The Christian Disputations, Dialogue 3 · Body of dialogue (2 of 3)

The Christian Disputations · Dialogue 3 · Body of dialogue (2 of 3)

p. 134As ofte as men their SacraficeMantua. li. 3. Alphonſi.

By almes or ſeaſts do make:

Or els by prayers they do thinke.

the needies thirſt to ſlake,

To bellies rage and pamperd fleſh

a brydell they do ſet,

And to the gods they do poure out

their prayers from heart yfet.

By meanes whereoff, the furious rage

of windy force is layd

For gods thereto agreed hath

which makes them well apayd.

By vſe whereoff and gods good grace

they hauehave both mirth and ioye.

And ſaue them from the helliſh rage

that doth their ſoules anoye.

It were good reaſon that they ſhould hauehave at the leaſt The dayes of Ariſtotle.once or twice in the yeare, ſome good Ariſtotolicall dayes for to delite and refreſh themſelues and for to bring them out of theſe hot and burning furnaces. I pray thee thinke what ioye they do make, when that they feele & perceiue their feaſt to drawe nigh, in whiche they looke to hauehave ſome libertie and to finde ſome little grace and fauoure of their king Pluto, by whom I meane him of whom the Frenche Poet hath written after this manner, in his hell.

It is the holy name of Pope, that helliſh hounds imbrace,

And vvith his ſtole can cull them in, & vvinne them to his grace,

But feareſt thou not, that monſter great, that doth affirme & ſay,

That hell to ope and alſo ſhut, he both them can and may,

Yea he it is, by ſcorching heate, that martir can the ſoules

And thouſand thouſands ryd he can from heate of parching coals.

I think that then he holdeth his keyes in the right hand The merry conceits and ieſtes of a holy fatherfor to let looſe a little theſe poore ſoules, that they ſhould laugh and bee merry, if that be true which a holy father preached at Bordeaux, ſaying and affirming, that when one offereth for the dead, and that the ſoules do heare the ſounde of the money which falleth ting, ting, in the baſin, or the bore prepared to receiue the offring, they receiue ſo great ioy, and do beginne ſomuch to laugh, that they do make a noyſe, ha, ha, ha, hi, hi, hi. What wilt thou more? ſhould one ſpoyle and robbe them of their laughing?The laughing of the ſoules

Thomas.

And did that holy father laugh, ſo in the pulpit?

Hillarius,

Thou doeſt well know that the play had bene nothing worth otherwiſe and it behoueth that a good player of ieſts and games, do reprcſente and make all the leſtures and partes of the parſonnes whoſe parte he playeth. And wilt thou know whether he ſpake it in carneſt or not? I beléeue that hée did ſweare y^t it was ſo, by his breſt, by the faith of his Pricſthoode: and by the Maſſe hée ſong this daye, and the God that hee had eaten. p. 135But for to returne unto the bankettes of the ſoules: howe muche doeſt thou thincke that they hauehave ſpente? I thincke that they doe leſſe burte unto thoſe meates, then the flyes, and that they dooe but lych a lyttle upon it. Wherefore one cannot perceiue the coſt, for to recken to them their ſhot: Neuertheleſſe although that accoroing to the Theology of Ouid, they are contēted with a little, yet they are notwithſtanding meruailouſly ſorrowfull and angry, and doe rage out of meaſure when The puni…hmet for the dtſpiſing of the ſoules Faſt. 2.one forgetteth them without making any accompt, & doing his duetie towardes them, and doe auenge themſelues rigorouſlye as the Theologyan before alledged wytneſſeth, ſpeaking of that matter, and of theyr feaſte, ſaying:

When doubtfull chaunco of victory, vvith foes in field was tride,

Then ſunerals for parents ſoules, was layed cleane aſide,

And though that flames for corſes dead, did heat the wals of Rome

Yet ſeapt they not vnpuniſhed, by iuſt and rightfull dome,

He meaneth by the ſame that they were ſtroken wyth ſo terrible diſeaſes, and ſo great mortalitie, that eueryevery daye men ceaſed not to make great fires in the ſuburbes of the Citie, for to burne the bodyes of thoſe which dayly dyed to a great number.

Thomas.

But how hauehave the Romaines imagined, that their euyll procéeded thereby? For they had a certein excuſe, bicauſe of the great affaires that they had.

Hillarius.

Dur Doctour before alledged, expoundeth alſo the manner how the ſame came unto theyr knowledge, ſaying.Faſt. 2. Soules & man. dring shadovvs

The graundfathers reported are,

by night from Tombe to come

And in thoſe times doe much bewayle,

the wrongs vntounto them done.

For ſacrifice not for them made

their ſoules by ſtreetes doe glide.

And through fieldes and deſarts great,

in wofull dole doe ſlide.

They learned to their coſte, not to diſpiſe and forget any more the ſoules, & they did ſet ſuch good order, y^t they neuer afterwaids tt,eir realt and ſolemuitie was forgotten and onlitted, without beeing ducly celebrated, as it ought to be according to the auncient manner.

Thomas.

And did that profit them any thing al all?

Hillarius.

Marke the aunſwer and witnes of the ſame Doctor, ſaying.

But after ſacrifices donne

that did ſurceaſe of yore

Theſe monſtrous ſhapes and mortall plagues

afflicted them no more.

Who will deuy but that Ouid was a true Prophet of the Popes? who hath prefigured and deſcribed in his feaſts and Calender, the feaſtes and popiſh Religion. ſoe well in eueryevery point, y^t there is no more to bee ſpoken of it? for what other thing is the popiſhe Religion, then the Faſt. 2. Ouid the popes Propact.contmucation and maintenance of the auncient Rome? the which this man here hath ſucceeded, obſerued and kept all in all.

Theophilus.

He hath hit the nayle on the head. Wherfore The Calender of Ouid The Romish to lygion olde & nevvyou do no wronge friend Euſebius, in ſaying y^t you would liue as your predeceſſors: For thoſe olde Idolatrous Romaines are your true predeceſſors, ſith that you will follow them, & not y^t Prophets & Apoſtles of Ieſus Chriſt: And euen as thoſe fictions, appearing of ſpirites & Predeceſſors of the Papilt.ſhadowes; ſerued among the Panyins but for to nouriſh, keepe and confirme the Idolatrie? euen ſo is it at this V Vherevnto y^t appearing of ſdirits protend.day amonge the Papiſts. In ſteede that y^t Romaines ought to acknowledge & confelſe that God puniſhed thē, bicauſe of their abhominable Idolatrie, mſatlable auarice, ſtelthes violences, murthers & ſheading of mans bloud, which was ſhed by them thorow out the univerſall worlde, they hauehave rather preſumed & thought, y^t thoſe euils. happened unto thēe, bicauſe y^t they had not wei done their duety towards y^t ſoules of y^t dead, y^t is to ſave, bicauſe y^t they had p. 136not wel ſerued & honored y^t diuell as he woulde bee: unto whō they did make thoſe ſacrifices, not unto God, ſith y^t of him they had not receiued cōmaūdement, nor ſuch lawes & ordinaunces.

Hillarius

At y^t leaſt, friende Euſebius you can not deny, but y^t your religion hath greate confirnutie, with y^t which you hauehave already heard: But I wil yet declare & ſhewe unto thee more, without ſwaruing from the feaſt of y^t dead. For there were other lawes, ſtatutes & cuſtomes The cōſormitie betvveene the Popish relygiō & the panims. Mariage forbid deli certeine times among the Panans. Februaryy^t you kéepe at this daye, ſauing y^t there is a little difference in y^t moneths & dayes. But els all is one. They had certaine monethes in the yeare, in which it was not lawefull to mary nor to celebrate mariage: not y^t it was forbioden al y^t monethmonth thorow out, but only certaine daies in eueryevery one of thē: of which february had elcuen, which we dedicated unto y^t dead, as Ouid withneſſeth, ſaying:

Now all that time of ſacrificeFaſt. 2.

no wedding might they ſee,

Nor bride to bridegroume, might be knowne

by vow to lynked bee.

Nor virgins fayre in Mothers ſight

that marygeable were,

By tricking might ſett out and dreſſe,

their yellow buſh of haire.

The mariage mocions now were gonne

and louelove was layd a ſide

And dueties due to bodies deadHymeneus the God of mariage

in place gan creepe and glide.

This feaſt endured and abode

ſo many dayes they ſay:

As is the month aboue eleuenThe monethmonth of Marche. The proceſſion of Mats Faſt. 3. The comhat of Mars & Miner ua. Porpbyrion in Horat.

this do they not denay.

That forbidding alſo tooke place in y^t monethmonth of Marche, but it cōtinued but three dayes, during y^t which they made the feaſte and proceſſion of Mars the God of battell: whom the Goddeſſe Minerua banquiſhed in the combat and battail that they had together of mariage. …f whom Minerua obtayning hir Uirginitye, was called Neruie, in the honour of whom the maydens & ſuoemen did abſtaine from marriage, theſe three dayes together. There remaineth yet almoſt as many dayes for Vay, bicauſe Maye. Pluta in Romu Porphy. in Horal. … piſt. vlts. Paſt. 5.of the feaſt of the dead, inſtituted in ſuche time by Romulus as already hath bene declared, and Ouid alſo witneſſeth it ſaying.

Nor were thoſe dayes, for mariage apt.

for wydow nor for mayd

And they that maried in thoſe tymes,

with loſſe of life were payd.

And for that cauſe, as prouerbe oldeCommon Prouerbe.

doth both affirme and ſay

That for to wed hath bene forbid

euen in the monthe of May.

I know not whether there be any other time, in whiche mariage was prohtbited, except one part of the firſt dayes of Iune, vntill ſuch time as the filthineſſe which men tooke from the temple of Veſta, after that it was purged and made cleane, were caſt into the kyuer: as it appeareth by the verſes of the poet before allcvged, who bringeth in Sanctus Fidius ſpeaking of his daughter in theſe wordes.

A time of marriage then I ſoughtFaſt. 6.

that ſo by law might beare

That ioyne I might, him whom I lyckt

hyr whom I held full deare.

Then found I that the Ides of lune

to my deſire did gree,

That daughter to a ſonne in law

might mſtly linked bee.

And that the firſt part of the month,

therto doth not agree,

As Sacrificers wiſe of late

full ofte hath ſaid to me.

But till that quiet Tiber doth

the ſilth from Veſta reare

p. 137By trickling flowing water moue

and ſo to ſea them beare.

I thinke it lawfull not for me

my rugged haire to combe,

Nor yet for me to pare my nailes,

vntill dew time doth come.

Now I pray thée conſider friend Euſebius, whether in your religion that order be much chaunged, & whether you The conformitie betvveene y^e God Mars & S. Georgehauehave kept thoſe ceremonies. I could héere declare vntounto thée the conformitie the which your feaſt of Saint George hath with that of Mars. For you hauehave S. George for the God of battaile & patron of the ſoldiers, in ſtéede as the Panims had Mars. As touching his feaſt, there is difference of the time, ſauing that the one is kept in the moncth of April, and that of Mars in the monethmonth of March, in whoſe honour it The Image of Saint George caſt into Seine. Iohn Maio. 4 ſent. diſt. 49 9. 5.kéepeth his name. Although that Saint George ſhewed not himſelfe to be any valiant knight, when he ſuffered his Image to be caſt into the ryuer of Seine, of thoſe of the new citie of S. George, nigh vntounto Paris, bicauſe that the vines were froſen vponupon his feaſt day. I might alſo bring in the conformitie which you make betwéene the virgin Mary and Minerua: For you hauehave conſecrated for them feaſtes all in one monethmonth, but I will not nowe ſo much dilate and enlarge the matter. Yet neuertheleſſe bycauſe of the affinitie and coniunction that the one of the ſuperſtitions hathe wyth the other, in declaringe the feaſtes of the deade, I wyll myngle in the deduction of the matter, ſome other Ceremonyes, bycauſe of the kyndred and neyghbourhoode. I demaunde then of thée firſte of all The conformitie of y^e feaſts of the dead. February and Nouemberfriende Euſebius, whether there bée any great dyfference betwéene the feaſte of the deade, which is celebrated at Rome in the monethmonth of February, and yours of Nouember, the whiche you dooe celebrate the daye after all Saindes?

Euſebius.

As thou haſt accuſtomed to dooe thou wylte finde alwayes by thy ſlaunders, ſuche agréeinge as thou wilt.

Hillarius.

Héere néedeth no ſlaunder. Wee muſte followe but the ſimple veritie. If thou dooe thincke that it agréeth not to thy fantaſie, bicauſe of the diſtaunce that it hathe from the monethmonth of Nouember vntounto Februarye, at the leaſtwiſe thou canſt not denye, but that it agréeth with the time, betwéene yours, and that whiche the Romaines celebrated for the Gaulois and Greekes that were buryed in the Bullocke market. There is no difference as concerninge the time, but onelyonly in thys, that yours is at the Plut. in Mar Pantheon and all Saintsbeginning of the monethmonth, and theirs in the ende. Furthermore thou canſt not deny, but that ther is conformitie betwéene the Pantheon of the Panims, and your feaſt of all Saintes: And euen as they had the feaſt of all the celeſtiall Gods, and that of the infernall Gods, and for the ſoules of the dead, hauehave not you alſo the lyke, celebrating after the feaſte of all the Sainctes whiche are in heauen, that of the dead which are yet detayned and kept in Purgatorye. They doe call Pantheon an auncient Temple which was dedicated vntounto Cyble the great Goddeſſe, Cyble.mother of the Gods, and conſequentlye vntounto all the other Gods, of whome hée beareth the name. For Pantheon ſignifieth as muche, as if wée ſhoulde ſaye, all Pompo. lst. de Roma. antiq. Barth. Marl. de antiq. Roma To. pog. ls. 6. ca. 6. S. M. uia la. RetendeGods, euen as wée ſaye, all Saintes. For they had thoſe Gods in ſuch reputation, as you hauehave the Sainctes, in the honoure of whome they hauehave celebrated the feaſte, and made ſacrifices in that Temple, whiche is at thys daye at Rome, and is called Saint Mary La Rotonde, bicauſe that it was made rounde lyke vntounto a Bowle, for to repreſent the forme and faſhion of the worlde. But in ſteede that it was dedicated vntounto Cyble, and to all the other Gods, it is nowe dedicated vntounto Sayncte Mary, and to all the Saincts, to the ende that all your papyſtleall Gods ſhoulde hauehave ſuche honour, as thoſe of the Idolaters, and their feaſtes to hée regyſteed as well as theirs.

And ſo by that meanes Sathan is alwayes honoured in p. 138ſtéede of God, as hée was before vnderunder the name and tytle The maske of Sathanof Cyble and of other Gods and Goddeſſes, ſauynge that hée hathe chaunged thoſe olde names into other all newe and pleaſaunt and fauourable amonge the Chriſtyans, for to diſguyſe himſelfe, to the ende hée ſhoulde not bée knowen, and that vnderunder a goodly coloure hee maye the eaſelyer blaſpheme God, and diſhonoure the Virgin Mary and all the Saints and Sayntes vnderunder the coulour of honouringe them. And wythout ſpeakinge of other Saints and Sainctes, wée maye well knowe, howe hee woulde The conformitie of Cible and out Lady. Turrita Cybloe. Virg. Aene. 6. Cyble wering a crowne. Iuno and Diana queene of heauen. luno luctnd. Ouid. Faſt. 2. Plant. in Aulul Terent. in And Horat. in car. ſecu. Ourd. Meta. 9 S. Margaret Diand. Strongilio Diana the rounde. Praxitsles Plut. in num.hauehave the Virgin Mary to holde the place of Cyble, Iuno and Diana. For firſte of all hée hath cauſed the Temple of Cyble and others to bée dedicated vntounto hir. And as Cyble dyd weare a Crowne, made after the faſhyon of a Towre, ſo hath hée founde the meanes to repreſente the Virgin Mary by a crowned Idoll, and to attrybute to hir y^t tytle, that the Idolaters dyd gyue vntounto Iuno and Diana, callinge hir Quéene of Heauen: and alſo gyuinge vntounto hir the office to ayde and helpe women that are in trauayle wyth chylde, whiche amonge the Panyms was gyuen vntounto thoſe two. Wherefore I beloeue that they hauehave added Saynt Margaret, to the ende there ſhoulde bée two, as well as the Panyms had. Furthermore, as the Panims had a Diana, whiche was called, Strongilios, that is to ſay, La Rotonde or the Round, bicauſe of the Kounde Image, whiche Praxitiles, the ercellent Paintour hadde made for them, and that the Romaines had the Temple of Veſta rounde. Alſo hath hée founde the practize to make for vsus a Saynct Mary La Rounde, or Rotonde. I dooe remember that whyche Plinye wytneſſeth and other Autheurs, howe that that Temple was alſo at the begynninge dedicated vntounto Iupiter the reuenger, and afterwardes vntounto all the other Gods, bycauſe that almoſte all the Images of them all were Pliny. li. 34. c. 3 & …. 36. c. 15there.

Theophilus.

I beléeue that at the leaſtwyſe Euſebius wpll not deme that whiche theire owne bookes doe wytneſſe and confirme, namely Platine, Durand and Rergomeuſis, In vi… Bontfac 4 Rat. dmi. eff. li. 9. Rub defeſt. emni. fancto. Boniface. 4. Phocas. Supl. chro. li. 10 The feaſts of Martirs & Co ſeſſors. Gregory. 4. Durant. Rat. Ami. off. h. 7. Rub. …de feſt omnium Sanct. Platt. in vita Grego. 4 Bergo. Suppl. chro. li. 11.wytneſſinge the ſame, howe that firſt of all Pope Boniface the fourth, demaundeo that Temple of the Emperour Phocas, who after that hée had obtayned it, deoycated it vntounto our Lady, and to all the Martyres, and commaunded that the feaſt ſhoulde bee celebrated the twelfe daye of the monethmonth of Maye, in the honour of the Mirgin Mary and of all the Martyres, for that cauſe it was called the feaſt of the Dhrgin Mary vntounto the Spartyrs, bycauſe that then the feaſts of the Confeſſors was not then made, vntyll the tyme of Pope Gregory the fourth, who tranſported and changed that feaſte, from the twelfe of Pay, unto the firſte daye of Nouember, and there dedycated not onelyonly vntounto the Apoſtles and Martyrs, but alſo vntounto the Trmitie, vntounto all the Angels, Confeſſors, Saints and Saintes in Paradiſe. And thys was done about the yeare 831. Now it is good reaſon, ſith that all the Saints and Saintes of Paradyſe hauehave theire feaſte, that the …oorc ſoules of Purgatorye ſhoulde hauehave theirs alſo.

For they hauehave a great deale more néede then the Saints which are already at reſt, for to comforte and refreſh them a lyttle. And therefore Odillo, that holye Abbot of Saint The feaſt of the dead Odillo. P. Damnia. Rat. diui. off. li. 7. Rub de off mort. Rerge. li. 12 Iohn. 16John 16Cluny moued with pittie & compaſſion, found and ordayned the firſte, that after the feaſte of all Saints, the commemoration of the dead ſhoulde bée alſo celebrated, firſt in Burgony, the whiche Pope Iohn the ſirtene allowed, and cōmaunded to be obſerued thorowout the other churches, about the yeare 982. Wherefore thou mayeſt knowe and iudge whether that ſuche Ceremonyes and manner of dooinges bée verye auncient, and whether Ieſus Chriſte and hys Apoſtles, or the auncient Fathers hauehave bene the Authours and inuentours of them: and whether they are taken of their inutation. And to the tende thou ſhouldeſt hauehave better deuetyon vntounto the feaſte, I woulde gladlye thou ſhouldeſt underſtande, that it hathe bene the ſauctitie and vertueo of that p. 139Pope Iohn, who hath allowed it and recommaunded and betoo'se it to his Churches, and the praiſes that Platine The manners & life of Pope Iohn. Plat in vitn, lon. 16.gaue vntounto him, in writing his life, ſaying after this manner: that after that he was come vntounto the Popedome, hée burned with a meruailous hatred againſt y^e Clergy. Wherfore he was greatly hated of them, chiefly bicauſe he gaue & beſtowed all offices, all diuine and humaine things, vntounto Beneflces & offices giuen by parentage.his parents, friendes & kinſfolke, not hauing any care of the honour of God: of which errour hee hath ſo put theſe in poſſeſſion which came after him, that it is come vntounto our age. He alſo witneſſeth that in that time appeared a burning Comete, in ſigne and token of euills to come.

For then there was great famine and peltilence and great Bergo li. 12. Couicte.earthquakes: of which euills Platine attributeth all the fault, vntounto the pride and rapacifie of the Pope, and for diſo piſing and contempninge of God and men. That was alſo about that time as the tranſubſtantiation and the Tranſubſtantiation. Berengarius. bergo. li. 12 Plat. in lo. 15 De couſec. diſt. 2. ca. ego.Maſſes for the dead tooke great vertue and credite, and that Berengarius, whom his very enemies were conſtrayned to prayſe, bicauſe of his doctrine and holy life, was conſtrayned to benie himſelfe, bicauſe that hée loued rather to abide in the ſentence of the auncient churche, touching the Euchariſtia or ſacrament, then to receiue that newe oppnion, of that monſtrous tranſubſtantiation, whiche hath bene the cauſe of ſo many Ioolatryes and horrible blaſphemyes. Thou mayſt thereby vnderſtande friende Euſebius, the great goodneſſe which almoſt all at one tyme are come into the Church, & what deuotion wée ought to hauehave, ſéeinge the eſtate of the ſame, and the authours of thoſe goodly Ceremonies. It is not then wythout cauſe that the burninge Comete hath appeared, ſith that the fire The ſignification of the Comete.of Purgatory is waren ſo hot & flameth ſo much. But now it is not needefull that & doe expound the cauſes whiche moued Odillo to doe that hée dyd, ſith that they hauehave bene already touched before.

Hillarius.

It ſufficeth now, friend Euſebius, that thou ſhouldeſt know & perceiue how you agrée with the auncient Romaines. There is not much difference, but in the tyme, in that that they hauehave taken Nouember in ſtéede of February and May.

Thomas.

Wée hauehave yet an other, in the month of Ianuary the next day after the feaſt of ſaint Hillary. But it continueth not all the day, as in Nouember, at the leaſt in our Citie. I know not whether that be One other feaſt for the dead in lanuaryethe cuſtome in all other countryes, the feaſt continueth but in the morning, vntyll ſuche time as the hygh Maſſe is ſong.Ouid. Paſt. 1. Interesſidie. Feaſts cue in peces or a ſunder

Hillarius.

That is not farre vyfferinge from February. Wée may put betwéene them that which the Romaines voe call Interciſes, that is to ſaye, to cut a ſunder, breake in two, and parted in the myddle: bicauſe that they were common, both to the Gods and men, and that we muſte celebrate them, vntyll the diuine ſeruice bée ended: Afterwardes it was lawfull to eueryevery one, all the reſidue of the daye to retourne to his labour & buſineſſe. Alſo the Prieſts, in that day, after that one hath done vntounto them the ſeruice of wine, and that they hauehave gathered their grapes in the morning, and receyued the offeringes in their Paſſe, the which by reaſon of thoſe they ſinge it, doe gyue leaue vntounto eueryevery one to trauaile as much as hée wyll. I woulde gladly that they woulde voe ſo, in manye other feaſtes, in which they wyll not gyue leaue vntounto the poore labourers to trauayle, although that they hauehave cleanſed and emptyed Other feaſtes of the dead.their purſe in the morning. There are alſo in many places other feaſtes for the dead, as the Sunday after Caſter, and after Pentecoſt, that they voe aunſwere thorowly to The mondayes dedicated vntounto the dead.that which Romulus inſtituted: beſides all the mondayes of all the wéekes which are dedicated vntounto the dead. As touching the forbidding of mariage, it agréeth berye well The forbidding of mariagewith the auncient Romaine lawe. It was forbiddē the Romaines certeine daies in February, March, May, and Iune. But ours did begin them ſooner, & cōtinued their forbidding longer time. For during al the Aduent, almoſt a month, before The aduentthe feaſt of the natiuitie, their lawe is in force, vntyll S. Hillary: by & by afterwards the Septuageſima beginneth p. 140in the which the forbidding beginneth againe, & coutinueth Septuageſima. ex concslie. hil. 33. 9. 4. Non oportes &. c. née vxorem. Rogatichs Decre. ext. do. for. The times of faſtuings 33. 7. 4.the ſpace of thrée ſcore and tenne bayes, vntil the Octabis of Caſter. Afterwardes come the Rogations, and Rouations in whiche lawe is in force vntill Trinitie Sunday, and almoſt thrée wéekes before Saincte Iohn, as the decrées voe contayne the foure times Vigiles, and all the dayes of faſtings ioyned vntounto them.

Theophilus.

Who is hée that doubteth, but that the ſame is a great curſe and vengeaunce of God vppon the Chriſtian people, to bée ſubiect vntounto ſuch a tyranuy of body and conſcience, and to bee in worſe condition then the Danims? But they are well worthy of it. For ſith that they had rather to be made a Panim then a Chriſtian, of whom they would hauehave but the name, it is good reaſon that they bée ſubject vntounto the lawes of the Panims, and that GOD voe ſhewe vntounto them in effect that they are unworthy of the name they beare, ſith that under the tytle of Chriſtians they followe no other ſtudy nor religion but of the Panims. For the ignoraunce, ſuperſtition and curſe is ſo greute, that notwithſtanding that that miſerable people is already ſo much oppreſſed and kept downe wyth tyranny, and that a great part of the time of holy mariage and of that holy Vrdmaunce of God is taken from them, yet. béeing not content wyth the ſame, they themſelues of their owne wyll doe depriue themſelues at other tymes and ſeaſons which is not forbidden them, hauinge no other cauſe nor reaſon, but their ſuperſtition and enchauntments. For there are yet at this days many, yea, amonge thoſe vntounto whom the Goſpell hath bene purely prenched, which make it a great doubte not onelyonly to mary in the time which was forbidden by y^e prieſts, although they hauehave libertie to do it, but chicfly in y^t month of Pay: And for none other cauſe but for a fooliſh opinion & perſwaſion that they hauehave, that the goods & houſchould ſtuffe of thoſe y^t are maried in Day, are wicked and euill fortunate. And I cannot iudge that that opinion came any other way, then of that ſuperſtition of the Romaines of which thou haſt ſpoken off.

Hillarius.

I beléeue no leſſe. But the better to trye out that matter let vsus conſider now the holineſſe of thoſe goodlye 33. 44. ca. Non oportet & ca. Non liect ex conel. La…he…. & m. irli pap. Lent. Shroſtide. Saint Galiffre. Saint Panſard Bacchanales Baechus The feaſt of fooles. Qutriu…les Ouid. Faſt. 2laws. Firſt of al y^e Septuageſima, Sexageſima & Quinquegeſima, dofal cōmonly in theſe three months, Ianuary, February, & March. Afterwards Lent draweth on who cōtinueth many times euen vntounto y^e monethmonth of April…the which for his entering in, hath his Shrouetide, that is to ſay, the great feaſt and ſolempnitie of ſaint Galiffre and Saint Panſard which is in ſtéede of Bacchanales, the feaſt of God Bachus, the God of drunkenneſſe, and of Comus the God of the gluttons, I hauehave alſo forgotten that the Romaines did celebrato the feaſt of fooles which was called the Quirinales the eightéene day of February?

Thomas.

Did it continue many dayes?

Hillarius.

It had but one day, which namely was dedicated vntounto it, but if they would do him no wrong, it ought to continue al the yeare. At y^e leaſt wiſe, from Chriſtmas vntounto Shrouetide, it is not euill kept among the papiſticall Chriſtians, and chiefly The feaſt of the kings.the day of the kings, and the others following.

Theophilus,

We doe honour them to much to call it The feaſt of mad men.the feaſt of the fooles. For it is more worthy to be called the feaſt of madde men, and of thoſe that are out of theire wittes.

Hillarius.

But for to retourne vntounto the Bacchanalos, to Sainct Panſard, and to the forbiddinge of mariage, Geneſ. 2. d 23 1. Cor. 7. …. 2 Heb. 13. …. 4 Hiſt. trip. …. 2 ca. 13. …o. 323. diſt. 3 …. c. Nicena.Gen 21 Cor 7Heb 13ought it not to hauehave ſuffired the Pope to hauehave (againſt the word of God, and the auncient Counſayle, namelye of Nice) forbidden at all times mariage vntounto all thoſe of the Church, Prieſtes, Moonke … and Nonnes, but that hée muſt alſo extende his crueltie and tyranny, vppon all other eſtates, almoſt the one halfe of the yeare? Howe muche more tollerable and reaſonable is the auncient lawe of the Romaines then thys new tyranny? What reaſon hauehave they to allow it?

Theophilus.

That ſame of the heretickes Manacheans, Manicheans. Auguſt. de he… ad quid … dema. Cal. Rho let aut, 26. …, 20who hauehave ſuſtituted new Ceremonies as thoſe heere, and baue forbidden mariage, and the vſe of certayne meates, affirming that by thoſe thinges, one obtayneth the holye p. 141Ghoſt, whom alſo Tatianus hath followed, who was the authoure and Prince of the ſecte of the Eucratiſtes, which Herom. Eucratiſts. Tatianus.were called by that name bicauſe they abſtained from wines and from certaine meates and from mariage. For Eucratiſtes ſignifieth aſuch as ſober, the which Seuerus hath augmented, of whome they are called alſo Seuerians.Seuerus. Plat in vit. pi…. 1.

Hillarius.

The Prieſts and Moonkes are very much afrayde, leaſte the race of ſuch people ſhoulde periſhe. Therefore hauehave they made ſo many lawes and hauehave trauayled ſo muche to maintaine their errors.

Euſebius.

ObiectionWhen God woulde giuegive his lawe in the Exo. 19. c. 15 Abſtinence & ſeparation from women 1. Reg. 21. a. 4. Dauid & Abi melech. loel. 2. d. 16Exod 191 Kgs 21mountaine of Sinay, did not Moſes admoniſhe and warne the people to ſanctifie and make themſelues holy, and that they ſhould not come néere their wiues for thrée dayes? And what did Dauid ſignifie by the aunſwere that hée made vntounto Abimelche, when he had ſaide vntounto him that he had no common bread, but that which was hallowed, and that he aſked, whether y^• he and his youngmen were cleane and kept themſelues from woemen. And Dauid anſwered the Prieſt and ſaide vntounto him, of a trueth woemen hath bene locked vp from vsus about a thrée dayes? Furthermore when the Prophet Ioel exhorted the people vntounto penaunce, faſtings and prayers, wherfore ſaide hée amonge other thinges, let the bridegroume goe foorth of his chamber, and the bride out of hir cloſet? Doth not the holy Scripture declare ſufficiently vntounto vsus, how we ought to diſpoſe and giuegive our ſelues vntounto penaunce, faſtings and prayers, chiefely when the ſolemne feaſtes doe approche? and that when wee muſt goe vntounto the Lords table for to The preparation the lords table.receiue his precious body and bloud, is it not then requiſite, that we ſhoulde abſtayne both from woemen, and from all other carnall pleaſures.

Theophilus.

I deny not, but that God requireth of vsus, a great honeſty, moveſty and helmes, and that we ſheult abſtaine, not only from things which of themſelues are euill and wicked, and by he… forbidden at all times, but it is alſo requiſite ſome time, to abſtaine from things which Abſtinence frō things l…vvfull. 33. 9 4. ca. Quo…eſcun que Ambr. ſer. de adunt. 1. The. 4. a 4 1. Pet. 3. a. 1 1. Cor. 6. c. 15. …he. 5. a. … To keepe his veſſell in houor1 Pet 31 Cor 6are lawfull & permitted, when there is a queſtion of ſome thing of great unportance: if ſuch things might anything at all be a let vntounto vsus. And when the auncient Doctors hauehave ſpoken of ſuch things, they hauehave ſo vnderſtanded it. But although that God deſireth that eueryevery one ſhoulde know, how to kéepe his veſſell in holines and honour, & that none do defile his owne body, nor his wiues, nor of any other whoſoeuer it bée, thorow to great concupiſcence of the fleſh, and that he alſo requireth in the holy mariage, a Chriſtian continency, chaſtity and ſobriety, as from wine and other creatures. Muſt he therefore forbid mariage vntounto ſome for euer, and vntounto other ſome a great parte of the time, without excepting any perſon whatſoeuer hée or ſhée bée, of what eſtate, condition or infirmity that may bee in them?

Hillarius.

You doe wronge Theophilus. For they The Popes diſpenſations.are not ſo rigorus as you make them to bée, and hauehave not ſuch ſtrayte and rigorus lawes, but that for money they will releaſe and diſpenſe with it. But whiche is more, I beléeue that who ſoeuer will bring money vntounto y^t Pope, and agrée with him, that he will diſpenſe with the childe to mary with his mether, the father with his daughter: the brother with his ſiſter: without hauing regarde vntounto conſanguinitie, diuine lawes nor humaine.

Theophilus.

I doubt it not, except the ſhame and feare of men do let and hinoer it ſooner then the feare of God.

Hillarius.

By what right ſhal he refuſe vntounto others, y^t which ſometime ſome amongſt them are permitted? For which I wil hauehave none other witnes at this time but the Cpitath of Lucretia, y^t daughter of Pepe Alexander, the whiche was made in Latine after this manner and to Pope Alexanderthis effect.

Within this tōbe here now doth ſleep, who had to name Lucrece The Epieath of Lucre…In all things ſhee cōpard was, to I hass whore of Grece.

p. 142Whom Alexander Pope of Rome, when ſhe remaind in life

Eſteemed as his daughter in law, and vſed as his wife.

Theophilus.

I demaunde of thée friende Euſebius, if God hath forbiden mariage vntounto eueryevery perſon, eſtates and conditions, or in any times and ſeaſons, wherefore doth y^t Pope diſpenſe for money? For that which God hath forbidden and prohibited, cannot be lawefull for any money that one can diſburſe. If God hath not forbidden it, wherfore doth he forbyd that which God hath permitted? you cannot deny, but that he is a Tyrant, theeſe and a piller of the poore people.

Hillarius.

I will reſolue thy doubte and will vanquiſh thée by a plaine and cléere induction, wilt thou not Induction.graunt vntounto mée, that God is aboue the law, and that he is ſubiect vntounto none.

Theophilus.

I do not gaine ſay it.

Hillarius.

Afterwards, do you not cōfeſſe, that God which made y^t law, can diſpenſe with it at his pleaſure, and that where there is diſpenſation of God, there is no more lawe?

Theophilus.

I alſo agrée vntounto thée in that.

Hillarius.

For where there is no law, as Sainct Paul Rom. 4. …. 15Rom 4witneſſeth there is no tranſgreſſion, nor ſinne.

Theophilus.

I do nowe perceiue where vntounto thou wilt come. I well perceiue that you minde to conclude, that ſith that the Pope is God in y^• earth, he may wel diſpenſe with thoſe lawes that he giueth here in earth, & that after his diſpenſation there remaineth no more ſinne, vntounto them which offēde againſt his lawes, when thoſe lawes are taken frō thē, by him that gaue it thē. But of this thy concluſion, I wil bring foorth yet another conſequence, by the which I will proue, y^t he which doth againſt the lawes of y^t Pope, which hauehave no foundation by the worde of God, doth not ſinne but againſt y^• Pope, & not againſt God, for To ſin againſte the Pope and agaynſt God.there is no trāſgreſſion againſt God, but in that wheroff there is a law of God. Now there is in none of all thoſe things wheroff, wee hauehave ſpoken: any law giuen of God. Wherfore who ſo that maryeth in thoſe times prohibited, he ſinneth not againſt God, but againſt y^t Pope only? not y^t I wil deme, but y^t we muſt obey y^t higher powers & rulers, not only bicauſe of feare y^e we ſhould hauehave of thē, & of the power that they hauehave ouer vsus, but alſo for cōſcience Rom. 13. … … & obediences vntounto Magultaces Chay for conſentenceRom 13ſake, as the holy Apoſtle teacheth vsus, giuing vsus thereby to vnderſtand that we ought to obey our Princes & Lords, with a good conſcience, although that we feare not they? puniſhment and bengeaunce, bicauſe we muſt ſerue them as thoſe which ſerue God and not men, whiche is but his inſtrument and ſeruaunt. But the ſame ought to be vnderunder ſtanded, in that wherein the power is lawfull, and that one may obey it, without hurting the ſoule, & perill of conſcience, notwithſtanding that one ſhoulde receiue damage, either in bodie or goods. For in another caſe & condition Col 3 d 13.Col 3the aunſwer of the Apoſtle abydeth alwayes firme. It is better to obey God then men.

Hillarius.

I well agrée vntounto that thou ſayeſt: But thou Act. 5. f. 19.Acts 5haſt not yet hit the white. For I am a more ſubtill Logyeioner then thou thinkeſt that I am, nor I ſtay not only vponupon common arguments. And therfore let vsus retourne againe vntounto nune induction, the which I hauehave not yet ended. … God the Pope 13 Iohn. 14. d 30John 14I am very wel contented to confeſſe vntounto thée, that the Pope is a God in the earth, but in that ſence, as the diuell is called in the holy Scripture the prince of this worlde: 1. Cor. 3. 24.1 Cor 3:24the God of this worlde: the ruler of darkenes: or in that ſence, as wee do gods the Idols & ſtraunge Gods. But there is yet a greater God and more puiſſant then Ephe. 1. d. 20Eph 1he, vntounto whom he and all other ſuch Gods like vntounto him, are ſubiect and obedient. Now I demaunde of thée where The e. de of mans Iſa.to ought we to referre the ende of mans life?

Theophilus.

Unto him from whom it tooke his béeginning.Geneſ. 1. a 1 Geneſ. 1. 2 7 Eſa. 41. 3. 2. Pro. 16 2 4 Act. 14. c. 15. Act. 17. f. 24. Bphe. 1. 2. 1Gen 1Gen 1:2Isa 41:3Isa 41:2Prov 16:2Acts 14Acts 17

Hillarias.

It is then of God, who is the beginning and ende of all thinge, who hath made al things for himſelfe, of whom all proceeded, and vntounto whom it muſte …t urne againe.

p. 143Theophilus.

It is very true.

Hillarius.

I demaund of thee more ouer, vntounto what ende doeſt thou thinke, that all thoſe popiſhe ceremonies do tende: As for mée, I can The ende of the Popish lavvesperceiue but that they hauehave taken their ſight & regarde to none other ende but vntounto the money. If there bee any which will deny it, I will proue it like a good Logicioner, the cauſe by his effects. Sith then that the finall cauſe is the money, vntounto whoſe honoure all theſe lawes do referre themſelues, and that the ſame is the author, I do alſo cō clude, The great God of the people. Mammon Mat. 6 c. 24. Luc. 16. e. 13.Matt 6Luke 16that it is the God, vntounto whome all theſe thinges ought to be brought: the which Ieſus Chriſt calleth Mammou, if you wil know his name in y^t Hebrewe or Siriake tongue: Dr if you had rather in Greeke, we will cal him Plutus: whom Ariſtophanes magnifieth ſo much, that he Plutus. Ariſtoph. in Pluto.ſaith, that there is no God ſo great, no not lupiter hymſelfe, vponupon which he hath not rule and dominion, & which is not ſubiect vntounto him.

Theophilus.

That agréeth not euill, with the witneſſe of Salomon, ſaying: vntounto money are all thinges obedient.

Hillarius.

If you will in like manner giuegive it a latine Eccle. 10. d. 19Eccl 10name, and to make it a Goddſſe, you may call it Pecunia, The goddes Pecunta.that is money, as the auncient Latiniſts, who hauehave made of it a Goddeſſe. Wherevnto agréeth very well the common tranſlation, in that place which you alledged of Salomon, ſaying, vntounto money are all things obedient, Wherefore I am abaſhed, of that whiche the Poet luuenal hath Cal. leo. aut. li. 21. ca. 34.ſpoken, for that men hauehave not made vntounto it a Temple, nor conſecrated any Aulter, ſith that it is ſo puiſſant a Goddeſſe, vntounto whom is attributed the title of the Dmnipotent and altogether mightie, whiche belengeth vntounto God alone. For it is commonly ſayd: Money doth althings.

Theophilus.

Sainct Auguſtine following the authoritie of Varro, alſo ſaith y^t the auncients hauehave called y^t God, Aeſculanus.in Latine, Aeſculanus, becauſe that the firſt money y^t was made, was of Braſſe.

Hillarius.

You may already perceiue, that Plutus and Pluto were bretheren: or at the leaſt coſin Germaines: ſauinge that the one reigned vppon the earth, and the other vnderneath the earthe. Nowe foraſmuche as that GOD, whether you call him Mammon, Plutus, Pluto, Aeſculanus, or Pecunia, bée the Authoure, and lawe gyuer of all thoſe lawes, by good right and reaſon hee maye dyſpence with them. And when they hauehave his diſpenſation, there remayneth no more ſinne, as in reſpecte of the Pope.

For hee diſpenſeth with more greater things, inſomuch that hée will not ſuffer the vſe of mariage, to eate fleſh, and white meates, but that one hadde néede, to ſell GOD, to eate, and to doe that hee woulde doc: I meane the Gods, that hee himſelfe hathe made, and of whiche his Prieſtes call themſelues the makers, whiche yet neuertheleſſe are but the creatures of the Selling of God. The Creators of the Creator. Stella derc. The creators of me PopePope: Do not the moſt greateſt Cardinals whiche for ſuche doe acknowledge and confeſſe themſelues.

Wherein there ſtandeth a merueilous caſe, the whiche Solin hathe forgotten, when that hee made his booke of the meruaples and wounders of the worlde.

For that is a caſe the like whereoff, was neuer ſeene, that the Creator, ſhoulde be a Creature, and the Creature, a Ceator: as it appeareth by that that the Pope is the Creator of the Cardinals, his Creatures: Afterwards the Cardinals, his Creatures are Creators of their Creator? For they doe create and make the Pope. After the ſame manner woulde they dce with their God whiche they make and vnmake, afterwards do make him againe as they liſte.

Theophilus.

For my parts, I will net much reply againſt thy ſolution: But I know not whether that Euſebius wilbe contented. And therefore I will ſhewe vntounto him other reaſons. If the Pope and the Prieſtes doe louelove ſomuch contynencye and chaſtytye, as they make a ſhewe, wherefore hauehave they not rather followed the counſell of Saint Paule, then to ſorge p. 144and make newe lawes altogether contrary both to the Apoſlolicall doctrine, and the lawe of God?

Who is hée that better knoweth man, his vertue, conſtance and continencye, or his infirmitie, fragilitye and incontinency, then GOD who hath made and faſhioned Geneſ. 1. 2.Gen 1:2him, and who hathe throughly proued him?

Then if God who beſte did know the burthen of man, Pſa. 139. 2. 1.Ps 139:2Ps 139:1that hee himſelfe woulde not reſtraine him by lawes of continencye, whiche myght hauehave béene an occaſion of ſinne and incontinencie, but hée hathe ordeyned the holye mariage for a remedye, the whiche hée woulde The ordinance and vſe cl mariage Mat. 9. b. 9 1. Cer. 7. b11 Heb 13. a. 4.Matt 9Heb 13hauehave common vntounto all eſtates, and vntounto all ſorte of people whiche hauehave not the gyſte of contynencye, and that it was permitted at all tymes and ſeaſons.

Then wherefore is it that thoſe here will compell ſo longe time men and woemen to liue chaſte and doe ſeperate the Spouſe from the Spouſes, the Duſbande from the wyfe, for to giuegive vntounto them occaſion to fall into whoredome? And they do not the ſame for two or thrée dayes as the Iſraelites dyd, when GOD woulde manyfeſt himſelfe vntounto them in the Mounte Sina.

They hadde good occaſion to ſanctifie and prepare The anſvvere to the place of the 19. of Exodus.themſelues for to ſee and beholde that greate maieſtie of God, and to receiue that holye lawe, that hée would giuegive vntounto them. And yet neuertheleſſe Moſes did not aſſigne vntounto them but thrée dayes, for to ſeperate themſelues from their wines.

Abimelech required no more of Dauid and hys The place of the 1. of Samuel. 21. li. 5 The halowed bread. Mat. 12. a. 3.Matt 12compaignions: although that hee did giuegive vntounto them of the halowed breade, whiche was not lawefull to eate but for the Prieſtes of the lawe onelye. And yet thoſe thinges are not happened, but for one tyme. They hauehave not made lawes nor rules yearely or perpetuall, nor common vntounto all men.

In like manner alſo Ioel gaue not a prefixte day vntounto The place of loel. 2. c. 12. Exortation vn to …pentance.the Iſraelites, but aomonyſhed and athorted them only to returne vntounto the Lord, and to leaue off all other things, and to forget all carnall pleaſures and delites, for to runne vntounto his mercy thorow true repentaunce infaſtinges & prayers, to the ende he may withdraw his beatings and ſcorgings, the which hee had alreadie ſtretched foo…th euer them, But he compelled no man. Such erhortations and admonitions are very honeſt and requiſite in the Churche, chiefely in the times of calamities & miſeries, when God threateneth vsus with his furour & Iudgement, But it is more then neceſſarie to follow the moderation y^e which Sainct Paul, in ſuch caſe hath vſed, chiefly The counſel & moderat… of S. Paul. 1. Cor. 7 b 111 Cor 7in this time now, for that the worlde is ſo much corrupted and depraued, and ſomuch ſubiect vntounto hir carnal affections. The Apoſtle knowing mans infirmitie, durſſe not forbid mariage to any man, of what qualitie ſoeuer he were off: not only for a day: but admoniſhed and commaū ded, by Gods authoritie, vntounto all thoſe who hauehave not the gift of continency and chaſtity, for to reframe themſelues The gift of …ō tinen…cwithout beeing polluted & defiled, neither in their bodyes or ſoules, thorow the burning concupiſcence and worke of the fleſhe, to mary for to auoyde fornication & whoſedome, and for to keepe their bodies, hearts, and conſciences Seperation of the huſbande and the wife for a time.in all puritie and holines. And he woulde not onelyonly ſuffer, that the huſbande and the wife ſhoulde ſeperate themſelues, the one from the other, ercept it be but for a ſmall & little time, yea for to watche vntounto faſting and prayer. And vppon ſuch condition, that the ſeperation be not ouer long, but that by and by they returne together againe, leaſt that Sathan, by that meanes do finde occaſion to tempte them, thorow theyr incontinency, and to …iſtame their concupiſcence: And that thorow the fragilite of the fleſhe, the one or the other of the parties do not fall into ſome faulte & inconuenience. And the cauſe wherefore that holy Apoſtle hath written after that ſort of thoſe matters, that is bicauſe (as he ſaith) he would not put the haulter about any To put the halter about ones n…cke.mans neeke: giuing vsus thereby to vnderſtand, that thoſe whiche forbyd or hinder the holy mariage, doe put the p. 145rope aboute the necke of thoſe vntounto whome they hauehave forbidden, and dooe put them in peryll of dampnation. Wherefore I am meruaylouſly abaſhed to thincke, to what ende thoſe worſhypfull prelates of the Churche, hauehave thought, in forbiddinge the mariage and eſpouſals vntounto all, and for ſo longe time: and that the ſtewes continued open at all tymes. Doe they not well declare thereby that they doe followe the lawes and decrees of that greate whoore of Babilon, the mother of fornication?Apoc. 17. 21Rev 17:21

Euſebius.

Thou condempneſt thy ſelfe by thine owne woordes. For howe wyll they proue the whooredome, when they require continencye and chaſtitie in mariage? Thou regardeſt not, that in condempninge the Prelates, whiche are nowe in the Church, and following thy affections thou doeſt alſo condempne the auncient doctors and counſayles. For howe manye tymes Ambr. ſ…. de aduent. & in Epiſt. 1. Cormt. 33. 9. 4. c. ſetatis quotieſ…un que , Chriſtiano. Qu….hauehave Sainct Amborſe, Chriſoſtome, Sainct Hierome, Saincte Auguſtine and Saincte Gregory, erhorted the maryed folke vntounto contineneye, and to abſteyne from carnall woorkes in the tyme of faſtynge and prayers, and on the ſolempne feaſtes: and chieflye vppon thoſe dayes that wee muſte goe vntounto the Lordes table.

Theophilus.

Peraduenture, friende Fuſebius, thou ſpeakeſt better then thou thinckeſt: Thou dyddeſt not ſpeake altogether euill, that they hauehave erhorted: but there is greate dyfference betwéene erhortation and forbiddinge, counſayle and commaundement. I denye not but that they hauehave made ſuch erhortations and admonitions vntounto the people, as the holy Apoſtle did vntounto the Corinthians. Wherein wée may followe them, euen as they hauehave followed the Apoſtle: who as wytneſſeth Sainte Auguſtine hymſelfe, woulde not onelye Li. de adulte. coning. 33. 9. 4. c. Apoſtolusſuffer that the maryed perſons ſhoulde make any ſeperation from the bed, at no manner of tyme, not for to watche vntounto faſtinge and prayer, but thorowe the conſent of the one and the other. Foraſmuche then as the auncient Doctors doe follow that rule, wée wyll not ſpeake gaynſt them, if they vſe it onelye for admonytions and erhortations, leauinge in ſuch caſe euerye one at his lybertie, wythout layinge vntounto anye man bonde, waight or neceſſitie, which may induce hym to ſinne, and that hys infirmitye cannot beare it. For euen as wée ought not to conſtraine and compell man vntounto more greater continencie and chaſtity then hée may hauehave, and that it is not lawfull for hym to vſe the holye maryage which God hath gyuen vntounto hym for a remedye, ſo wee muſt not condempne thoſe vntounto whome GOD hath gyuen more greater gyſte of continencye, if they vſe it to the honour of God, both out of mariage and alſo in mariage. For the honeſtye and continencie cannot bée too great in vsus.

Hillarius.

No truely, if it bée truely & wythout ſaynedneſſe, and that in ſtéede of chaſtitie, there bée not ſecrtneſſe and priuineſſe, and that one doo not receiue the rule Chaſtitie and ſecretneſſe. The Monkish prouerbeand the prouerbe of the Moonkes, ſaying: Si non caſte tamen caute: that is, if not chaſtlye, yet let it bée priuely.

Theophilus.

So dooe I vnderſtande it. But on the contrarye, as ſoone as one commeth to reſtraine the faithfull more then God woulde, and that the Apoſtle durſte not take it in hande, there is no man of ſo great authoritie that I can allowe. For we cannot denie, but that among the aunciences there were ſome more rigorous and contrary vntounto mariage then was lawfull, and chiefly Hierome contrary vntounto mariageHierome, who ſo muche praiſed virginitie and wydowhoode, that oftentimes hée dyd iniury vntounto maryage: And it ſéemeth that hée would condempne it. As it appeared in his writinges againſt Iouimanus and manye others. The ſuperſtition of Gregory 33. 9. 4. ca. vir. Sent. li. 4. diſt. 31. Sed ſorte.Alſo thou canſt not ercuſe Gregory of ſuperſtition, who ſayth, that the man whiche ſléepeth with his owne wife, ought not to enter into the Church, excepte that hée bée firſte waſhed wyth water, bycauſe that although that the p. 146mariage be permitted of God, yet neuertheleſſe man may not hauehave the companie of his wyfe, without ſinninge ſome thing. Wherefore hée hathe néede to purge hymſelfe. And affirmeth that that cuſtome hathe bene of longe tyme receyued and allowed in the Romiſh Church.

Hillarius.

Neuertheleſſe I cannot vnderſtande, vppon what place of the Scripture that cuſtome hath taken his The Ievvish vvaſshings Mat. 15. a. 9 Marc. 7. b 13 Perſ. Saty. 2.Matt 15Mark 7foundation, except vppon the traditions of the Phariſes and the waſhings of the Iews or Panims, and vponupon the doctrine of Perſius, ſaying.

And for to doe as I thee bid fulfill this iuſt requeſt

In Tiber early plunge thy head, euen twiſe or thriſe at leſt,

And take the riuer water then, and all beſprinckle thee,

By force and vertue of the which, the night ſhall purged bee.

Theophilus.

But when one hath grieuouſlye ſinned, can the water purge and make him cleane? I doubte not but that that ſuperſtition is yet of that which is left of the errour of thoſe who altogether dyd condempne and forbid mariage. But yet what ſuperſtition ſoeuer myght hauehave bene in ſome of the auncients, yet neuertheleſſe they forbidde not the mariage, nor the eſpouſalles, vntounto thoſe whiche were not maryed, in what time ſoeuer it were, as afterwardes it was forbidden by theire ſucceſſors, 33. 9. 4. ex concilio Laodicenſ. Hilerd. Martini Pape. Nicol. ad cōſult Bulgar. ca. non oportet. Non licet. Nec vxorem extra. de Ma. contrac.in the counſailes of Laodocia, Hilerdien, and in that of Pope Martin and Nicolas, who did forbyd to celebrate maryages in thoſe times aboue lymited, and dyd commaund to ſeperate for a time, thoſe that ſhoulde doe the contrary.

Hillarius.

It is but reaſon, ſith that they hauehave begunne the daunce and moriſhe, to ende it altogether. Syth that they hauehave alreadye determined and concluded that in the Dbſequies, Mortuaryes, Funeralles, Feaſtes and in good deedes for the deade, to followe the auncyent Romaines theire aunceſtors, that they woulde alſo kéepe the other dependaunces of thoſe feaſtes and religions. Syth then that they woulde hauehave their Februales. they muſte hauehave alſo their Bacchanales which they celebrated at Shrouetide, and that then the mariage The conformity and deſormitie of Bacchanales & Shroftideſhould bée forbydden, and the ſpouſe ſeperated from the eſpouſes, and the huſbande from hys wyfe, as the Panims hadde a cuſtome, for to prepare themſelues vntounto the Bacchanales. But there is a ſmall dyfference, in that that the Panyms dyd firſte theire Lente, afterwardes their Shrouetide. For when they woulde conſecrate themſelues for to enter and bée receyued in the Religyon of Bacchus, or woulde prepare and ſanctifie themſelues for to celebrate the feaſte of Bacchanales Preparation vntounto the Bacchanales Diomſialesand Dionyſiales, they dyd abſtayne themſelues a certeyne tyme, to touche a woman, and alſo to lye wyth their lawfull wyues, as Ouid wytneſſeth, wrytinge of the ſeperation of Hercules, after this manner.Ouid. Faſt. 2.

Now after that they feaſted had

they gaue themſelues to reſt,

And laide them downe in beds apart

as pleaſde their fanſie beſt.

They did the ſame for to prepare themſelues more deuoutly to ſolemnize the day and feaſte due vntounto God Bacchus which planted the Wine. It was ordeined to kéepe chaſtitie and continence and to abſteine at the leaſt tenne daies together, and after to waſh and purifie themſelues in the tenth day: But they dyd recompence and acquite afterwardes with all diſſolution, whooredome and all abhomination, the abſtinenco that they made before, as one maye ſee and thorowelye knowe by that whiche Titus Liuius hath written. But our ſauage and brutiſhe Chriſtians beginne by Shronetide, the Tit. Liui. dec. … li. 9. Sauage Chriſtians.which hathe his begynninge immedyatly after Chriſtmas, and they continue it alwayes in augementynge the dyſſolutions more and more, vntyll Shroue… ſundaye, Shroue ſund…ye.and the feaſtyuall daye of Saynct Galiſſre, p. 147for to beginne the Lent wyth better douotion, and to prepare themſelues more deuoutiye vntounto the Lordes table, to y^e which yet they beare not ſo much reuerence, as the Panims dyd vntounto their Bacchanales. For y^e moſt part of the Prieſtes themſelues, who will not mary the newe maryed folke, and which doe ſeperate the huſbande from the wyfe, wyth much a dooe they can bée wythout their The poſeall Maſſe of the vvhores of the Prieſtes.whoores vponupon Caſter day: But doe cuſtomely cauſe the pot to bée heated at the fire, and doe make ready the dinner whileſt that Monſieur the Canon, the Curate or …iear maketh a good face or countenaunce in the Church, and adminiſtreth to others. Wherefore I greatly feare leaſt that during the time that they cauſed the wyues to bée ſeperated from their huſbandes, they doe play (if they can finde the meanes) ſuch a craft and deceite vntounto the poore & ſimple huſbands, as the God Faunus dyd thinke to The craſte and… deceit vvhichwhich… Faunus did thinke to doe to Hereules being ſeperated from his vviſeplaye wyth Hercules whileſt that he dyd lye alone being ſeperated from bys wyues bed, for to prepare himſelfe to the ſolempnitie of the Bacchanales. For that good wyſe man dyd not thincke to fayle (accordinge to the witneſſe of that good doctour Ouid and diuine, before alledged) but Faſt. 2.to goe and ſanctifie the wyfe of Hercules in hir bed, if hée had not deceiued himſelfe, in goinge to the bed of Hercules in ſtéede of the other that hee ſought, in the which hee dyd ſinde Hercules, who made him to fall backward.

God knoweth whether ſuche fortune ſhoulde happen alwayes vntounto the huſbandes when that ſuch Faunus dooe come to ſanctific their beddes, if they ſhould make them oftentimes to ſtumble wyth their heads forwarde. They The bleſſings of y^• bed of the ſpouſe. The Faunes, Satyres & Buls of the chriſtianitiemay well goe to bleſſe the beddes of the ſponſes, for to learne the way, and to vnbleſſe them afterwardes. For thoſe are the true Faunes, Satyres and common Bulles, who wyll leaue no woman vndefiled, if thée woulde not bée ruled by others, but by them. But in theyre caſe there is no fable, as in Poetry, for they laye on in good earneſt wythout fayninge. Wherefore their Doctours Chaneſi. li. de ….which compare the Prieſtes vntounto the Cocke, dooe no wronge. For as there muſte bée but one Cocke, for a greate companye of Pullettes and Hennes, ſo is one Prieſte or Moonke in a Towne or Pariſhe inough, for to kéepe woemen from béeing barren. They wyll not leaue off, if they may poſſible, but to laye Cgges: But when they hauehave layde, and hatched them, let hym that lyſi bringe vppe the Chéekins. They dooe altogether contrarye to the Capons, whome one cauſeth to nouryſh & bring vp the young ones which they hauehave not hatched. They gyue that office vntounto the huſbandes, and they ſhall bée lyke vntounto the Coockowe, who goeth awaye after that hée hath layed in an other Birdes neaſte, and taketh no care who ſhall bringe vp hir younge ones, What ſayeſt thou friende Euſebius? Mée thincketh that I hauehave alreadye declared vntounto thée by the occaſion of the feaſt of the deade, the goodly conformyties, betwéene your Relygion and the Panyms, touchinge the purifications and ſanctyfications. But I wyll yet declare vntounto thée others, whiche dooe procéede of that ſame begynninge, or of one kindred. From whence C…dlemas day.doeſt thou thincke that the feaſte of the Purificatyon of our Ladye hathe taken hys originall and begynninge?

Euſebius.

I doe beléeue that it was ordayned in the honour of God and the Uirgin Mary, and in remembraunce of the preſentation that ſhée made of hir ſonne Ieſus Chriſt, and of the goodly woorkes of God, whiche were done that day.Luc. 2. c. 2….Luke 2

Theophilus.

I doe not doubte, but that the auncyent Fathers, hauehave inſtituteh manye feaſtes to a good intent, chiefly for two cauſes. The ffrſt, for to drawe The cauſe of … inſtitution of lea…awaye the Panims and Iewes by lyttle and lyttle, chiefely thoſe which had alreadye receyued the Goſpell, from their Idolatrye and accuſtomed ſuperſtityon, and the better to plucke from them, that whiche they thought they coulde not well obtayne, excepte they dyd chaunge them into ſome other Ceremonyes: p. 148to the ende that they ſhould not thincke that they were The inſirmitie of man.altogether wythout relygion and diuine ſeruice. For they were yet verye weake, nor could? not eaſely… forget their olde cuſtomes. Wherefore the auncient Fathers hauehave ſtudyed and determined to chaunge the I… iſhe and Paniſhe Ceremonies into ſome other faſhions more Chriſtian lyke. Therefore hauehave they ordayned many feaſtes, the whiche they woulde hauehave made to ſerue for remembrances and recoroations of the benefites of God, and for examples, whiche myght edyfie the Church or congregation, for to abolyſhe the remembraunce of the Idolls and ſtraunge Gods, whiche were ſo muche rooted in their heartes. Afterwardes, they dyd ſée by experience, that there was greate infirmytie, rudeneſſe and ignoraunce in the moſt greateſt part of the people, and that if they had not ſome feaſtes and Ceremonyes, many woulde followe thoſe of the Iewes and Panims, and hauehave fellowſhippe wyth their ſacrifices, and woulde ſette but little by the preachinge of the woorde of GOD. For there are manye, whiche woulde neuer ſette their foote wythin the Church doore, and woulde neuer bée founde in the Chriſtian aſſembles, if there were neuer any feaſte. And ſo by that The cōtemning of the Goſpellmeanes they are enforced to let and ſtoppe ſuch euylls and daungers. Wherefore they hauehave bene conſtrained to ordaine feaſtes containinge the commemoration of the principall workes of God, and the principal articles of the faith, the better to imprint into the heartes of eueryevery one, to the ende that there ſhould be none amonge the Chriſtians, but at the leaſt he ſhould know the principall pointes of the Chriſtian religion, vponupon his fingers endes: But their inſtitution hath not taken ſo good effect nor ſuche iſſue as they looked it ſhould hauehave done. For man is of ſuch nature, that if he be without outward Ceremonies, either he will become altogether without God, & religion: Man without meanes, & hovv he vſeth the out vvard thingsor elſe hée wyll forge and inuent a newe, after hys owne brayne. On the coutrarye, if one gyue bym ceremonies, for to holde hym in religion, and in hys office, hée wyll make of them Gods and Idolls, and will put all hys truſt in the outwarde viſible, and materyall ceremonye and wyll forſake the principall and ſpyrituall thinges, ſignified by thoſe ceremonies: and in ſtéede to ſerue hym as for degrées and ſhewes for to attaine vntounto the true ſpirituall religion, and to enter. into the true Temple of God, ſtayeth hymſelfe vppon the degrées, and before the gate, and wyll not enter into the houſe: As wée ſée by experience in the people of Iſrael, who hauehave alwayes more eſtéemed the exteriour ceremonies, then thoſe by which God woulde teache them. Now if the ſame be happened vntounto the people of God, and to the Ceremonies ordayned of God hymſelfe. as all the Prophetes doo wytneſſe, what may happen vntounto the ceremonies and traditions inuented by men? Eſpecially when the Churche hath falſe Prophetes, or neglygent and couetous paſtors and Shepheardes, whiche hauehave no care of the healthe and ſaluation of the people, and whiche doe not trauayle to pull awaye the ſuperſtytion and Idolatry, but rather to augement and increaſe it, for to abuſe the ignoraunce of the poore ſimple people to their profite and filthy gayne: curſed and too execrable is that which wée at this daye dooe proue and féele.

For in ſtéede to hauehave abolyſhed by the feaſt of Candlemas the olde Idolatrye, one hath augmented and confirmed it a greate deale more: the whiche is ſo muche the more daungerous, that the maſke and dyſguiſinge of Sathan is better paynted out, and hath founde out names and tytles more goodly and fauourable, as is that of the bleſſed Virgin the mother of Ieſus Chriſte, as hathe bene alreadye touched, in ſpeakinge of Pantheon.

Hillarius.

Let vsus conſider all the matter worde by worde, and thou ſhalt ſée, whether that in the feaſt of The feaſts of y^t Panims contay…ned in the feaſt of Candel… mas.Candlemas we doe not celebrate the Februales, Lupercales, Proſerpinales, and Florales, of the Panims. Firſt the p. 149name of the Puriſication agréeth very wel with the name of February and of the Februales, which doe alſo ſignifie Purification February Februalespurifications. Afterwardes that purification is celebrated in the honour of the virgin Mary, in whoſe name, men doe bleſſe, conſecrate, and be are Candells, Tapers of War and Torches. The Panims had all the ſame, Lupere…es Ser…. Pe…p. …no Februla. Felrual…. Februala Pu…cations of vvoemen The vvhips of the Lupele les. The … of luno. The robes & gowns of the prieſts doing myraclesor the like in their Lupercales in that ſame time andmoneth, and in the feaſt of the Godd elſe luno, the whiche they called Februla, Februalis, & Februata, which ſignifieth purified or puriſicatiue, bicauſe that the purifications were made in hir feaſt, and chiefely the ſame of the women, the which the Lupercall Prieſts do puriſie, beating them vponupon hands and backe, with ſcourges and whippes made of Goates skill, and with the cloake of Iuno, with which they doe couer them, chiefely for to make them beare children. But I am certaine, that for to do ſuch miracles, the gownes and cloakes of the Prieſts and Moonkes hauehave more vertue, then the ſame of luno, and I béeléeue that the women which hauehave bene couered with it, ſhalbée barren by nature, except they retourne more ſertile and fruitfull.

Theophilus.

Sainct Auguſtine maketh alſo mention of a Goddeſſe named Meria, whom he alſo calleth Februa, Meria,bicauſe that the Panims do beléeue that ſhée purgeth the woemen of their iſſue of bloude, and ſtayeth them eueryevery monethmonth, and chiefely after the conception and deliuering of childe. But there is no doubt but that was not that luno, of whom thou ſpeakeſt off.

Hillarius.

Wee cannot doubt of it: for that office was alſo aſſigned vntounto hir, and for that cauſe they hauehave called Fluon. ….it Fluona, by reaſon of the Flur and iſſue of bloud. But our Prieſts hauehave now giuen that office vntounto the virgyn Mary, and do cauſe the woemen to be purified after their deliuery, when that they are ryſen from their bed as the Iewes dyd. As though Ieſus Chriſt had not bene yet come, and as though wee were vnderunder the Ceremouies of the lawe Theophilus, Durand alſo witneſſeth that in that ſame feaſt the Romaines from fiue yere to fiue yere, the firſt day Durand. Ral. d… off. it. …. Rub. le purif.of Februarie did purifie all the night the Townes with Tapers & Torches lighted in the honour of Februa the Goddeſſe, the Mother of God Mars, whem they accompted for the God of Battell, to the ende he we ulde giuegive vntounto Mars.them victorie. And they call alſo that feaſt Ambuibales, bicauſe of the proceſſions, in which they cary y^t hoſtes and Amburbales.Sacraments that they do ſacrifice with, and in like manner the ſacrifices which they make by the Townes & Villages, and rounde about the ſame, and by the fields, as wée do in the Rogation wéeke and on Chriſtmas day. Furthermore, Regationsmen did ſacrifice that ſame very time vntounto Pluto who for that cauſe, as witneſſeth Iſidorus, was named Februus, and they did in like manner do ſacrifice vntounto other Februus. pluto. Sacratices vntounto the infernall gods. VVatchings & Vigdes for the dead. The Cardelmas of Ceres and Preſerpma. Lactan. de fal. religl. li. 1. ca. 12.infernall Gods, for the ſoules of their aunceſters, and offered vntounto them hoſtes. Watching all night, ſinging Vigiles with Tapers and Torches burning, to the ende they ſhould hauehave pitie and compaſſion of the poore ſoules that be dead. The women alſo, celebrated the feaſt of Candlemas in the honour of the Goddeſſe Ceres, and of hir daughter Proſerpina, bicauſe that Pluto, y^t God of hell, for hir beautie had rauiſhed at the beginning of that monethmonth, & that hir mother Ceres ſéeking for hir by hils & valleys, béeing lighted in the night with torches & lampes in Actna y^t hil of Sicile, as y^t pocticall fables do witnes.

Hillarius.

Theu haſt all …dged Durand, the maſter of y^t papiſticall ceremonies, & I will alledge vntounto thée an other, whiche is of no leſſe credit, of whom thou haſt already often times heard the witnes, the which I do bring forth againe, for confirmation of the words of Durand, out of that booke in which he deſcribeth the feaſt of Ceres, ſaying amonge other of his words as followeth.

Yea there in ſteede of flaming lampeEaſt. 4…

the Pine tree they did vſe,

p. 150Hereoff the torch then graunted was

for Ceres ſacred Muſe.

Theophilus.

For that cauſe (ſaith he) that in remembrance Pope …ergiusof the ſame, at the beginning of the monethmonth of February, they purified the Cittie, and went in proceſſion rounde about the ſame. In ſtéede whereoff Pope Sergius hath commaunded & eſtabliſhed the feaſt of the Purification of our Lady. And if thou thinke that I ſpeake without booke, and Rat. Diui. off. 7. Rub. de pu….that I hauehave inuented y^e ſame of my ſelfe, I do ſend thée vntounto your owne bookes, & chiefely vntounto Durand, of whome I thinke, that there wanteth not much, but y^t I hauehave recyted vntounto thee word by worde almoſt all that which thou haſ…e now heard of mée.

Hillarius.

He ought alſo to adde, that the wéepings, lamentations & ſower lookes that they do make in their temples the Paſſion weeke, the which they call the great & holy wéeke, & chiefely the apiſh trickes of the holy Friday, are procéeded from y^t originall & beginning. For as y^t women celebrated the Cereales & Proſerpinales with lamentations, repreſenting the ſorrow which Ceres did take bicauſe of hir daughter Proſerpina which was rauiſhed, & in like manner y^e Adoniales, in y^t honour of Venus, bewailing and lamenting hir friend Adonis whiche was killed. Doth it not alſo ſéeme y^t they would in the virgin Mary & Ieſus Chriſte hir ſonne, renewe & ſet vp againe all theſe olde ſuperſtitions, nether more nor leſſe then if y^t holy virgin were Ceres, Venus, or Iſis: & Ieſus Chriſte Adonis, or Adouis.Oſiris? For what differēce is there betwene their diuine ſeruice by y^t which they would coſiterfeit the death & paſſiō of Ieſus Chriſt, and the ſame whiche the auncient Idolators dyd make in the honoure of Adonis and Oſiris? For they doe celebrate eueryevery yeare in the monethmonth of Iune the feaſt, and in remembraunce of that that Adonis Theocri. …. 23. Lue. in det syria… Hiero. tn E…. c. 8.was killed, and torne in peeced of a wilde Bore, they beat and ſtryke themſelues eueryevery yeare, …ntyll the bloude commeth foorth, and make greate ſorrwe and lamentations ſh…ow out the whole coūtrey. And after y^t they hauehave made an ende of beating themſelues & wéeping, they byd y^t office after Adonis, euen as after thoſe that be dead. Afterwardes the next day they dyd ſay that hee was aliue againe, and that they lifted him up on hie in the ayre, and did ſhaue their heads, euen as the Aegyptians did when Apis was dead among them, and that they did celebrate the feaſt of Oſiris, which is alſo called Serapis For firſt ….of all the Prieſts of y^t Goddeſſe lſis do ſhaue their heads and their beardes and ſtrike their breaſtes, and doe lament, euen as Iſis lamented, when ſhee had loſt but little ſonne Oſiris. Afterwardes, the childe was brought againe, as though he had bene found, and then al the ſorrow was changed into ioy. Therefore the Poet caine calleth him Oſiris, who is neuer ſerched for ynough. … de ſal. … li. ca. 21. luke. Saty. 8for as Lactantius ſaith, they do looſe him alwayes, and alwayes finde him againe.

Theophilus.

I doubt not, but that the ſame is that ſame Idolatry which Ezechiell rebuked, ſpeaking of the woemen which wept for Thamus: as Saint Hieromecrpoundeth Thammus. Eze. 8. c. 14Ezek 8it, or at the leaſtwiſe altogether the like.

Hillarius.

Now marke & conſider all the trayue y^t our Prieſts do hold upon good friday. And thou wilt ſay that Good Friday.they hauehave loſt Ieſus Chriſt, or that he is dead, and that they would bury him. And afterwarded a day after that Eaſter Allel…yaCaſter is come, Allelnya, whom they hauehave buried, is rayſed againe, and there is no more queſtion, but to laugh and reioyce, and to celebrate the feaſte which the Panims do call Hilaria, that is to ſay, the ioyfull, and tt,at they do celebrate H. ….it in the honour of the God Kis, in laughing and reioyſing, and rehearſing ſome good thing to laugh at, as y^t The God Ris Apul. aluti. aur. 11 3.holy fathers do in their Sermons, on y^t feaſtes of Caſter, when they do giuegive the ſweet neſegayes unto the Ladyes, of which cuſtome are procceded y^t bookes of De riſu Paſchalt, for to a waken their Auditories, and the better to ſanetifie the feaſt of the God Alleluya, with whom they do trumph all the yeare.

Theoplulus.

They may well ſake Ieſus Chriſt. For hee maye bee loſt and dead for them, crcept they learne to p. 151knowe and honoure him other wiſe then they doe: For he hath not taught us to celebrate the remembraunce of his death and paſſion after the example of that ſame of Adonis & Oſiris: But hath giuen unto us the manner & faſhion in the holy Supper ſuch as it appertaineth unto him and The true comme meration of the death of Ieſus Chriſthis Churche, the whiche we ought to follow, and we neede not to hauehave ſo manye ceremonies and Paniſh ſuperſtitions.

Hillarius.

For to make an ende in painting and ſetting Floralet.forth the Caſter, wée néede to adde no more but y^t Florales, the which they celebrated in that ſame time in the monethmonth of Aprill, in the honoure of the Goddeſſe Flora, with torches and lightes, as at the feaſt of Candlemas it appeareth by that that ſhee hir ſelfe anſwered unto Ouid, whiche bringeth it in, ſpeaking ſo of hir feaſt:Faſt. 5.

Thoſe lights which ſerued to their vſe in times full long ago

VntoUnto the very like vſe ſerue, our preſent time alſo,

And they celebrated the ſame feaſt, for to keepe the goods & fruits of the earth, as the Cereales, both of them in y^t ſame monethmonth: notwithſtanding y^t Durand placeth them in the Cereales.monethmonth of february, the better to agrée with the feaſt of Candlemas, Let us now lay together all thoſe péeces, and let us conſider howe the diuell mocketh God, the Uirgin Mary, and all the Chriſtian people: And how of the Uirgin Dishonour to y^e Virgin MaryMary, he is enforced not only to make one Idole but many, and hath induced and perſwaded y^t Chriſtians, without y^t they had any regarde, to make hir a Iuno, Februa, Venus, Ceres, Proſerpina, & Flora. For wee doe honor hir after the ſame ſorte, or rather y^t diuel, under the tytle of hir whom he hath taken for to couer & bioe himſelfe, in ſtcede of thoſe whom I hauehave but now named. To what ende do theſe torches & holy candels ſerue, & al your proceſſions?Holy candells & proceſſions. Repreſentacion of y^e light of the Goſpell. Eſi. 40. b. 6. Act 13 g. 47.Acts 13

Euſebius.

Pen cary thē, for to repreſent by thē y^e light of y^e Gaſpell y^t whiche Ieſus Chriſt hath carried & borne, which is y^t true light of y^t world, for to illuminate & lightē y^e poore Gentles and Idolaters, and the glory of the people Iſrael, according to the prophecie of Eſay and of Simeon.

Theophilus.

But muſt wee preſent him with torchest Act. 13. g. 47. Luc. 2. c 32. Pſa. 19. c. 9 Torehes of the Chruſtans. Mat. 5 b. 14Acts 13Luke 2Ps 19Matt 5candels? is not that rather the office of the Prieſts to light the Candle, lampe and torche of the word of God, (whiche is the light of our feete, lightning the blinde, giuing wiſe, doine unto the little ones and ignorant) thorow the preaching of the Gaſpell, and to ſette it uppon a candleſticke & Mat. 15. b. 14. Mat. 2…. b. 16Matt 15Matt 2upon y^e table, for to giuegive light unto all thoſe which are in y^t houſe of God, not for to put it under the table and under a buſſhell, and to fill the peoples eyes and all the Churche of God, with ſmoke and darkenes, for to teſtifie and witnes that they are blinde leaders of the blinde.

Hillarius.

They ſhould hauehave more reaſon, if they wente a proceſſion in the night, as the Panims did. And it is not to be doubted, but that they caried thoſe torches & candels lighted, for to ſerue them for Purifications, & driue away the euills from the Cittie, and from their houſes, after the ſame manner as the Panims did.Te humiliter deprecartur vsus has candelas ad vſus omnia & ſalutem animarum & corporum ſine in terra ſine in aquis, per inuecationemſancts fur nominis & per intereeſsionem ſancta Maria virginis genetricis fily tul (cuius bodie ſesla denels colimus) & per preces omnium ſanct, … benedicere & ſanctificate dig ne…. 1.

Theophilus.

If they would denie it, they woulde bee banquiſhed of the contrary as lyers, aſwell by the prayer and bleſſing, the which they bſe, for to bleſſe the tapers and torches, the day of the feaſt of Candlemas, as of that that they uſe the Satterday before Caſter or upon Caſter euen for to bleſſe the fire and the Paſcal taper. Parke then firſt of all that whiche they ſing the daye of the feaſte of Candlemas as it is contayned in the Piſſell, not that I will recyte word for word, all their bleſſing but onelyonly the principall points for to proue our meaning, & by the which thou maiſt iudge of the reſt. They ſing unto God: we hubly beſech thee, that thorow the muecation of thy holy name and by the interceſſion of the holy uirgin Mary the mother of thy ſonne, whoſe feaſt this day we deuoutely celebrate, & by the prayers of al thy Saincts, that it would pleaſe thee to bleſſe and ſanctifie theſe candles, for the uſe of man, and the health of the ſoules and bodies, bee it in the earth or in the waters: Beholde their owne proper p. 152wordes rehearſed truely worde for worde, Where hauehave Candells for the health of the ſoules & bodyes Benedie Doms ne Ieſu Chriſte hauehave creaturam cere ſupplicanti bus nobis. &c.they founde, that the Candels do ſerue for the health of the ſoules and bodies, and that they hauehave any other uſe, theu for to giuegive light unto the corporall eyes, but in the bookes of the Panims. But by and afferwards they do ſay worſe. Parke then their wordes, O Lord Ieſus Chriſt we humbly beſeche thee, to bleſſe this creature of war, and ſhead ſoorth in the ſame thy heauenly bleſſing, by the vertue of the holy Croſſe, to the ende y^t as thou haſt guien it unto makinde, for to put & driue away the darknes, it may recelue ſuch force and benediction, by the ſigne of thy holy Item: Benedico te creatura cera in nomine Domini noſtri & ſancte Trio nstntis, us ſis exterminatio diaboli & omnium conterbur nalium esus. Charmes The ad iurati of the holy water & ſalte Exerciſnius ſalis. Exorciſo te creatn ſalis per De umcroſſe, in what place ſoeuer it ſhall be lighted, or ſet, that y^t wicked diuell may flee and tremble, and auoyd altogether amaſed and made a fraide, with all his miniſters, from thoſe habitations: and that hée preſume no more to trouble thoſe which do ſerue God. And by and by after, there is yet more. Ido bleſſe thee thou creature of war, in the name of our Lorde God, and of the holy Trinitie, to the ende thou mayſt be the extermination and driuing away of the Diuell, and all his compliſes. What mockery is this? muſt the name of GOD bee ſo abuſed in Charmes and Witchecraftes? For wherein doe theſe benedictions and bleſſings dyffer from the charmes and coniuratyons of ſorcerers and witches, aſwell as the Exorciſme and adiuration of their holy water and Salte, whiche they put into it? What doeth that Exorciſine and adiuration ſigniſte? I exerciſe and adiure thee, thou Creature of Salte, by the liuing ††vinum per DeumGOD, by the true ††verum, per DeumGOD, by the holy ††ſanctum per Deum qui te per Eliſeum prophetam in aquam mitti iuſsit, vt ſanaresur ſteulitas aque vt effect…ris ſale porcizatom. in ſalutem credentiam vt ſisommtleas te …. …. … lulian the Apoſtate The Temple of Fortune The ſp…kings at the entrmg in & coming forth on the TempleGOD by the GOD which comnaunded that thou ſhouldeſt bee put into the water, by the Prophet Eliſeus for to heale the ſterilitie and barrennes of the waters, to the ende thou be made an adiured Salt, to the health of them that beleeue, to the ende that thou mayſt be unto all thoſe which will take thée, health of ſoule and bodye, and that all fantaſie, malyce, dſuhtyle crafte of the diuell maye auoyde, and depart, from the place where thou ſhalt bee ſheade abrcade, and all vncleane ſpirite adiured, by him which ſhall iudge the quicke and the dead, and the world with fire.

Hillarius.

Thou wilt make vsus here by and by holye water. Sith that thou haſt made the Exorciſine, ſing nowe the Oremus.

Theophilus.

There are no leſſe blaſphemics in it: But ſith that thou wilt hauehave it thou ſhalt. O eternall God, altogether mightie, we humbly innocate and call vponupon thy infinite clemency, that it would pleaſe thée to bleſſe † and ſanctifie † this creature of Salt, the which thou haſt giuē for the vſe of mankinde, to the ende that it may bée vntounto all thoſe which will take it, helth of ſoule and body, and y^t all that which ſhalbée touched with the ſame or ſprinkled, ſhould bee without any filth, and all the aſſault and cembat of the ſpirituall enemie.

Hillarius.

I hauehave heard many Prieſſes, who in ſtéed to ſay: Careatomni immundicia, doe ſay, Careat omni mundicia. But they do vſe the figure whiche the Gramarians do call, Aphereſis: or for to ſpeake better, the figure called the ignoraunce of the Gramer. I doe verelye thincke that all that whiche they ſprinckle abideth well according to the prayer that they make, wythout cleaneneſſe. Wherefore thoſe whom they doe ſprinckle, when they make their great Aſperges me, maye very well ſaye, as Valentinian ſayde who was the chiefe Captayne in the Courte of Iuhan the Apoſtate, but yet neuertheleſſe a good Chriſtian and afterwardes choſen Emperour.

Thomas.

What ſayd he?

Hillarius.

At a certeyne time as lulian entered into the Temple of Fortune, and that on both the ſides of the doores the miniſters and Prieſts of the Temple were, who (accordinge as they made men to vnderſtand) thorow y^t ſprinckling of y^t water did purge thoſe y^t did enter in (after the ſame manner as cur prieſts doe yet at thys daye to thoſe whiche doe enter or goe foorth of the church) Valentinian, who did goe before lulian the Prince eſpyed a droppe of that water which had bene ſhed vppon his cloake, for which he was very angry, p. 153inſomuch that he gaue a Prieſt & Miniſter of the temple The ſprinklings at the entring in and comming forth of the temple. A Prieſt being ſtroken. A potheme of Diogenes.a great ſtroke w^t his fiſt, ſaying: Thou haſt defiled mée & not purged mée. Hée had as much good reaſon, as Diogenes, who at a certeine time béeing entered into a filthy & ſtincking bath, ſayde: Thoſe which doe bathe and waſh themſelues héere, wher doe they waſh them? Letting therby to vnderſtand, that thoſe which bathe and waſh them in thoſe bathes, come foorth more filthy then they were before they entered, and that they hauehave more neede to bée waſhed then before, for they hauehave gathered nothinge but filthyneſſe. But this Apothegme and ſentence neuer agréed better then with our Prieſtes, whiche defile all thoſe which goe vntounto them howe cleane ſoeuer they be. But thou halt yet adiured and coniured but the ſalt. Yet remaineth the water.

Theophilus.

They do blaſpheme yet moreouer. For Exorciſmus aqua. Exerciſo te creatura aqua in in nomine Dei patris ¶ omnipotentis, & in no mine Domini leſu † Chriſti …, eiuſdem domins noſtri & in virtute Spiritus † ſancti vt ſias aqua exoresſata ad effu gandam onme poleſtatem mimici, & ipſum inimicum eradicare & explantare valeas cum Angelis ſuis Apoſtaticis per virtutem &c. Hem. Huic elemento multimodis purificatio… nibus prepara to, virtute tue bene † dictiones, infunde, vt ad abijcrendos demones morboſ… pellendos diuine gratie ſumat officium, vt quic quid in damib vel in locis ſidelum hec vndareſperſit, careat omnium immū dits.…, liberat a noxla: non illic reſideat ſpiritus peſtilens, nō aura corrūpens diſeedant omnesinſidie laten tis inimite &c. Item vt …, …. The coniuting of the vvater A plaiſter for all ſores. The vertue of Ieſus Chriſt Chaunged & reſerred to the creatures. The order and vſe of ceremomes chaunged.they pray that it may be adiured and coniured, for to driue away all the power of the enemie, and to teare and pluck vp the enemies themſelues, with all his apoſtate Angels, and for to drwe away the Diuels, and diſeaſes, and that all that which ſhall be ſprickneled with it, either in the houſes, or in the place of the faythfull, ſhoulde bée wythout ſpot or hurt, that the ſpirite of peſtilence doe not remaine and reſt there, nor the infectious windes nor aire: that al vncleane ſpirites, and the terrour of the venomous Serpent, and all the aſſaultes and ambuſſhes of the euemye, and all euill, bée altogether driuen away. To conclude, they require that it maye doe all thinges. And ſo by that meanes wée ſhall hauehave no more néede of Ieſus Chriſt. The Candles, the Ware, the Salt and the Water, wyll doe all.

Euſebius.

You ſpeake very euyll. For you maye well perceiue howe they yraye vntounto God, that hée woulde giuegive vntounto them that vertue, by his ſonne Ieſus Chriſt, whō they acknowledge to be the authour of all good things.

Theophilus.

If they acknowledge him for ſuch a one, what néede hauehave they then of War, Salt and Water, for to obtaine of him the goods which are neceſſary for our bodies and ſoules? Can he, or will hée not dooe that without thoſe thinges? wilt they binde and tye his grace, vertue and power, and incloſe & ſhut it in wax, ſalt and water, as they doe require by their prayers? If thoſe thinges be not charmes, ſorceries and enchauntmentes, I knowe not what we may call charmes, ſorceries & enchauntmentes.

Hillarius.

When they do coniure and bleſſe their welles and fontes & chriſtening places, they gape ouer the water and blowe in it, as though they had the holy Ghoſt within their throate, and that they would ſhut him in it. It is very néedefull, that that holy Ghoſt whome they doe plunge and ſhutte in that water can ſwim, or otherwiſe he ſhall bee in daunger of drowning.

Theophilus.

Euen as they doe with the water & war, ſo doe they with the fire and incenie, vppon Eaſter euen, when they bleſſe their Paſcall of wax.

Euſebius.

Sith that all that is done vntounto the honour of God, can it be but good?

Theophilus.

Howe can it be to the honour of God, to attribute vntounto the creatures, the honour which belōgeth vntounto him? Or to ſhut vppe and lymit his grace, vertue and power by them? And to ouerthrowe and tourne vpſide downe altogether the order of God, and the vſe, for which hée hath created them, for hée hath not created the water, ſalt, fire & the ware for to purifie the ſoules: for to oriue away the Diuelles and for to be remedyes to all corporall and ſpirituall diſeaſes: But he hath created the water, for to drincke: for to waſh awaye the filthineſſe of the body, for to refreſh, ſprinckle and helpe the naturall neceſſities for which God hath ordayned them. As much muſt wée vnderſtande of the fire, ſalte and ware, and all other creatures, whiche cannot ſerue vsus, but accordinge to their naturall properties, and according to the ordinaunce of God. Wherefore whoſoeuer altereth and chaungeth that order of nature, and vſe of the creatures, otherwiſe then he ought, attributinge vntounto them any other propertie then that whiche God hath gyuen vntounto them, hée blaſphemeth God, and is worthy to be taken p. 154for a Sorcerer and a Magitian. For wherein doth a The difference betvveene a good Philoſopher & a charmer & Magician.good Phiſitian and a Philoſopher differ from a Charmer and Magitian, but in this that thoſe doe followe the order of God in his creatures, and their naturall dyſpoſition, and thoſe héero doe peruerte and ouerthrowe it, and wyll by woords, charmes and coniurations, chaunge their nature and bring them to other effectes, then God hath appointed them.

Euſebius.

By thy reaſons thou doeſt alſo abolyſh the vſe of the Sacramentes.

Theophilus,

That is an other thinge, foraſmuche as it is ordeyned of GOD, The Sacramentswho maye make hys creatures to ſerue to what it pleaſeth hym. For hée which is the Lord, may vſe them eyther after that order as hée hath appointed them of nature: or miraculouſly, aboue nature. Although, that who ſo would attribute vntounto the water of Baptiſme, or vntounto the breade and wine in the Lordes ſupper, that whiche you doe attribute vntounto your waters, ſaltes, fires, inceuſe, and waxe, ſhoulde bée greatly to be rebuked. For all the vertue and efficacie of the Sacramentes doe depende of the promiſe of God, of which you hauehave nothinge in your ceremonies, invented and forged by your owne ſence and vnderſtanding, wythout the worde of God, no more then the Magicians and enchaunters hauehave in their witchinges and inuocations. Wherefore we cannot repute and take ſuch ſuperſtitions followinge the manner & forme as you doe holde, but for ſuch, as thoſe hauehave bene of whiche you hauehave taken the example.