsafe them cappe nor knee. But we will conclude this pointe of Vowes and offerings with one sentence of the¹⁹² Prophet commending vnto vs both togither: who speaking of the lawe or Christ saith: They shall worship him in sacrifices and in giftes, and shall make Vowes to our Lorde, and pay them. And wee truely knowe that what is done vnto Gods Saints is performed in then to God him selfe.

IIII Howe shall we aunswere those which repute these Ieweish Ceremonies?

THere is one common refuge, which because it is vsed by Heretickes as a lurking corner not onlie in this matter, but also in manie others: we must needes dispossesse them of. For if we dispute of Priests, of Sacrifice, of Aultars, of Holiedaies, of Vowes, of Holy-water, & infinite other thinges: they presently runne to the Lawe of Moises, & say that those thinges were lawefull in that estate: but that to vse them in the Lawe of grace, were to returne to Ieweish ceremonies. So that in this manner they smothely shifte themselues of all places of the olde Testament, and withall cast a great miste before the eies of the simple, as though indeede we tied them to those olde figures and shadowes of thinges to come, whereas nowe the worke of our Redemption is fulfilled. And yet on the otherside, it is a woonder to see, how these enemies of Ieweish ceremonies make vs still subiecte to the yoake of the Lawe, denying vnto the children of GOD the sufficiency of Gods grace to fulfill the same, stil leauing vs our olde stonie¹⁹³ heart, which GOD did once mollifie, by his spirite sent amongst vs¹⁹⁴ when he condemned sinne, that the Iustification of the Law might be fulfilled in vs. Which which indeede is cleane to take away Christian liberty. God graunt that in time it growe not to an open profession as wel in deedes, as some of their MASTERS haue vttered in words, that the¹⁹⁵ 10. Commaundements belong not to a Christian, & so to a generall liberty of al licentiousnesse. Vnderstand therefore (good Reader) that there were three kinde of Lawes¹⁹⁶ vnto which all the oulde Lawe may bee reduced. For there were Ceremoniall. Iudiciall, and Morall Lawes. The first consisted in matters appertaining to their religion: The second, in the particular Lawes of policy & ciuill gouernment of that countrey: The thirde, in the very Lawe of nature common to them & to al mankind, which was wholly comprised in the 10. Comaundements. For the 10. Commaundements¹⁹⁷ contain only the Lawe of nature, except that of the Sabboth: which although it were partely naturall in that we are bound sometime euen by the Lawe of nature religiously to honor God: yet the determination of one daie in a weeke, or of one day more than another was ceremonious, & therefore nowe changed into Sunday. Nowe certaine it is, that the Lawe of Moises is¹⁹⁸ abolished & euacuated, and beeing fulfilled by Christ our Priest, hath giuen place to a new Lawe, and to a newe Priesthoode. Wherefore of these three kinde of Lawes, the first and second doe not bind at al: the third bindeth, but not as the Lawe of Moises; but as the Lawe of God, written long before it, was giuen vnto Moises ¹⁹⁹ in euery mans harte: and as the Lawe of our new Lawemaker, renueing those same commaundementes in SION²⁰⁰ and in Hierusalem; the other of²⁰¹ Sina beeing cast out. But although the other two kindes doe not binde vs at all: yet are they not fully both a like. For the iudiciall Lawes truely may be indifferently by any countrey accepted as Lawes to binde that countrey. As it may by Parliament be agreed that Adulterers²⁰² be stoned, that²⁰³ an eie for an eie, & a tooth for a tooth: that is, that the accuser which is notable to prooue a crime obiected, be punished with that punishment which he would haue procured for the other, and that he which maimed another,²⁰⁴ be himselfe maimed in the same member. And the reason of this is, because GOD beeing the most wise Lawemaker which may be, and the most skilfull of all equitie & iustice: there can be no doubt but that Ciuill Lawe which was by him made and geuen to his people, may iustly (if so it seme good to the Rulers & Magistrates) be brought into the custome of any other Coun trey. And so although pilferinge Theeues be now hanged in our coun trey, as in others: yet may we bring in for then a more milde punishment, that so they bee not putte to death any more, as they were not²⁰⁵ in Moises Lawe: and yet not Iudaise: So long as we doe not obserue it as a Lawe by Moises established, but onely binding vs for the generall consent of those who maye make Lawes in our countrey: after which maner in our countrey we doe still retaine the Iudicial Lawe of Tythes: ²⁰⁶ as also the prohibition of Mariage in certaine degrees, which by the Lawe of nature were not forbidden. True it is, that²⁰⁷ euery thing happened vnto the Iewes in figure: for asmuch as the wholle state of that people, was figuratiue of things to come: but the principall ende of these iudicial Lawes was the peaceable politicke gouerment of theire countrey, & so vsed by vs with that intent and not to figure Christ as to come, or accepted as from Moises his autoritie now abolished: as wee haue saide: they are no doubt lawful & good. Thus much of the iudiciall Lawes. But among the ceremonial Laws, some indeed there were, which had no other relation to signifi, e Religion but only in respecte ²⁰⁸ of Christ to come: as circuncision Sancta Sanctorum, & bloodie sacrifices: which signified the deathe of Christ, and the circumcision of our hartes, which he by his bloode was to procure. And these to practise and allow, is most detestable, &²⁰⁹ a disanulling of the faith of Christ. Other ceremonies ther were which although they might in that people signifie thinges to come in the lawe of Grace: yet, this was not theire proper nature, but onely in respect that they were in that people, whos state was nothing but a figure. For of theire owne nature²¹⁰ they had in them selues a morall goodnesse and did signifie a subiection toward God, and gaue ornament & comelinesse to his seruice. And these so long as they be not taken as binding by the force of the olde Lawe, but only brought from thence, as proportionable both to the naturall duety wee owe to God, and fitte for the better order in matters of religion which S. Paul commendeth²¹¹ may be and alwaies haue bene vsed in the Church. Such are the ceremonies of Churches, Aultars, Candells continuallye burning in the Churches, Offeringes, Churching of women, & abstaining from seruile workes vpon the Sondaye. for in this respect of working, that Commandement was ceremonious. For certain it is that we may honor God although wee worke. And so we see among Christians that ceremony not to be kept in such rigour as it was by the Iewes: because the Church renuing that ceremonie, onely forbiddeth seruile works, but not trauailing nor riding, and consequently not the labour of beastes and such like.

To conclude all therfore in fewe wordes: the²¹² Lawe of the Iewes (in as much at it is Ceremonial and Iudiciall, is Mortua, that is, Dead: for to vse the word of holy doctors: for that it bindeth not. But it is not Mortifera & perniciosa: that is, deadly, or bringing death to those which vse the particular Lawes therof; but in respect of such ceremonies which are not founded in the very Law of nature, but only instituted either by Moises, or before his time, to signifie Christ as yet to come. Such are not kneling in praier, lifting vp of hands or eies, knocking of the breasts, and finallye that which wee spoke of, Voweing & Offering. Which may euidently be proued, for that it was the generall custome of all nations, in which hath at any time beene the honour of the true God, & is read in the Scripture to haue beene vsed by²¹³ Iacob, before Moises. And for more confirmation of this, let it bee considered, howe the very Apostles of Christ retained²¹⁴ & necessarily imposed vpon Christians the Ceremony of abstaining from bloode and strangled: yet not to be obserued as hauing the force of a Lawe from Moises: whereas they expresly say that themselues impose it:) But only for a charitable knitting²¹⁵ togither of the Gentiles and Iewes, who for their long custome at that beginninge would abhorre those meates which they had before esteemed as vncleane.

Lette it therefore remaine, that these things aboue spoken of, neither are Iewish ceremonies but common to al true Religions of all ages: & if they had bene Iewish; yet might they hauing no necessarie signification of our redemption as to come; be holesomely instituted and commaunded by Christ his Church.²¹⁶ I say of our Redemption to come: For we in our Ceremonies and Sacramentes for the most parte haue three manner of significations: of thinges past, of thinges present, and of thinges to come. Our sacraments signifie the death of Christ as past: the grace of God by them presently wrought in our soules: and euerlasting glory the effect of Gods grace which in time shal be reuealed in vs.

So CANDELS burning in the Church, euen in the day-time, especially at the Gospel, doe signifie the light of the Gospell²¹⁷ brought into the worlde by Christ: the light of grace shining in the hearts of the liuely members of Christ: and the euerlasting light of Heauen. So Holy-water putteth vs in minde of the washing away of our sinnes by Christ his death, applied vnto vs in BAPTISME: signifieth the present washing of our Soule, which wee ought to procure by contrition of hart: & the perfecte washing away of al filthes when God shal bring vs being purged from all iniquity into²¹⁸ his holy place, where none can be receiued but hee that hath innocent handes, and a cleane heart. So may wee discourse of other holye ceremonies vsed in Gods Church. And it is no maruell though in our state we haue some figure of things to come. For²¹⁹ wee haue not as yet attained to that which is perfect, but onely to that which is in part: nowe we walke by Faith, and as it were wee see by a glasse in a darke sort: but not yet in likenesse face to face. Wherefore Christ himselfe by his rest in the Sepvlcher, signified the rest of Heauen: & although the Sabbath bee taken away: yet haue we the celebration of the Sunday²²⁰ signifying the blessednesse of Heauenly rest. The reason of this is, because of all those things which Christ caused and deserued by his Passion: some are nowe fulfilled: as the price of our redemption, & the benefits of Gods grace, Faith, Hope, & such like things: but yet ther remaineth the principall, which is, Iudgement & Glory. Wherefore meete it was that those Ceremonies which signified all those things as to come should ceasse: and othere should be ordained which might both signifie the benefites already obtained, and nourishe our hope with the representing of the good thinges to come: which being once had, all ceremonies shall cease. As S. Ihon did insinuate²²¹ vnto when he said. And a Temple I sawe not in it, for our Lord God Omnipotent is the Temple of it and the Lambe. And those which now mislike the Churches ceremonies and orders vnlesse they repent (which God graunt) shall not onely be without ceremonies, but with out all order & with²²² sempiternall horror and confusion.

V What testimonie haue wee of Candells burning before Saints Relicks or Images, in places of Pilgrimage?

BEcause we haue hitherto defended offeringes at the memories of Saintes, and one most ordinarie offering is a burning Candell: it is necessary that we speake somewhat hereof. If any ornamentes be conuenient for the House of God, as both the light of natural reason and the example of the olde testament doth teach:²²³ there cannot bee founde or conceiued, anye either more excellent or more fitte, than the ornamente of lightes, or Candells. The first thing which GOD made was light: Light is a qualitie which bewtifieth all things, and of nothing can be defiled: it is so nere vnto a spiritual nature, that it is only amongst all divisible accidents produced in a moment: nothing more swift than light, nothing more pearcing: whereas it penetrateth most thicke bodies, as of Christal, glasse, Ise, yea & the very heauens which as Iob ²²⁴ saith be solide & firme as if they were forged of brasse. The Aegiptians who did with forceable likenesses expresse euery thing: by the lighte of a Lampe represented life: whereas Life the moste pretiouse thing in this worlde is nourished by naturall humiditie, as the most excellent qualitie of the light, is conserued by oile. Yea in all ciuil conuersations there is a kinde of ciuill reuerence yeelded vnto lighte, when at the bringing in of light we vse to salute one another. And that which is most to be wondered at; those which are not ashamed of any vice or filthinesse, yet ordinarilye are as it were ashamed of light: and being neuer so solitarie, yet are desirous not to haue so pure a witnesse of their impurity. So that euen literally we may say as our Sauiour hath said:²²⁵ He which doth euill hateth the lighte. But how if wee should runne ouer the wonderfull dignities and excellencies attributed vnto Light in holy scriptures: we should farre exceed the limittes of our intended breuitie. God him selfe²²⁶ is Lighte: his²²⁷ House where hee dwelleth is Lighte; his Lawe²²⁸ is Light; his word²²⁹ is Light; his²³⁰ garmentes are Light; his²³¹ Angells are Light; his Apostles²³² are Light; Finally his²³³ seruauntes are children of Lighte; as contrariwise the seruauntes of iniquitie, doe continually²³⁴ walke in darkenes, because they loue darknes more than light.

Now if Heretickes cannot abide Lighte in Gods Churches; what meruaile? for what society is there betweene light and darkenes?²³⁵ they haue forsaken the Lighte of Gods Church, which although it stand²³⁶ vpon a hil; they wil not see; they seeke to couer Gods trueth vnder²³⁷ a bushell: they carry about with then the eies of an owle, which beeing more familiar with the darkenes of the night, then the glorious beames of the Church, which is chosen as²³⁸ the Sunne; cannot open themselues to beholde the truth. GOD graunt that once hauing cast away their stubborn wilfulnes, they may know themselues miserably to haue conuersed so long in a more horrible hole and dongeon²³⁹ then was that of Plato, where seeing nothing but false shadowes of thinges, they neuerthelesse condemne and hate those which go about to open vnto them the true light, and procure as much as in them lieth that theire Aegiptian darkenes being cast away in this life, they may escape the²⁴⁰ mist of darkenes reserued for such as persist in their estate, in the other.

For we haue in this pointe of the vse of Lightes in the Church, testimonies of scriptures & of Fathers. Scriptures, in that wee reade God himselfe to haue ordained perpetuall Light in his²⁴¹ Temple. And amongst the Fathers: first S. Chrisostome saieth:²⁴² that the Priest goeth to the Aultar, his Minister going before him with Lighte: The Acolites ²⁴³ office was alwaies in the Church to light the Torches in the MASSE time at the Gospell and at the oblation.

To which S. Augustine in the Councell of Carthage geueth witnesse. And least any should thinke this to haue bene only in the night: certaine it is that according to the auncient custome of the Church: MASSE was neuer²⁴⁴ said in the night, excepte thrise in the yeere. That is vpon²⁴⁵ Christmasse-Nighte Maundy-Thursday and Easter-Eue at night: for at other times it was not ordinarily begone before the third houre of the day. Wherefore those Torches of which S. Athanasius ²⁴⁶ maketh mention, when he chargeth the Arians with sacrilege, for offering the torches of the Church vnto Idols: were no doubt such as in the time of MASSE and speacially at the Gospell euen in the middest of the day were lighted, as also²⁴⁷ Saint Hierome doth affirme.

Nowe if lights are fit ornaments for a Church: than may they adorne the memories of Saints, & be set before Relickes & Images, in signe of ioy of the Saintes glory: to put vs in minde of the light of grace, & glorie brought into the worlde by Christ, professed and preached by them: to stirre vs vp to such a kinde of life, as may (no otherwise than in them) shine to al men, to the glory of God: finallie for a certaine honour to the Saints themselues. But of this matter wee will heare S. Hierome speake,²⁴⁸ who propounding Vigilantius his obiection in this same matter, saith. We see almost the custome of the Gentiles vnder pretense of Religion to be brought into the Church: that whilest the Sunne doth shine, great heaps of torches are kindled: and wheresoeuer there is I knowe not what duste, inclosed in a little Vessell, and couered with some pretious cloath: they kissing doe worship it. These men forsooth yeelde great honor to most blessed Martyrs, who they thinke may bee lightened with filthye torches, whereas the Lamb which is in the midst of the throne, with all brightnesse of his Maiesty doth lighten them. This spoke Vigilantius: how like vnto the Caluinistes of our time: the Reader shall iudge. Now S. Hierome aunswereth it so, that wee may perceiue that his opinion was that Candels were neuer sette before Relickes but in the night, when the people were come togither to watche at the memories of Saintes, vpon their Eues. And that then it was only doone for that necessity, not for any honour to the Sainte. Not that S. Hierome did not acknowledge honour to be due vnto Relickes, for as we haue saide before: in this very booke against Vigilantius, he constantly auoucheth it: but because he had not as yet beene conuersant in places where this kind of honour was shewed vnto the Saintes. For if hee had euer seene it vsed in the day: than must it needes haue beene for a signe of ioy & honour to the Saintes, which he heere denieth to haue beene the intent of the Church. Yet that this custome was in other partes of the world, far from S. Hierome, as in SPAINE & FRANCE, where Vigilantius liued: we may gather manifestly, both by his obiection, & out of others whon we will alleadge. Yea S. Hierome himselfe, although he seeme not to acknoweledge any general custome of the Church in this pointe: yet doth he commend the zeale of who soeuer might perchaunce in some place vse the same, euen to honour Saintes thereby; comparing their deuotion to that of MARY MAGDALEN, when shee powred the ointmente vpon our Sauiour, and was by him defended from Iudas his hipocrisie. So whosoeuer doth light torches (saith he) hath a reward according to his faith. Whereas the Apostle saith: Let euery one abounde in his owne sense. These men dost thou call Idolaters? We al (I confesse) which doe beleeue in Christ, came forth of the error of Idolatrie. For we are not made Christians by birth, but by regeneration. And because we once worshipped Idolles, must we not nowe worshippe God, least we may seeme to worship him with the like honor with which we worshiped Idolles? That was doone vnto the Idols, and therefore must bee detested: this is doone to Martyrs, and therefore must be admitted. For euen where there are no Relickes of Martyrs, in all the East-Churches, when the Gospell is to be read, Lights are kindled, euen the Sunne shining, not to driue away darkenesse, but to shewe a token of ioy. Wherefore those Virgins ²⁴⁹ of the Gospell haue alwaies their Lampes burning: And to the Apostles it is said: Let your loines bee ²⁵⁰ girded, & burning Candels in your hands. And ²⁵¹ of Iohn Baptist: Hee was a Candle burning and shining: that vnder the type of corporal light, that light may be shewed, of which we reade in the Psalter: ²⁵² A Candell vnto my feete is thy worde, O Lord, & a light vnto my pathes. Thus farre Saint Hierome.

Theodoretus ²⁵³ reporteth of the translation of Saint Chrysostoms bodie made in his time: in which the whole mouthe of the straite called Bosphorus: was couered with candels burning, the boates being so many that the sea seemed to be firme land.

The same²⁵⁴ Author testifieth the like honours to haue been shewed to that Saint in his life, when in the same place the people met him with burning torches at his returne from banishement.

Saint Paulinus ²⁵⁵ giueth testimony of many Candels, burning night and day, before S. Faelix his body.

In S. Peters Church at²⁵⁶ Rome, burned a Lampe continually, as witnesseth S. Gregory.

And²⁵⁷ Germanus the Patriarch of Constantinople, reporteth the like deuotion to Images.

S. Iohn Damascen ²⁵⁸ writeth of Lights before S. Simeons Image.

In the history²⁵⁹ also of the Image of our Sauiour at Edessa, of which we spake before: wee reade of a Candel burning before it.

²⁶⁰Finally Constantine the great, offered to the Relickes of SS. Peter and Paul many Candel-sticks, & ordained that there shoulde be maintained many Lamps continually burning. The like vnto which is to bee seene in a Donation made by Saint Gregory to Sainte Peters Church in Rome: which being cutte in Marbell from very auncient time is now extant in the Porch.

These things therefore, & many other which might be brought doe euidently shew that which we purposed. That is, that as al other Ceremonies be holesomely obserued in the Church, to represent vnto vs the benefites of God, and to shewe our duty and subiection towardes him: So also this of Candels is most profitablely retained: to shewe our ioy & exultation in Christ: to represent vnto vs the light of Heauen: to put vs in minde of the light of the grace and Gospel of CHRIST; to stirre vs vp to walke like the children of light: finally, (that which is an inuincible argument) to²⁶¹ shew vs that in an external signe: of which the Scripture yeeldeth vs so manie signes in writing. For as wee maie by reading the Scriptures, put the people in minde of these excellent significations of light: so may wee also by shewing the thing it selfe, after a reuerend & solemne maner, admonishe them of the same light, and stirre them to a deepe and earnest consideration of their dueties: Whereas writings are but signes of the things thenselues: & as a Heathen Poet saith. Segnius irritant animos demissa per aures, quam quae sunt oculis subiecta fidelibus. ²⁶² More slowly do those thinges moue the minde which are hearde, than those which are seene.

VI How is it voide of Heathenish superstion, that we aske in Pilgrimages diuerse things of diuerse Saints.

THis is another obiection of our aduersaries, whereby as before they charged vs with Iudaisme: so nowe because the Heathens vsed ceremonies, often-times not vnlike to ours: they inferre, that wee are professours of Paganisme. But this was long since aunswered by²⁶³ Sainte Hierome cited here immediately before, when he said, that for the same reason wee must not worship God, because the Gentiles vsed to worship their Gods. And That was doone saith he, to Idolles & therefore must be detested: This is doone to Martyrs, & therefore is to be admitted. The like also doth²⁶⁴ S. Augustine aunswere to Faustus, reprehending the honor of Martyrs, as though we made then Idols: For, saith he, we must not therefore contemne & detest the Virginity of NVNNES, because there were in times past Virgins consecrated to Vesta.²⁶⁵ True it is, that the diuel who euer since the begining hath had a desire to be like the highest: hath alwaies studied to transferre the rites and ceremonies of Gods people to his abominable Idolatries. So witnesseth the holie Scripture,²⁶⁶ reporting that in the time of the Machabees, out of the sacred bookes of the Lawe, the Gentiles did search out a similitude of their Idolles.

So also witnesseth²⁶⁷ Tertullian. Hence was it, that as the same Tertullian affirmeth, the Gentiles hadde many superstitions, much-like vnto our Sacramentes: as a kind of Baptisme, & a certaine mysticall Bread: taken no doubt from the Iewes; whose waters of expiation, and breade of proposition, gaue the Gentiles occasion of an Apishe and Sacrilegious imitation. Nowe what meruaile, if the Iewes Ceremonies being so like ours, as that they were purposely instituted to presignifie them: the Gentiles superstitions imitating the Iewes, doe somewhat also resemble our holy Ceremonies? Whereas hereof it must needs followe which²⁶⁸ Saint Augustine saith: that as the Iewes religion was A fore-telling prefiguration of our trueth: so the Gentiles must be An erroneous imitation of the same. Such kinde of reasoning therefore, by which our Ceremonies are condemned, for the Gentiles vsing the like: is to be hissed at: and aunswere is to be made, with Saint Augustine ²⁶⁹ that as in Virginitie it much importeth, to whom it is Vowed and performed; whereby our NVNNES differ form the Vestalles: so also doe the outwarde Ceremonies of Gentiles, far differ from ours in their contrary ende and intention: they beeing to the honour of the Diuell; & ours to the honour and exaltation of Gods holy name. Now for the matter it selfe.²⁷⁰ True it is, that to aske one thing particularly of one Saint so that we thinke that the Saint cannot aswel obtaine all: (whereas the Saintes geue nothing of themselues, but by theire intercession obtaine of God whatsoeuer he himselfe is able to geue, which is euery good and perfecte gift:) were a superstition much to be condemned, and vtterly to bee banished from all Christian minds. For after this maner had the Gentiles Gods for euery thing, whom they had so tied to their seuerall dueties and taskes: that the Goddesse of the ²⁷¹ corne yet vnder the earth could not meddell with the same nowe sprong: nor she that had the charge of the corne in the fielde, could take the protection therof in the barne: and such other infinite follies. But among Christians neuer was there any such opinion, but that of any Sainte one might aske any gifte or benefitte lawfull to bee asked or loked for from God.²⁷² Yet hath there bene and there is also a laudable and Godly custome: of one Sainte to aske one thing espeacially, and of another to demaund another: not for any imbecillity in other Saints: nor for any imperfection in that Sainte to whom we pray: but for diuerse Godly and lawfull causes: as here we will declare.

The first reason may be the imitation of the Saint, for S. Paul commaundeth²⁷³ that we imitate him and other Saints. Nowe certaine it is that there be diuisions of Graces,²⁷⁴ God geuing to euery one as he willeth. Euery Sainte excelleth in some one gifte or other: wherfore the Church applieth that sentence of the Ecclesiasticus spoken particularly of Abraham, to euery Bishop & Confessor, & consequently to euery Saint:²⁷⁵ There was not found any like vnto him. So that of so many diuersities of infinite Saints vnlike one to another in the mesure of graces, yet tending all to the ende of the loue of God: there ariseth that bewtifull²⁷⁶ ornament of the spouse of Christ, exceedingly delighting his heauenly eies, & those²⁷⁷ diuerse Mansions in Gods house agreeable to theire diuerse desertes. Now then what absurdity can ther be if for patience; I pray to Iob: for Faith; to Abraham: for feruour in Praier; to Elias: for teares of Penance, to Mary Magdalen: for charitable diligence in Hospitalitie; to Martha? and so of many other vertues in which the scriptures doe particularly exhort²⁷⁸ vs to their imitation. Or may I not²⁷⁹ beholding the end of their conuersation, and that which did moste shine in them, demaund of God that speaciall vertue in which they did excel? Nowe therefore thus doe I ioyne with our aduersaries. I must imitate in one Sainte one vertue more than another: Therefore I may desire of God in memory and imitation of the Sainte that vertue rather than another: Againe whatsoeuer I may aske of God: I may also aske of a Sainte, according to the true meaning of praier to Saintes; not as to the principall geuers, but as to our intercessours for euery good gifte: euen as it is in then who liuing here pray for vs: But I aske of God the imitation of a Sainte in a particular vertue more than in another: therfore I may aske of the Sainte himselfe that particular vertue: and of another, another.

Hence for diuerse states of men, may there bee chosen diuerse Patrons:²⁸⁰ because of the laudable conuersation of some Saintes in euery degree. Saint Ioseph was a Carpentar, S. George a Souldier S. Anthony an Heremite, S. Edward a King, S. Cosmas and Damian, Phisitions, S. Anne a paterne for maried foulkes, our Blessed Lady for Virgins. Although in this moste excellent Queene of Angells, there hauing bene²⁸¹ all grace of life and verity, and her life hauing bene²⁸² a discipline and instruction for all sortes of men: God hath shewed more aboundantlye his greatnes²⁸³ than in any other creature. For according to that moste true prediction of her selfe:²⁸⁴ All generations shall call me blessed shee hath particularly in the Church of God, in consideration of all maner of benefitts receaued from her: obtained those names. Our Lady of pittie, our Lady of grace, our Lady of comforte, our Lady of peace, &c.²⁸⁵ how truely & religiously each Catholicke harte feeleth: but the senslesse stony minds of hereticks cannot but scoffe at the same to their vtter confusion at the last. But we shall haue then one day as well taunte the like names of God: who although he be but one most simple essence, yet is called diuersly. The God of Comforte, of Mercie, of Hope, of Strength & such like. And not only particular states of men, but also particular countreis may haue their speciall Patrons.²⁸⁶ God hauing promised ²⁸⁷ that the Saintes shall bee like Angells: and therefore no²⁸⁸ doubt haue protection of the world. Yea God gimselfe expresly hauing promised them that they shall haue power ouer nations²⁸⁹ & that they shall rule them. But the cause of the attributing certaine countreys to the gouernment of one Sainte more than another, most ordinarily is the desire of imitation of that speaciall Sainte either because of his profession in his life, which the countrey doth speacially embrace, as of a Souldier or Merchaunte: or because the²⁹⁰ Sainte hauing liued there, hath there espeaciallye lefte liuely examples of his notable vertues.

A second reason of this matter may be, the disptsition of almighty God: who as we before rehearsed²⁹¹ out of Sainte Augustine, worketh some Miracles in one place & not in another: & consequently by one Saint and not by another. Wherefore if it please his diuine Maiestie to shew some wonder by any Sainte: then doth the deuoute people take occasion not without the inducement of God himselfe: in like miseries to haue recourse to the same Sainte for conuenient remedie. Of this wee haue in the Scripture it selfe some figure and example. DAVID mighte haue offered in diuerse places Sacrifice for the appeasing of Gods wrath: but²⁹² only in the Courte of Ornan he deserued to see the Angel put vp his sworde. Iobs friends by Iobs ²⁹³ Sacrifice only founde mercie. If wee seeke reason hereof: it was onely Gods pleasure. What shall wee say of diuerse²⁹⁴ Sacrifices ordained by God for diuerse sinnes? And yet one Sacrifice might haue sufficed, if so it had pleased the Author thereof. Some diuells are cast out by the Disciples: others by Christ²⁹⁵ alone. Yea we reade of S. Anthony ²⁹⁶ that when he could not cast out a Diuell, hee sent the possessed party to his Disciple Saint Paul called the simple: by whom he was deliuered. The cause of which thing if we should impute to the greater holinesse in the one, than in the other: wee shoulde presumptuosly behaue our selues towardes both. The only cause therefore is to bee referred to the will of God, who beeing the Lord of all riuers: yet sheweth himselfe more mighty in Iordan, than in²⁹⁷ Abana and Pharphar, riuers of Damascus. We haue also a custome in the Exorcismes of the Church, to charge the Diuell to disclose by whom he may be cast out: for no other cause doubtles, than because God according to his diuine Councell & purpose giueth a limited strength vnto those infernall spirites, which maie so farre preuaile as he permitteth, & no farther. Of this we haue a proofe in S. Hilarions life. Who beeing secretly gone into Sicily, was disclosed by a possessed person in Rome whom the Saint deliuered. But there is a manifest example recorded by an Autenticall²⁹⁸ writer. Of a great pestilence a thowsande yeeres since in Constantinople & other places. Of which one being warned be reuelation, that it shoulde not cease vntill that in the Church of Saint Peter in Vinculis, at Rome, an AVLTAR were erected to S. Sebastian: his Relickes being brought thither, & an AVLTAR dedicated, the pestilence ceassed. Which AVLTAR is as yet there remaining, and with great deuotion frequented, espeacially in time of pestilence. Theodoret ²⁹⁹ also witnesseth of the generall deuotion of the Artificers of Rome, to S. Simeon. Whose Image, he beeing yet aliue, they vsed to set at the dores of their shoppes, because of a generall opinion that the Sainte woulde protect their shoppes & wares from robbing. Of which we may reade a strange miracle in that Saintes life. The like custome may we reade in S. Damascen. Who also reporteth the seuere iudgement of God shewed vpon three persons one after another miserably slaine,³⁰⁰ for attempting to violate the Saintes Image, reuerently erected at a deuoute Christians shoppe.

A third reason may be alleadged the kinde of Passion of euery Saint, which wee somewhat touched before. For as they which sinne in those things in which they sinne are ordinarily punished: so Almightie God doth speacially blesse the torments of his Saints, & maketh their paines occasion of their glory. What did not (saith³⁰¹ Saint Leo to the tormentour of Saint Laurence) thy witte deuise for the glory of the conquerour: when the very instrumentes of his torments, were changed into the honour of his triumph? And of Sainte Paules Chaines what S. Chrysostome saith,³⁰² all the worlde knoweth. Howe meete is it then that in thinges proportionable to the MARTYRS tormentes, or glorious confession of CHRIST, although he were not a Martyr, we shoulde runne to craue his aide and souccour? And so truely it is founde in³⁰³ S. Paul. Whereas the stones of the place where the Viper inuaded his handes, cure all the venemous bitings of Scorpions. And in our owne Countrey, the Mosse of S. WENEFRIDS-Well a deuoute memory of her glorious Martyrdome (besides the straunge sweetenesse which alwaies is in it) is founde a singuler remedy against fire. The like of Sainte Agathaes Veile in Sicily, which is knowen to preserue the Citty of Catana from the furious flames of Aetna. Howe iust is it that the memories of so glorious Virgins, shoulde haue special vertue against fire: wheras they ouercomming their weake sexe did burne with the fyre of the Holy-Ghost which many waters coulde not quench: the fire of carnall concupiscence being vtterly extinct in their sacred breastes. As therefore in the relickes and instrumentes of the passions of Saints we see certain particular and determinate thinges brought to passe: so also may wee deuoutely expecte the same particular effectes when vpon the sure groundes of the practise of the Church & some similitude of that which they haue suffred for Christ we inuocate them to our particular assistance in some speaciall causes. And as in the most holy Trinitie by the essentiall attributes of power, wisdome, and goodnesse, appropriated more to one person than to another,³⁰⁴ we doe not deny as much to be in one as in another: so by speciall deuotions to Saintes for particular matters: we doe not attribute lesse to the one then to the other, but rather stirre vp our owne frailty & weakenesse to the more speaciall remembrance of Gods graces in then. The like is in the Angells³⁰⁵ who are allotted vnto their seuerall Coun treis to protect: and³⁰⁶ in punishments are ministers of seueral woes. Hence is that custome sprong, that deuoute people pray to S. Apollonia for the tooth-ake because her teeth were in her Martyrdome stroke out of her head: and therefore shee is a fit Patronesse either to obtaine deliuery, or if it please God that we bee not deliuered, a patient sufferance, according to her example. The like may we say of praying to S. Agatha for sore breastes: because her breast was cut off. To S. Roche against the plague, and to diuerse Saintes for diuerse thinges wherein their vertuouse disposition did most shew it selfe.

And to conclude all this with an inuincible argument: let our Heretickes yeeld me a reason, wherefore to the Princes³⁰⁷ of our countrey as an hereditary power from S. Edward hath bin graunted this gifte of curing one particuler disease more than another. which if they cannot: then let them not so curiously and blasphemously deale in the like manner with Saintes. If I haue spoken (saith our Sauiour)³⁰⁸ vnto you earthly thinges, & you beleeue not: how if I shall speake to you heauenly thinges, will you beleeue!

Thus much therefore be spoken in defense of the generall practises of Christian Countreies allowed by Pastours and confirmed by long continuance. not to defend euery particular practise of olde and simple women. whom not-withstanding we may for the most parte excuse with that saying of S. Hierome ³⁰⁹ where in the vse of Candells otherwise than by the general custome of the Church he thought to be receiued: he fauourably interpreteth such feruent zeale, not excluding them from their reward according to their faith, but permitting them to abound in their owne sense.

Wherefore if euer it were generally receiued in our Countrey,³¹⁰ or in anie other Catholicke-Countreie, that for the necessities of Beastes & Cattell deuoute people did pray to speacial Saints: then wil I defend it against al Heretickes of the worlde. For certaine I am, that it is a good and godly thing to pray for Beastes to God, & consequently to Saints; who may by their intercession obtaine of God that which we aske euen for such dumme creatures. For Christ our Sauiour teacheth vs to aske of God our daily-Bread, wherin is vnderstoode by the Fathers, all things necessary to mans vses. And Salomon ³¹¹ praieth for those things which are necessarie for the sustenance of his bodie, & amongest the temporal Benedictions of God, Dauid reckoneth that their³¹² Sheepe be with Lambe, & their Oxen fatte. And God blessed the latter thinges of Iob, ³¹³ more than his beginning, euen by giuing him multitudes of Sheepe, Camels, Oxen, and Asses. And God purposing to blesse Iacob with such worldlie substance,³¹⁴ taught him in his sleepe how to encrease his reward of Sheepe. Well did the Diuell vnderstande thus much, when he saide to Almightie God.³¹⁵ Hast not thou defended Iob and his house, and all his substance about him: & blessed the workes of his hands, and his possessions hath increased vpon the earth? Wherefore God permitted the Diuel to depriue him also of those outwarde thinges which hee possessed. As he did also suffer those Diuels to enter into the³¹⁶ Swine, & to carry them headlong into the Sea. S. Hilarion taught (as saith S. Hierome in his life) that the diuels doth enter also into Beastes for mens sakes, & that hee is incensed with so great hatred towards men, that he desireth the destruction not only of then, but of al their things. Of which thing he brought an example, that before he was permitted to tempte Iob, he destroied all his substance. Neither ought this to mooue any man, that by Gods commaundement two thowsand Hogs were killed. For why, those which sawe it, coulde not otherwise beleeue so great a multitude of Diuels to haue gone forth of one man, vnlesse a great multitude of Hogs, and as it were carried of very many had perished. And may we not then pray that God wil restraine the Diuells power, and increase his care of vs, euen in these things? We knowe that God hath not ³¹⁷ care of Oxen: neither hath he of³¹⁸ Hatchets, or³¹⁹ Pottage, or³²⁰ Water, or such other things, for any necessitie of his: yet for the vse of man did he shewe miracles, in making the Hatchet to swimme, in seasoning the Prophets Pottage, & sweetning the Waters. So doth God spare Niniue, not only for infinite Innocents which were within it; but also, as himselfe saith:³²¹ for the very brute Beastes in which his handes had laboured in a certaine manner when he created them. Neither must we thinke that man hauing receiued al these things³²² of his liberal hands, must not as wel looke that his mighty power must conserue also and maintaine them.

Wherefore the holy Church, a most intelligent & grateful Spouse of Christ in the very Sacrifice of the MASSE, as for Raine & Faire-weather, so for health of Cattell praieth thus.³²³ O God which euen by brute Beasts hast prouided comfortes for the laboures of men: we humbly beseeche thee, that without what thinges mans estate cannot bee nourished, those thou wilt make not to perishe from our vses: through our Lorde Iesus CHIRIST. Most certain it is therfore that euen for these wee may pray to God and his Saintes. And if wee pray to all the Saintes: we may also pray vnto any one. Yet not so that we pray to any one as only able to helpe vs (for that were superstition) but as to one who amongest the rest can helpe vs, & (if so it please God to directe the generall practise of the Chruch) as to one by whom it pleaseth God to helpe vs in this case rather than by another. Sure I am that at Rome vpon S. Anthonies-day there is not one Catholicke person, who sendeth not his horses to passe before that Saints Church, there to receiue the Benediction of the Priest by the sprinkeling of Holy-Water. If a scoffing Hereticke, blasphemous against God & his Saintes aske heere a reason: I will say that the practise of the Church guided and directed by the holy-Ghost, is more to mee than my owne reason. And that all customes of the Church which are not contrary to Faith, may by Saint Hieroms ³²⁴ warrant be safely obserued. And that according to Origen, ³²⁵ In Ecclesiasticall obseruations many such things are founde, which must bee doone of all men, and yet the reason of them is not knowen to all. And hee bringeth examples of kneeling in praier: of praying towards the East: of the Ceremonies of MASSE and Baptisme: which are no more necessary to be vnderstoode of al men: than were the Ceremonies of the Iewes to them which notwithstanding deuoutly practised them. And yet coulde I for my owne comforte deuise many congruities in this matter of S. Antony: and amongest the rest, this thing which S. Hierme ³²⁶ writeth of him: that a Satyr meeting him, desired his Praiers for the whole flocke of them in the desert. And two Lions which had digged a graue for S. Paul the Eremits bodie: Forthwith as it were requiring a reward for their worke, holding downe their heads and moouing their eares, went to Antony, & licked his Hands & Feete. But he perceiued that they did desire his Benediction. And without delay, beginning highly to praise Christ, for that the very brute Beastes had a feeling of God, he said: O Lord without whose will, not so much as a leafe off the tree doth fall, neither one Sparrowe doth light on the ground: graunt vnto them, euen as thou knowest. And making them signe with his hande he commaunded them to depart. Goe nowe, proude & blasphemous Heresie; laugh, taunte and scoffe, at the deuotion of this Saint, & glorious Doctour of the Church, who writeth this, at the deuout Pietie of Antony, who did this: and finally of all other Saints of God: but thou my deere Catholicke brother, for whome principally this is written, knowe and assure thy selfe, that³²⁷ Piety is profitable to all thinges, hauing promise of the life that nowe is, and of that to come.

Footnotes

1. I Churches of Saints. ↩

2. Cyr. cat. 16. Athan. in ep. ad solit. Bas. in Ps. 114. Naz. orat. 1. in Iul. Nyss. orat. in Theod. Chrys. hom. 28. ad pop. & hom. 66. Theod. lib. 8. ad Graecos Euseb. l 4. de vita Const. cap. 58. 59. 60. Sozom. lib. 6. cap. 18. Socr. lib. 1. cap. vlt. Euag. lib. 2. cap. 3. & lib. 3. cap. 8. Damas. lib. 4. cap. 16. Amb. lib. 1. ep. 5. Hier. lib. cont. Vigil. & alibi passim. Gaud. tract. de dedic. Eccles. Aug. lib. de cur. mort. cap. 1. & lib. 1. ciuit. cap. 1. lib. 20. cont. Faust. cap. 21. lib. 8. ciu. cap. 26. Paulin. Natal. 1. Victor. lib. 1. persec. Greg. lib. 2. dial. cap. 8. Conc. Gang. in ep. ad Episc. Arm. & cap. 20. Conc. Const. can. vlt. Carth. 5. cap. 14. ↩

3. 1. Par. 17, 1. & 28, 2. 2. Par. 5, 2.
   ↩

4. Psal. 131, 8 ↩

5. 1. Par. 28, 2.
   ↩
6. 1. Cor. 6, 19.
   ↩
7. 2. Cor. 13, 3. Aug. lib. 1. ciu. cap. 13.
   ↩
8. 2. Cor. 12, 11.
   ↩

9. Aug. ep. 137. ad Clerum. & pop. Hippon. ↩

10. II Relickes. ↩

11. Aug. l. 22. ciu. cap. 8. ↩

12. Deut. vit. ↩

13. Io. 12, 26. ↩

14. 4. Reg. 13, 21.
    ↩

15. Esa. 11, 10. ↩

16. Ro. 15, 12. ↩

17. 4. Reg. 5, 17.
    ↩

18. Mat. 9, 20. ↩

19. Act. 5, 15. ↩

20. Act. 19, 12. ↩

21. Lib. 7. c. 15. ↩

22. In vita Antonij. ↩

23. In Psal. 115. in illud Pretiosa in conspectu Domini mors Sanctorum eius. Vide orat. in 40. Mart. ↩

24. Orat. in Theod. ↩

25. Orat. 1. in Iulia. ↩

26. Catech. 18. ↩

27. Ser. de SS. Iuuent. & Maxim. ↩

28. Lib. 8. ad Graecos. ↩

29. Ser. 93. de SS. Nazar. & Cels. ↩

30. Lib. 22. ciu. cap. 8. ↩

31. Epist. 103. ↩

32. Vide Concil. Nicen. 2. act. 3. & 7. Gang. can. vlt. Carth. 5. cap. 14. Brac. 3. cap. 5. Epaun. c. 25. Mogunt. tempore Caroli. M. cap. 51. Later. sub Innoc. 3. cap. 62. Emiss. ho. d S. Bland. Chrys. ho. vlt. in ep. ad Rom. hom. 61. ad pop. Damasc. lib. 4. cap. 16. Maxim. in serm. de SS. Octau. Aduent. & Solut. Gaud. tract. de dedic. Eccles. Paulin. Nat. 3. Prud in Hymno de S. Laur. Hier. in epist. ad Marcellam. Ruffin lib. 11. hist. cap 28. de Eccles. Dogmat. cap. 73. Leo in serm. de S. Laur. Greg. lib. 5. ep. 50. lib. 3. ep. 30. Greg. Turon. lib. de glor. Martyr. ↩

33. III Miracles at Relicks and Images. ↩

34. Psal. 67, 36. ↩

35. Psal. 138, 17. ↩

36. Ep. 137. ad Hipponenses. ↩

37. 1. Cor. 12.
    ↩

38. Lib. 22. ciu. cap. 8. ↩

39. Vide Epiph. in vita Esaiae. Ezech. & Hieremiae. Bas. orat. in Maman. & orat. in Iulit ta. Naz. orat. in Cypr. Chrys. in lib. cont. Gent. de S. Babyla. Pallad. in hist. Laus. c. 62. Amb. ser. de SS. Geru. & Prot. Hieron. lib. cont. Vigil. & in ep. ad Eustoch. de vita Paulae. & in vita Hilar. Sulp. in vita Mart. Of Miracles shewed by God in the very bodies of Saintes, kept more than naturally vncorrupted. See Chrys. ser. de SS. Iuuent. & Max. Hier. in Hilar. Aug. ser. 2. de S. Vinc. & l. 9. conf. cap. 7. Sulp. in ep. de obitu S. Mart. S. Bonauent. de S. Francisco vita S. Edouardi regis apud Sur. ↩

40. Note by these examples that thinges wc haue beene touched wt Relickes are also to bee accounted Relickes. See Gregory Nyss cited before. & S. Amb. ep 85. See also S. Aug. ser. 95. of a memory of S. Steuen at Ancona, onely because of one stone wt which hee was stoned, there reserued. ↩

41. Iudae. vers. 18. ↩

42. Ibidem vers. 10. ↩

43. Cyr. lib. 6 in Iulia. ↩

44. Aug. l. 2. cont. Faust. cap. 4. ↩

45. Hier. lib. in Vigil. ↩

46. Euseb. lib. 5. hist. cap. 1. ↩

47. 4. Reg. 2, 23.
    ↩

48. Act. 17, 18. ↩

49. Mar. 5, 39. ↩

50. Mat. 1, 24. ↩

51. Io. 9, 24. ↩

52. Ibidem vers. 16. ↩

53. Vers. 30. ↩

54. Psal. 71, 18. & 135, 4 ↩

55. Mar. vlt. vers. 20. Heb. 2, 4. ↩

56. Lib. de vtil. cred. c. 17. & lib. cont. epist. und. cap. 4. ↩

57. Ric. de S. Vict. lib. 1. de Trin. c. 2. ↩

58. Exod. 4, 8. ↩

59. Iudic. 6, 17.37. ↩

60. Luc. 1, 20. ↩

61. Mar. 16, 20. ↩

62. Euseb. l. 7 hist. cap. 14. Theoph. in Mat. 9. Sozom. lib. . cap. 20. ↩

63. Ath. l. de pass. Imag. Greg. Tur. de gloria Mart. cap. 21. Rhegin. in Chron. anni. 804. ↩

64. Euag. lib 4. cap. 26. Damasc. lib. 1. de Imaginibus. ↩

65. Zonar. in vit. Michaelis Balbi. ↩

66. Paulus Diac. lib. 21. rerum Rom ↩

67. Lib. 3. hist. cap. 2. ↩

68. Vide Damasc. lib. 3. de Imag. & librum tertium totum Breeden bachij Collat. Sacr. Theod. li. 8. ad Graecos. ↩

69. IIII Satisfaction & Penance for sins. ↩

70. Conc. Cabil. 2. cap. 45 ↩

71. 2. Cor. 11, 26.
    ↩

72. See pag. 209. ↩

73. V Exercise of diuerse Vertues. ↩

74. Ro. 15, 30. Ephes. 6, . 1. Thes. 5, 25. 2. Thes. 3, 1. Col. 4, 2. Heb. 13, 18. See pag. 69. ↩

75. Of these wordes S. Peter haue mercie on me, S. Peter saue me. ↩

76. See page 377. ↩

77. Pag. 379. ↩

78. 1. Cor. 15, 2.
    ↩

79. Luc. 7, 30 ↩

80. Ro. 8, 24. ↩

81. Tit. 3, 5. ↩

82. Ro. 11, 14. ↩

83. 1. Cor. 7, 14.
    ↩

84. Ibid. 9, 22. ↩

85. 1. Tim. 4, 16.
    ↩

86. Iac. 5, 20. ↩

87. Iud. vers. 23. ↩

88. Of kneeling to Saintes. ↩

89. The Hereticks charge vs wth Idolatrie, & all their forefathers most grossely and vnnaturally. ↩

90. 2. Tim 3, 2
    ↩

91. Lib. 8. ciu. cap. 6. & lib. 4. cap. 30. & 31. ↩

92. what honor we yeelde to Relickes & Images. ↩

93. Vide 8. Thom. 3. p. qu. 25. art. 4. & 6. ↩

94. Lib. 1. ciu. cap. 13. ↩

95. Chrys. in l. de S. Babyl. ↩

96. Images are honourable two waies. ↩

97. Actione. 7. ↩

98. 3. Deanima
    ↩

99. Lib. cont. Vigilant. ↩

100. Mat. 10. ↩

101. VI Pardons in holy paces. ↩

102. 3. Esd. 3, 18
     ↩

103. Deut. 16, 16. ↩

104. Luc. 2, 41. ↩

105. Mat. 1, 19. ↩

106. 1. Reg. 1, 7.
     ↩

107. Io. 12, 20. ↩

108. Act. 8, 27. ↩

109. Esa. 11, 10. ↩

110. In ep. ad Marcell. vt migret Beth. ↩

111. Ps. 33, 12. ↩

112. Psal. 131. Vide Hier. ep. 154. ad Desyderiun. & ep 17. ad Marcell. vt migret Beth. ↩

113. Greg. l. 3 ep. 30. Corn. ep. 1. Ruff. l. 2 c. 28. Hicelib. cont. Vigilant Amb. inexhortat. ad Virgines. Aug. lib. 9. conf. cap. 7. Chrys. lib. de S. Babila. Sozom. l. 7. cap. 10. Theod. l. 5. cap. 36. hist. Euagr. l. 1. cap. 16. ↩

114. Ambros. supr. 6. in ep. ad soror. de inuent. SS. Ger. & Prot. Hier. supr. Aug. ser. 11. de SS. Sozom. l. 5. c. 8. Conc. Carth. c. 14. ↩

115. ep. 17. ad Marcel. ↩

116. Esa. 11. ↩

117. Cap. 27.58 ↩

118. Rome holy. ↩

119. Deuills tormented at Christes Sepulcher. ↩

120. Euseb. l. 6. c. 9. Vide Hier. in catal. in Alexandro. ↩

121. Simeon Metaph. ↩

122. Eus. l. 3. de vita Constant. & Amb. or. de obit. Theod ↩

123. Serm. de dedic. Templ. ↩

124. L. 2. sacr. hist. ↩

125. Vide Paulin. ep. 11. Cassia. l. 4. de instit. renun. cap. 31. Socr. l. 7. c. penult. Pallad. in hist. Laus. c. 113. & 118. ↩

126. Lib. 22. ciu. c. 8. Vide ep. 137. ↩

127. ho. 66. ad Antio. ↩

128. Natal. 3. ↩

129. Nico in ep ad Mich. ↩

130. Metaph. in vita ↩

131. Beda. l. 5. c. 7. & 20. ↩

132. See Prud. de SS. Hemiter & Chelid. Paliad. in hist. Lausiac ↩

133. Conc. Cabil. 2. c. 45. ↩

134. See page 77. & 206. ↩

135. Fulg. de fide ad Pet. cap. 3. quod scit esse licitum & ad prosectum melioris vitae pertinere cognoscit: & libeater voueat. & celeriter reddat. ↩

136. ep. 46. ↩

137. Socr. l. . cap. penuit. lib . cap. 21. ↩

138. in hist. Laus. c. 113. ↩

139. Lib. 13. Praep. cap. 7. ↩

140. Lib. 20. cont. Fausb. cap. 4. ↩

141. De SS. Hemit. 6. Chelid. ↩

142. Nat. li. 1. 2. 4. ↩

143. 8. Ad Gracos.
     ↩

144. Greg lib. 2. dial. cap. 1. ↩

145. 1. Reg. 21, 9.
     ↩

146. Iudith. 16, 23. ↩

147. Num. 16, 38. ↩

148. Mar. 2, 11. Io. 5, 9. ↩

149. 1. Mac. 4, 57.
     ↩

150. Psal. 115, 14.18. ↩

151. Ios. 4, 8. ↩

152. Heb. 9, 4. Exod 16, 32. ↩

153. 1. Cor. 9.13.
     ↩

154. Ro. 15, 31. ↩

155. Gen. 28, 20. ↩

156. Dan. 14, 10. ↩

157. 2. Tim. 3, 2. 2. Pet. 3, 18. Iudae vers. 16
     ↩

158. Conc. Aurei. 3. c. 3. & Conc. 4. cap. 14. & Conc. 1. cap. 17. ↩

159. Cap. 3. & 6. Synod. c. 28. ↩

160. Ench. c. 110. ↩

161. Ep. 122. ad Victor. ↩

162. Serm. de con. vit. Cler. ↩

163. Ep. 187. ↩

164. Cap. 93. vide Conc. To. 11. c 4. ↩

165. Ep. 1. ad Heliod. ↩

166. Carth. 4. cap. 95. vide Con. Vasen. 1. cap. 4. Agath. c. 3. ↩

167. Conc. Gan. cap. 7. & 8. Hier. in ep. ad Dam. de oblationibus Altaris. Conc. Aurel. 1. c. 16. Calixt. 2. & Dam. apud Grat, 10. q. 1 Simplicius Papa ep. 3. Gelas. ep. 1. ↩

168. De cor. mil. cap. 3 & de monog. cap. 10. ↩

169. Act. 4, 35 ↩

170. 1. Cor. 16, 2.
     ↩

171. Act. 5, 5. ↩

172. De consocr. dist. 1. c. omnis. ↩

173. Exod. 23, 15. Deut. 16, 17 ↩

174. what things were offered in the Primitiue Church ↩

175. 1. Cor. 11, 20. Conc. Gang cap. 11. Laod. cap. 27.28. Tert. apol. c. 39. Chry. ho. 27. in 1. Cor. See the Rhemes Test. vpon 1. Cor. 11, 20.
     ↩

176. Lib. 20. contr. Faust. c. 20. &c. 4. ↩

177. Lib. 6. conf. cap. 2. ↩

178. Conc. Affric. c. 4. ↩

179. In Esa. 55. & dial. contr. Lucif. ↩

180. Tert. l. 1. con. Marc. ↩

181. Serm. de Eleemosyn. Iustin. apol. 2. vide Greg. 4. dial. c. 55. ↩

182. Fab. ep. 3 ↩

183. Cap. 4. See before of Almes pag. 372. ↩

184. Epist. 1. ↩

185. See pag. 68. ↩

186. Phil. 2, 2. ↩

187. Esth. 6, 9. Gen. 41, 43. ↩

188. Esa. 42, 8. ↩

189. Ro. 13, 7 ↩

190. Phil. 4, 1. ↩

191. Luc. 15, 7.10. ↩

192. Isa. 19, 21 ↩

193. Ezech. 36, 26. et. 11, 19. ↩

194. Ro. 8.4. Ro. 6, 17. ↩

195. Luther verie ofte hath affirmed it. See Conc. Trid. sess. 6. c. 19. ↩

196. Deut. 4, 13.14. et. 6.1 ↩

197. Iren. lib. 4 . 31. & 32. Tert. lib. de idolat. Aug. lib. 15. cont. Faust. cap. 4 & 7. lib. 19. c. 18. lib. 3. cont. 2. ep. Pelag. cap. 4. ↩

198. Heb. 7, 12. 2. Cor. 3, 7. ↩

199. Ro. 2, 15. ↩

200. Esa. 2, 3. ↩

201. Gal. 4, 30. ↩

202. Io. 8, 5. ↩

203. Exod. 21, 24. Deut. 19, 20 ↩

204. Vide Ioseph lib. 12. antiq. cap. 13. & Instit. de injurijs paragr Poena. ↩

205. Exod. 22, 1. vide Authent. col. 9. constit 134. ↩

206. Tua nos de decimis. ↩

207. 1. Cor. 10, 11.
     ↩

208. Aug. ep. 19 ad Hier. ↩

209. Gal. 5, 2. ↩

210. Vide Leonem ser. 7. de ieiun. 7 mensis. ↩

211. 1. Cor. 14, 40.
     ↩

212. Aug. ep. 8.9.19. Hier. ep. 89. ↩

213. Gen. 28, 20. ↩

214. Act. 15. ↩

215. See Saint (Augustine and Saint Hierome of this matter. ↩

216. S. Tho. par. 3. qu. 60 artic. 3. ↩

217. Io. 1 ↩

218. Apoc. 21, 27. Psal. 23, 4. & 14, 2. ↩

219. 1. Cor. 13, 10.
     ↩

220. Aug. lib. 22, ciu. c. 30. & ep. 119. ↩

221. Apo. 21, 22. ↩

222. Iob 10, 22 ↩

223. Exod. c. 25. & sequ. Num. 7. 1. Par. 28. & 29. 2. Par. 3. & 4. & 5. ↩

224. Iob. 37, 18. ↩

225. Io. .. ↩

226. o. , 5. ↩

227. 1. Tim. 6, 16.
     ↩

228. Pro. 6, 2 ↩

229. Ps. 118, 10. ↩

230. Ps 103, 1 ↩

231. Heb 1, 7. ↩

232. Mat 5, 11. ↩

233. Io. 12, 36. ↩

234. Io. 8, 12 & 3, 19. ↩

235. 2. Cor. 6, 14.
     ↩

236. Mat. 5, 14. ↩

237. Ibidem vers. 16. ↩

238. Cant. 6, 8. ↩

239. Dial. 7. de repub. ↩

240. 2. Pet. 2, 17.
     ↩

241. Exo 25, 31. & 27, 20 3. Reg. 7, 49. ↩

242. In Litur. ↩

243. Conc. 4. Carth. c. 6. Isid lib. 7. etym. c. 12. Ordo Rom. Microl. c. 11. ↩

244. Walfrid. cap. 23. ↩

245. Telesph. ep. ad vniu. cap. 2. Leo. ep. 79. vel. 81. c. 2. ↩

246. Epist. ad omnes Orthod. ↩

247. Contr. Vigil. ↩

248. Contr. Vigil. Vigilantius his obiection against Lights. ↩

249. Mat. 25. ↩

250. Luc. 12, 35. ↩

251. Io. 5, 35. ↩

252. Psal. 118, 104. ↩

253. Lib. 5. cap. 30. ↩

254. Ibidem cap. 34. ↩

255. Natal. 3. ↩

256. Lib. 3. dial. c. 24. ↩

257. Lib. 7. ep. 2 cap. 1. ↩

258. 3. De Imag.
     ↩

259. Vide hist scrip. a Constantino Porphyr. ↩

260. In vita Siluestr. ↩

261. See Sainte Hierome cited before. ↩

262. Hoat. in arte Poet. ↩

263. See pag. 605. ↩

264. Lib. 20 cont. Faust. cap. 21. ↩

265. Whence it proceedeth that the Gen tiles superstitions were like to holie ceremonies. ↩

266. 1. Mach. 3, 48.
     ↩

267. Lib. de perscript. ↩

268. Lib. 20. cont. Faust. cap. 21. ↩

269. Ibidem. ↩

270. We maie aske euery thing of euerie Saint. ↩

271. Aug. l. 4. ciu. cap. 8. & 21. ↩

272. We aske one thing of one Saint rather than of another. ↩

273. 1. Cor. 4, 16. & 11, 1. Phil. 3, 17. 1. Thes. 1, 6. 1. Thes. 2, 14 2. Thes. 3, 7. Heb. 6, 12. & 13, 7.
     ↩
274. 1. Cor. 12
     ↩

275. Eccles. 44, 20. ↩

276. Psal. 44, 10. ↩

277. Io. 14, 2. ↩

278. Iac. 5, 11. Iudith. 4, 13 ↩

279. He. 13, 7 See Amb. l. de offic. Basil. ep. ad Greg. Naz. ↩

280. Patrons of diuerse states of life. ↩

281. Eccles. 24, 25. ↩

282. Amb. l. 2. de Virg. ↩

283. Pro. 31, 29 ↩

284. Luc. 1, 48. ↩

285. Our Lady of pitty, of grace, & such like. ↩

286. Patrons of Countreys. ↩

287. Mat. 22, 30. ↩

288. Dan. 10, 13.21. Hieron. in 34. Ezech. ↩

289. Apoc. 2, 27. & 5, 10. ↩

290. Leo. ser. 1 de SS. Pet. et Paul. calleth those two Apostles the speciall Patrons of ROME. ↩

291. Ep. 137. ad Cler. & pop. Hipp. ↩

292. 1. Par. 21, 27.
     ↩

293. Iob. 42, 9. ↩

294. Leuit. 4. ↩

295. Mat. 17, 16. ↩

296. In Vita. ↩

297. 4. Reg. 5, 12.
     ↩

298. Paulus Diac. lib. 6. de gestis longob c. 2. ↩

299. In Philotheo c. 26. ↩

300. Lib. 3. de Imag. ↩

301. Serm. de S. Laurent. ↩

302. Hom. 3. in epist. ad Rom. & ser. 5. de Iob. ↩

303. Tho. Fazel. decad. 1. lib. 1. cap. 1. ↩

304. See page 313. ↩

305. Dan. 10, 13.21. ↩

306. Apoc. 8. & 9. ↩

307. Pollyd. l. 8. histor. ↩

308. Io. 3, 12. ↩

309. Lib. con. Vigil. See before page. 605. ↩

310. Of praying for Cattell. ↩

311. Pro. 30, 8. ↩

312. Psal. 143, 13. ↩

313. Iob. 42, 12. ↩

314. Gen. 31, 12. ↩

315. Iob. 1, 10. ↩

316. Mat. 8, 31. ↩

317. 1. Cor. 9, 9.
     ↩
318. 4. Reg. 6, 5.
     ↩
319. 4. Reg. 4, 40.
     ↩
320. 4. Reg. 2, 21.
     ↩

321. Ionae. 4, 11. ↩

322. Ps. 8, 8. ↩

323. Orat. pro peste animalium. ↩

324. Ep. 28. ad Lucin. ↩

325. Hom. 5. in Num. ↩

326. In vita Pauli. ↩

327. 1. Tim. 4, 8.
     ↩