affirmeth that all things our Sauiour did be not written insomuch that if they were he supposeth the world would not be able to containe the bookes but what if we had neuer had Scripture left vs should we not haue beleeued the mouth tradition of the Church who was beleeued and taught her children to beleeue and followe her before any Scriptures were written whereof wee want as appeareth some part of that which the Prophets and Apostles writ and left vs and those parts we haue as they be most speciall rules testimonies directions stayes for the Church so we beleeue keepe them with all reuerence as deliuered vs by the Church For infallible truth whose authority chiefly moueth vs so to do Now these traditions are nothing but godly precepts orders vses rites ceremonies and infallible truthes of Christ God his Saints and Sacraments due administratioÌ„ of the same which we receaue by word of mouth without writing of our forefathers as they did of theirs froÌ„ one generation to another from Christ his Apostles time HereupoÌ„ S. Austen giueth this notable rule that when any thing is generally receiued of the whole Church the first beginner or author whereof caÌ„not be found out or is vnknowne acknowledge that for certaine for an apostolike tradition we are to beleeue it as certainly to be true as though it were written in the Scripture For the church was and traditions were as I said before the Scriptures was Nay saith an holy Doctor and blessed Saint what if the Scripture had neuer beene should we therfore not haue beleeued the Churches traditions Nay saith S. Augustine I woulde not beleeue the Canonical Scripture or gospell but that the Churches authority mooueth mee thereunto Se here of what authority the Church is vnto whome the word written is but a rule and stay as it were When S. Paul had taught the Corynthians 1. Cor. 11. â—4 the truth of the blessed Sacrament of the Altar forewarned them of some abuses amongst them about the same he tolde them that at his comming hee woulde dispose and set in order other things about administration of the same which what he did therein it is not written yet wee are to thinke hee vvas as good as his promise And therefore many things vsed at Masse this day as the holy canon and other ceremonies we no doubt haue theÌ„ by the institution of Christ and Apostolical traditioÌ„ For though the Church according to diuersity of times what she thinketh most fit to edefie the people may alter especially some externall rites and ceremonies or put to as she thinketh best yet there be certaine thinges she neuer doth nor will alter as Christs wordes therein and the traditions of the Apostles wherefore I am bound to beleeue the Church as vvell when shee saieth of tradition this is the worde or deede of Christ or the Apostles as when shee telleth me of the Scripture this is GODS word which Scripture we reuereÌ„ce more then any people in the world as I declared before but not the Scripture but the false vnderstanding is to be blamed againe though the Scripture be profitable to instruct teach and the like yet many other thinges that be not written be expedient necessary to be knowne as the word Trinity is not written in Scripture yet necessary to be knowne and beleeued where S. Iohn saieth in the Apocalips that no man shall adde or put to that booke or draw from it he meaneth that no man ought to corrupt his writing in that booke or anye other bookes of the Scriptures nor pull out any bookes but Heretickes as ProtestaÌ„ts and the like not only corrupt the text of Scripture both by false translation and false vnderstaÌ„ding them as of late hath bene proued to their shame if they had any but also mangle pull out a number of bookes of Holy Scripture that make against them as I declared before wherefore vppon them and such as they be that so adde and pull out of holy Scripture must needes lye that heauy curse God by S. Iohn threatneth against such euill men deprauers sacriligeous robbers and defacers of the Scriptures and GODS word Chap. LXVII Of God that he is one in substance and three in persons and of the horrible blasphemy of heretickes Athistes against his diuine Maiestie BVt some other hereticks of this time haue neither lest Christ nor God the blessed Trinity vntouched One heretick blasphemeth and compareth the blessed Trinity our most mighty and mercifull Lord God one in nature and substance but three in persons which S. Iohn calleth the father the word the Pater ver bum Spiritus Sanctus holy Ghost These three saieth he be one that is as I saied three persons and one God of one substance power and eternity these diuine persons I say that horrible and most monstrous heretick compareth to Cerberus the dogge of hell with three heads oh blasphemy whie doth not the earth open Oh mercifull Lord God long patient Other like men there be that worse then beasts desier to dispute whether there be a God or no a thing that very heathen men hauing vse of reason neuer scarsely doubted of For I neuer read or heard of any nation for the most part so barbarous but it either worshipped a true God or a false God but see how sinne heresie hath blinded mens harts O if Atheists would but lift vp their eyes to heauen and behold the heauens that all Philosophers and Astronimers know by reason neuer cease mouing and how one plannett or orbe hath superiority or domination ouer another and how the lowest and al the rest be in continuall circuite moued by force and vertue of the highest that primum mobile if senseles men I say would but only consider this common plaine knowne naturall reason they in the end might finde some first chiefe mouer aboue the rest so when mans minde is so high it can attaine or reach no further that incomprehensible thing so farre aboue the reach of mans reason is God summum perenne bonum that most high chiefe essentiall and endles goodnes the beginning of all thinges yet of himself without beginning orend that containeth all thinges and whome nothing not heauen and earth can containe or holde and yet whole and perfect God in all and euery part of heauen and earth whose mighty power reacheth to the vttermost coastes of that bottomles lake but alas what neede I say this to Christians and yet there be that goe vnder that name in our country too that call these matters in question with no lesse vanity and leuity would GOD with no more blasphemy then to talke of Robin Hood these be such whereof the Prophet speaketh dixit insipiens in corde suo c. the foolish man said in his hart there is no God Chap. LXVIII Of hell and of the iust punishments therein for sinne without release for euermore AND truly a number of
yea Mahomet and Sergius with all old Heretiks may as well alledge as Luther Caluyn Beza which that learned assembly seeing might well be ready with handes feete out of their company to explode yet Beza so vnable to defend his Maisters or his owne calling and yet so frontlesly still auouching the same to be by election of his people A learned diuine of Paris then vrged him to giue but one instance from the Apostles time of such an election or vocation which Beza plainlie confessing though such an example indeede could not be giuen yet still he shamelesly affirmed that his doctrine by the number of those he conuerted were sufficient to declare his lawfull calling yea miraculous as great a miracle as said Sir Thomas Moore as to see a stonefall downeward as though people of all nations be not euer most prone to imbrace licentious liberty especially vnder the pretence of vertue and authority as appeered in Mahomet and others who haue had greater flocks following them then yet Luther Caluin and Beza haue But the truth is as it most euidently appeereth by the Scriptures the tradition of the Church vniuersall and all true Ecclesiastical writers none euer from the Apostles time to this day haue or can be as true Pastors lawfully called sent and ordained but such only as can shew their vocation and lawfull succession from and of the Apostles or Apostolik men As S. Paul for example made Timothy Bishoppe and Timothy others so such Bishoppes as can lawfully shew their succession from the Apostles may by the approbation of CHRIST his Vicar especially make other Pastors and Bishoppes to teach feede and gouerne the Church of GOD as sonnes lawfull heires and successors to the Apostles And so bicause the heretiks haue neither miracles lawfull succession nor ordinarie vocation seeing withall how the claime of the consent and election of the people for their vocation and mission is so friuolous and vaine yea most shamefull as against all authority of the Scripture and practise of the whole Church whose name is yet of such authority that they dare not auouch that any can be saued without it See now another shift as it were the last refuge deuised though by some forraigne heretikes yet now chiefly of late by one Buny and many of such ministerly companions which is this forsooth that Lutherans Caluinists Papists Protestants and all be but one Church and why But bicause say they we differ but in some small points but in the chiefe articles and â—nbstance of our religion do agree well I will omit heere to set downe how well the Lutherans and Calâ—inists agree when as Luther to his dying day as appeareth by his vvritinges yet condemned Zwinglius to the pitte of hell and all his followers and so in like manner the Caluinistes the Lutherans to let these men and infinite moe Heretickes of this time agree amongst themselues who al make one Church indeede but the Church of the malignant only that is the Synagogue of Sathan and to lett heere passe also schismatiks who though they agree with the Church of GOD in true faith yet most miserable meÌ„ they cut themselues off from the same church in doing contrary to her lawes and precepts and so by their owne iudgement alas condemne themselues in that they best alowe This only I say against the Lutherans Protestants and all Heretikes in the world you vncircumcised Philistians what haue you to do with the host of the liuinge GOD the Catholicke Church which you blaspheame contemne and by all meanes possible goe about to depresse rent and teare a sunder can any be trulie accounted a lawfull subiect and due member of that common weale the soueraigne Prince whereof he betrayeth defieth and with all hostility impugneth can any be called a naturall and dutifull child to his mother that with Nero goeth about to exenterate rent or teare her bowells asunder or shal he be heire in his fathers house that weary of his fathers good ordinances life and discipline becommeth a paracide shall that Shepheard haue his hyre at the yeares end that stealeth and deuoureth his Masters sheepe or shal that member be left in the body that being become pestilent and contagious would corrupt spoyle and destroy the rest Or to be briefe can any ingenuous or generose honest wel minded Husband accept those children preferring them to as good portions as his owne which his wife confesseth to be conceiued in adultery Then surely will Christ accept protestantes for children of his Church which she his deere and most faithfull spouse so iustly execrateth and abhorreth as bastard slaues for corrupting his word with adulterous doctrine for abolishing his Sacraments persecuting his seruants prophaning his holines and extreame horrible blaspheamy of his holy name what I say shall ProtestaÌ„ts be with vs meÌ„bers of the Catholike Romane Church whom they so blaspheamously terme the whore of Babilon whose head Christs Vicar they call Antechrist scoffing at him in their rimes and jests deriding him vpon stages rayling on him in their pulpits yea joyning him with the Turke in their new made Psalmes saying from Turke and Pope defend vs Lord teaching â—o their children from their cradels to sing and pray against the Vicar and substitute of Christ in their new congregations as the olde cankred Iewes teach their young bâ—oode to pray and blaspheame Christ in their rotten outworne Synagogues nay the Lutherans in the beginning much more now their followers being come to the perfection of the fift Gospell preferred the Turke before the Pope wishing rather to liue vnder him then vnder the Popedome nay haue not Protestants of late shaken hands with the Turke wishing him all good successe in his affaires yea some of the chiefe Princes amongst Protestants as appeareth in their letters making him an open gappe to their powers to inuade all Christendome vvil these be accounted children of the Catholike Church that thus goe about might maine to ruinate her whole corpes by worde and sworde nowe at length as their first father Luther at first dash went about to cutte off the Popes head when the Lutherans draue For that army coÌ„sisted most of Lutheran hired Souldiers out of Ger many for whose out rage against Rome Ca rolus 5. was not to bee blamed they making spoyle of that holy Cittie against his will him into the Castle of S. Angele sacked Rome robbed the Churches and made themselues Cardinalles of derision in the Popes Pallace yea made hauock of all vvhich yet by GODS just judgment they long enjoyed not For as their chiefe Captaine ascending the wall died a sudden death so the rest of that sacriledgious army within a few moneths after lost all yea the most of them dyed miserably O impudencie be these children of that Catholike Church with vs that thus like vipers indeuour to burst her bowelles asunder yea most tyrannically cut out of her very breasts whereof notwithstanding her holy and sweete spouse Iesus her
it but that it condemneth flatly their damned heresies theÌ„ they put out of Gods word holy Scripture whole bookes as namely this booke of the Machabees whereout I tooke the latter authority which booke as certainly is Gods word as S. Iohns gospell For who kept for me vndefiled from others writings S. Iohns gospell or how do I know it to be the worde of God but that our holy mother the catholike Church hath kept it for me and teacheth me that it is Gods word which church telleth me as certainly that these books of Scripture that so plainly make for prayer for the dead be also the word of God If therefore I beleeue the holy Church in one why should I not aswell beleeue her in the other as therfore I am certain by no other meanes but by the Churches authority that S. Iohns Gospell is true and Gods worde so by the same meanes I knowe most certainly euery Christian is bound to beleeue this book of the Machabees other the like that heretiks dâ—ny to be the word of God Thus you see then we haue the plaine worde of God that it is a good and healthfull thought to pray for the dead yea our Sauiour himself teacheth there is a place a man shall not come out of it till hee haue paid the last Math. 5. 27. 12. 32. farthing after which once paid a man may come out but in hell a man shall neuer haue release wherefore our Sauiour speaketh this of Purgatory The same is taughâ— by S. Pauls doctrine also where 1. Cor. 3. 13. he compareth pure works vnperfect works the one to golde and siluer the other to wood haye stuble and sayeth that the fire shall trye of what qualitye euerye mannes worke is The like I could proue by the same Apostle and others the Apostles in other their writinges in holye Scripture but I make hast neither can I stand to alleadge authorities of holy Doctors for this mater it is needlesse their works be full S. Augustine as it is most plaine in his books of Confessions prayed and desired others to pray for Monica his mother departed yea he wrote a whole booke of prayer and care to be had for the dead if we consider what holy men did of olde to avoide this cleansing fire of Purgatory in the next life it is strange Historia AngloruÌ„ and almost incredible Saint Bede maketh mention of one that beeing in a traunce or extasie paste this life sawe some glimce of the ioyes of the blessed and of the paines of those in Purgatory by Gods sufferance returning backe to his body he euer after tooke such penance that it seemeth intollerable somtime standing in colde nights in freesing water euen to the chin his friends would aske him why hee so greatly punished himself he would answere no otherwise but meekely say I haue seene or felte more paynes or colde and suffered harder thinges meaning no doubt of the paines in Purgatory in the next life This same holye Doctor maketh mention likewise of a Religious Priest saying daily Masse for his brother that he thought dead but in deed bound prisoner being taken in warres howe euery day at the holy oblation at Masse his brothers chains burst asoÌ„der Many such strange miraculous visions reuelations it pleased God to shew of olde and later time also manifestly declaring Purgatory That which helpeth them there is chiefly the holy sacrifice of the Masse because that B. Sacrifice is of most vertue most holy and of it selfe pleaseth God also fasting praier almesdeedes pilgrimage and the like godly workes deuoutly performed be healthful for the faithful departed so likwise be pardons of Pope Bishops rightly applied auailable for the same which pardons that we may auoide those paines in the next life it is very good meete and expedient we seeke for in this life not so to get pardons that we should be loyterers our selues do nothing for so pardons little auaile For they profitte not but to those that be in state of grace and well disposed to receaue them Chap. XLV Of Pardons and what they are whereof they come in what sort they be auaileable both for the liuing the dead NOwe what these Pardons bee that heretickes so slaunder you shall better vnderstand First our sinne after that by the Sacrament of Penance as I haue said before it bee forgiuen yet some satisfaction and penance remayneth therefore which if it bee not done in this life it must be done in the next because God as he is mercifull so is he just and will haue vs do something of our selues insomuch that for some one deadly sinne of auncient time nere vnto the Apostles time were 7. yeares of penance enjoyned which if a man in this time should doe for euery deadlie sinne his life would not endure a fewe persons excepted whome God preserueth from those greater sinnes verie rare to bee founde vpon earth These Pardon 's then of the Pope bee not properly forgiuenesse of sinnes but of the paine due vnto sinnes The reason is because the Church that hath authority from God justly to inflict satisfaction penance for sinne the same Church likewise hath power giuen her to release such paines and satisfaction that bee of Gods iustice laide on vs for sinnes and the Church that in the Sacrament of Penance by her Priests hath the authority from Christ to forgiue sinnes the same Church likewise by God hath authority giuen her by meanes of Pardons and fuffrage to release the paine due vnto sinne Now the Pope being head of the Church is chiefe dispensator and steward of these PardoÌ„s they be properly called the treasure of the Church that is specially graunted out of the merits of Christs PassioÌ„ his holy Saints For this is to bee vnderstoode in euery good worke that there be 2 thinges the one is merit and rewarde that properly appertaineth to the doer procuring him greater glory another thing in this worke is satisfactory penance or paine due vnto sinne which sinne first our Sauiour Christ was voide of without all sinne of his owne vertue and so was his B. Mother by his special grace euer preserued from all sinne and many of the Virgins Martyrs and great friends of God did more penâ—nce a great deale then euer their sinnes deserued herevpon the holy Apostle saide Adimpleâ— ea quae desunt passiâ—num Christi I fulfill Col. 1 24. saith he those thinges which be wanting of the passions of CHRIST for his body which is the Church Lo S. Paul did fulfill or satisfie those thinges that were wanting of the passions of Christ not for the redemption of the worlde for Christ therein needed no helpe-fellowes for his Passion had bene enough for many worldes but that which hee fulfilled of the passions of Christ were satisfactions paines or penance which euery one for himselfe that he may suffer with Christ and so bee pertakers of the
many And therfore whether the Priest or another giue you that be lay persons wyne in the Chalice or in some other â—up you must take it as no part of the Sacrament but as wyne only to wash your monthes that none of that holy Host the body of our Lord remayne in your mouth still for in the least part or particle of the holy Host is perfect Christ wholy his body bloud wherefore lay men receaue the Sacrament as fully that receaue vnder one kinde as the Priest doth that receiueth vnder both therefore lay people are to content themselues with the foode their holy Mother the Church giueth them who knoweth best how to feed her children and will giue them that which is meete and dispute no further For heretickes disputing for the Chalice to receaue it as well as Priests disputed so long that in the end they denyed body bloud all of Christ in the Sacrament from which damnable heresy and blasphemy God blesse all true Christians Chap. LXV Of fasting and the fruits thereof and how it hath bene vsed and commended by Christ and his Saints and how it is commanded vnder paine of sinne by the Church and to what persons how such as disobey the Church in this precept of fasting or any other disobey Christ. VVE read moreouer in holy Scripture fasting highâ—y coÌ„mended yea Moyses Elias our Sauiour fasted sorty daies insomuch that wheÌ„ any great graces were to be giuen to men or any reuelatioÌ„s or strange visions made to the Prophets it was commonly done to them in fasting Insomuch that looke as by eating we fell out of Paradise So by fasting Christ began our recouery againe affirming one Diuell there was that Mar. 9. 29. could not be cast out but by prayer and fasting Many other vertues there bee which I cannot stand to reckon as chiefly modesty temperance liberality and the like that followe of fasting whereas drunkennesse and belly cheere is the nurse of all vice and destruction of body and soule When as then fasting is so highly commended the holy Church seeing the slacknesse and indeuotion of some that would neuer fast vnlesse they were commanded and besides that all thinges might be done in order and that we may to our greater fruit and merit as all members of one body suffer altogither and ioyne our selues togither in fasting hath ordayned the lent forty daies fast by the example of Christ and very tradition of the Apostles Likewise in England onr custome bindeth vs to fast Fridaies and abstayne from flesh on Satterdayes So likewise the Church commandeth at foure times in the yeare to fast that so by prayer and fasting not only the holy Ghost may be more plentifully powred downe vpon them that then receaue holy orders but also that we may pay to God at such times tithes of our bodies and soules in thanksgiuing for fruits of the earth fruits of his grace as wee doe in the Crosse or rogation weeke with solemne procession which or the like S. Gregory vsed in Rome against plague and pestilence as this rogation weeke was first ordayned by another holy Bishop to that end and after receaued of the whole Church to pray for the liuing and the dead and to arme vs against all incursions of the Diuell both bodily and ghostly As for the ember daies so called of our ancient forefathers in this country because of those fasting daies meÌ„ eate bread baked vnder embers or ashes these solemne feasts I say at foure times in the yeare haue beene in vse aboue these thousand yeares as by S. Leo it euidently appeareth and as may be proued by many other ancient Fathers and so solemnly kept in the Church for such good purposes as aboue said So likewise many other Eues of our Lady the Apostles Martirs are to be obserued of great antiquity and most ancient custome teaching vs thereby that as by fasting the Eues of Saints here we must keepe holy the daies after that is their feasts in earth so by penance patience and long sufferance in the day or shorte time of this life wee after may keepe a festiuall day that is possesse eternall ioy and glory with God and his Saints in the kingdome of heauen Yet shee as a discreete mother commaundeth none to fast but as they may for shee beareth with poore labouring men that are not able with fasting to worke those the Church doth not constrayne though of deuotion in our country the poore plough-man after his manner would fast as deuoutly as Priest or King and doe his worke neuerthelesse The holy Church likewise beareth with children old folkes sicke folkes women with child or with any such that haue lawful impediment though it be meete they do it with leaue of the Priest These holy feasts lolhards heretiks spightfully breake in despight of the Church but as often as they doe it they offend deadly For Christ our Redeemer and law-giuer as he commendeth fasting by his word and example though he set downs in the Gospell written no prescript daies or certaine daies of fasting yet he in the Gospel expresly commandeth vs to heare and obey the holy Catholike Church who vpon due consideration as I saide setteth downe certaine daies and times of fasting which Church whosoeuer wil not obey he disobeyeth christ who biddeth vs account such a disobedient person that wil Mat. 18. 17. not heare the Church no better then a heathen man Now therefore then as I said before the holy Church commandeth vs to fast on such and such daies which commandement of hers whosoeuer breaketh he breaketh Christs commandement that biddeth vs obey his Church and therefore heretickes that breake fasting daies and lent commanded to be fasted by Christs holy church yea and that of contempt are to bee accounted no better then Heathens Turkes though it be not the meate as vncleane that entreth into the mouth but the disobedience in will and act that displeaseth God and hurteth the soule Chap. LXVI Of traditions whereof they came and what they be of what authority and that by tradition and and authority of the Church wee know the Scriptures to be the word of God which be euer most reuerently preserued by Catholickes but euill vnderstood corrupted yea some quite razâ—d out by Heretickes THE like is to be said of those that of spight breake any of the rest of the holy canons statutes and precepts of the Church as those that marry out of due season heare not or desire not to heare Masse on the Sundaies when they can and will not come to it and the like For Infidels likewise those are to be accounted that will not beleeue and follow the traditions of the Church which heretickes scoffe at and yet S. Paul saith stand and holde the traditions 2. Thes 2. 15. 1. Cor. 11. 2. Ioh. 2. 3. Ioh vlt. vers 25. which either you haue learned by our speach or writing Yea S. Iohn in the holy Gospell
at once but only declareth an infinite and almighty power of God and that diuine honour is due hereunto pag. 226. chap. 26. Of the B. sacrament of the Altar shewing how conueniently it was ordayned for our reparatioÌ„ what preparatioÌ„ we ought to make to the same p. 262 chap. 27. Of the Manna the paschall Lamb and other figures of the B. sacrament pag. 269. chap. 28. Wherein is touched how this sacrament is also a sacrifice daily vnbloudely offered by Priests propitiatory for the quicke the dead that it is the only saerifice whereby God is chiefly honoured and worshipped pag. 274. chap. 29. Of the great loue and humility of Christ in this B. sacrament of the deuotion of Christians of olde towardes the same pag. 281. chap. 30. Contayning a briefe recapitulation of things touched in the treatifâ— of this sacrament declaring that lay persons be not dâ—frauded of the bloud of Christ nor healthfull fruit of the sacrameÌ„t in receiuieg vnder one kind p. 288. chap. 31. Of holy Order what it is by whomâ— it was ordayned and of howe many degrees it consisteth and that no man rashly without due consideration ought to take vpon him the same pag. 305. chap. 32. Of the higher orders and hoâ—e necessary by Gods ordinance one head is ouer the rest pag 309. chap. 33. Of Gods seuere punishment of dâ—uers for arrogating to them-selues Priestly office and howe wee are to obay our Pastors pag. 318. chap. 34. Of the goodly order of the Clergy and Monarchy of the Church and of the Anarchy and disorderly confusion of heretikes pag. 325. chap. 35 Wherein is more at large described the Babilonicall confusion of sinne and heresie how God hath blessed this Couâ—try of old for honour obedience to the Church Priesthood pag. 330. chap. 36. Of Matrimony and what it is and when it was ordayned of the chiefe good ende effect thereof how Virginity is preferred before it also of vowed chastity annexed to priesthood p. 336 chap. 37. That vowes may be lawfully meritoriously made and ought to be kept and that Matrimony is a bande inseparable during life and wherein it consisteth pag. 342. chap. 38. Of extreame Vnction that it is a Sacrament and ordeyned by Christ taught by S. Iames practised by the Apostles and Apostolike men pag. 345. chap. 39. Touching briefly by the way the matter of Iustification and by whome howe we be iustified pag. 350. chap. 40 Of Predestination and that as no man is saued without Gods grace So no man shall bee damned without his owne fault and that wee mâ—st not curiously dispute hereof pag. 357. chap. 41. That man hath free will that Gods Commandements are possible to be kept that euery one must work his saluation with feare trembling pag. 361. chap 42. Of Christs descending into Hell of the intollerable blasphemy of heretikes against Christ in this point pag. 365 chap. 4â— Of Purgatorie what sort of people be therein punished and for what mâ—nner of sinnes defects they be there detained and thâ—t Prayer Sacrifice Almes-deeds and the like bee healthfull for the departed pag. 367. chap. 44. More at large of Purgatory prayer for the dead how heretikes noâ— only corrupt but deny thâ— playne scripturs in avouching the contrary pag. 371. ch 45. Of PardoÌ„s what they are wherof they come in what sort they be auaileable both for the liuing the dead p. 376 chap. 46. By what meanes Pardons may be applyed to our soules and that we must iustly doe that which is appointed vs to be pertakers of the same pag. 380. chap. 47. Of Excommunication how dreadfull a thing it is how heretikes being excommunicated in the higbest degree their excommunication of others is ridiculous contemptible pag. 384. chap. 48 Of some abuses about Pardons and of the late reformation of the same and of the couetous humors of English Ministers pag. 385. chap. 49. Exhorting all to doe their Penance meekely heere and not to trust to much to the helpe and praiers of their friendes left behinde pag. 387. chap. 50. Of Pilgrimage proued by examples of Christ his seruants pa. 390. chap. 51. Of the reliques of Saints reuerently to be vsed and kept of miracles wrought by meanes of them pag. 392. chap. 52. Of honour inuocation of Saints and how Saints pray for vs may heare and releeue vs by their prayers as also that our prayers to Saints their intercession for vs is no iniury but glory to Christ ouâ— Mediator pag. 397. chap. 53. Declaring how God for his holy seruants sakes heareth our prayers and how the holy Fathers of olde prayed to Saints pag. 403. chap. 54. Touching by the way the blessed Virgin our Lady and the iniuries done vnto her pag. 406. chap. 55. Of Images and of the Crosse of Christ and of the reuerende laudable vses of the same pag. 409. chap. 56. Of Seruice in the Latin tongue and how meete conuenient it is that the Scriptures be reserued seruice said in the auncient sacred tongues pag. 413 chap. 57. Wherein the Apostles wordes touching praying and preaching in vnknowne tongues are expounded and of the goodlye order of the Churches seruice praâ—ing singing praising God night and day in her cannonicall houres feastes and times of the yeare pag. 421. chap. 58. Of the Beades of the fifteenâ— misteries of thâ— Râ—sary or our Ladies Psalter of the great good spiritual fruit by deuout saying the same pag. 424. chap. 59. Of the Aue Maria how it is a most deuout prayer gratefull to God ioyfull to Angelles terrible to the Diuel most healthfull and comfortable to all mankinde pag. 427. chap. 60. Of diuers holy ornaments and thinges belonging to the Church as of lightes in churches of Insence Dedication of churches and such like godly ceremonies pag. 429. chap. 61. Of Religious persons of their sanctity leaâ—ning and perfection of life and of the vo â—es of pouerty châ—stity and obedience which make a religioâ—s man and of the heauy in â—gemeâ—t of God to vowe bâ—eakers how our Lady vowed virginity pag. 433. chap. 6â— Of holy Water and how creatures being blessed by the word of God miracles sometimes by the same be wroughâ— to the expelling of Diuels and confâ—rmation of Christian religion pag. â—40 chap. 63. Of holy Bread giuen the people iâ— remembrance of that most blessed Sacrament and in sâ—me sort taught vs by Christ in those lâ—aues blessed aâ—â— multiplyed by him in the desert pag. 442. chap. 64. Of receâ—uing vnder one kinde aâ—d how the same frâ—ite is reaâ—ed by onâ— kinde as by both anâ— that peace vnity and charity is the ende of this blessed Sacrament pag. 444. chap. 65. Of fasting the fruits therof how it hath beâ—e vsed coâ—â—â—nded by Christ his Saints how it is commanded vnder paine â—f sin by the church to â—hat persons how such as disobey the Church in this precept of fasting or any other disobey Christ. pag. 447. chap. 66. Of traditions whereof they câ—me what they be of what authority that by tradition and authority of the Church we knoâ— the Scriptures tâ— bâ— the word of Gâ—â— which be eâ—er most reuereâ—tly preseâ—ued by Catholickes â—ut euill vnderstood corrupted yea sâ—me quite razed â—ut by Heretikes pag. 452. chap. 67. Of God that he is one in substance and three in persons and of the horrible blaspheamy of heretikes and Athistes against his diuine Maiestie pag. 457. chap. 68. Of Hell and of the iust punishments therein for sinne without release for euermore pag. 459. chap. 69. Of Heauen which worldlinges contemne how we may obtaine it and of the glorious and most happy estate of the body with the soule for euer after the generall resurrection pag. 462. chap. 70. Of the Pope that he is the Vicar of Christ and lawfull successor of Saint Peter pag. 465. chap. 71. What most admirable vertuous holy zealous and most worthy and charitable men many Popes haue beene of old and of late yeares also euen to this present day pag. 468. chap. 72. Wherefore he weareth his Crowne is borne of meÌ„s shoulders suffereth deuout persons to kisse his foote p. 472 chap. 73. Why heretikes haue euer slaundered the Pope and how God turneth their malice to the benefitte of his elect and how herâ—tikes be forâ—runners of Antichrist and of Christs victory ouer his enemies in his Church pag. 475. chap. 74. Of the assistantes of the Pope as first of his Cardinals and why they be so called also of religious men Priests and Godly men of this time that dyed Martirs and of the dying obstinately of heretikes pag. 479. chap. 75. Of Antechrists forerunners of his false lying signes deceits of his intollerable Luciferian pride subtility and short raigne though most violent persecution of his life birth death and ministers pag. 483. chap. 76. How the Diuell Antechrist be compared to that monstrous serpentinâ— tayled Dragon drawing numbers with them into euerlasting perdition and that one certaine man Antechrist is yet to come though hee hath many fore-runners pag. 486. chap. 77. In a fewewords touching the chiefe matters that haue beene spoken in this treatise how the vnlearned especially in matters of religion ought too leaue disputes and simply to beleeue the truth founding themselues in Christ and in the Catholike Church pag. 490 chap. 78. Against Schisme that it is altogither vnlawfull and forbidden vnder pame of daÌ„natioÌ„ to goe to the churches of heretiks or schismatiks to their prayers sermons sacramâ—ts spirituall exercises or many sort directy or indirectly to coÌ„municate participate yeeld consent or assent to the same also a precaution is giueÌ„ to beware of dissembling Catholiks which indeede are Schismatiks pag. 495. chap. 79. Admonishing to amendment of life seing the time â—s short and the houre of death vncertaine when as ignorance shall excuse no man pag. 517. chap. 80. How though euery one ought to be prepared to suffer yet none ought rashly to cast themselues into teÌ„ptation but if â—e be called thereunto then we ought to be most glad to suffer as beeing Gods caâ—se we suffer for pag. 525. A short treatise against Adiaphorists Neuters and such as say they may be saued in any sect or religion and would make of many diuers sects one Church pag. 537. FINIS
a Mat. 20. Mar. 12. Luc. 20. citty set vpon a hill to a tabernacle set in the sunne that cannot be hid Againe he biddeth vs if we cānot amend our brother by brotherly correctiō Totel the Church which if he will not heare account him as a Heathen and Publicane saith christ But how should we tell that Church or howe should a man hear that church that can neither be seene nor heard but is inuisible as the heretiks would haue it Wherefore you see how slender a shifte this is of them who like theues that hate the light would haue the Church inuisible contrary to Gods word his holy Gospell which biddeth vs to haue recourse vnto it in time of neede as the sure foundation and piller of truth so euident and plaine that it may and might euer and shal be seene to the worldes end euen frō the rising of the sunne to the setting of the same againe as was foretolde by the Prophets Hereupon the Apostles write their epistles to such and such Churches and to the whole Catholike Church as in particular to the Romanes the Cor. the Ephes c. as visible that may be seene that is This position of theirs heretiks I meane denying the Church to be visible is so false that before Christs time whē things were but in shaddowe and figure yet was there euer an opē visible Church of God whereunto men might haue recourse in all doubtes especially since Moyses as appeared in Elias time whē it was so sore persecuted that he cried out Relictus sum ego solus I good Lord thy seruant am lefte 3. Reg. 19. alone and yet aunswere was giuen him by God that he had left 7000. in Israell besides the wel known citty of Ierusalem Cath. Iuda that neuer bowed knee to Baal Loe a visible cōpany at al times yet in the visible church we be taught by Scriptures there be both good bad as appeareth by that parable of the gospell the Kingdome of Heauen that is the Church of God which in holy scriptures is sometimes called the Kingdome of heauen is compared to a field where Mat. 13. good corne cockle and weed grow together which our Sauiour the good man of the house his Church bad let grow both to gether least in weeding out the cockle the good corne also should bee bruised and plucked vp but in the end of the world then will he by his Anglles gather his good corne his elect people and bind the weed that is the wicked in bundles to be burnt with vnquenchable fire For God suffereth wicked men as saith Saint Augustine to liue amongst the iust that either they may be conuerted by their example or else good mens patience by them may be the better exercised In an other place the church is Mat. 13. compared to a net cast into the Sea gathering good bad fishes so likewise to the threshng place wherein is both corne chaffe So that you see how false the heretiksb e how contrary vnto the Gospell whereof before the simple and vnlearned eares they so brag that would haue the church inuisible that no man might see their wily deceits and would haue therin none but good wheras in their Church can be none but bad but we that by gods grace be catholikes doe according to Gods word affirme that in his holy Church be many good none good but onely those of Gods Church yet amongst those good be some euel til the last day of paiment when the goats and lambes shal be shed or seperated by the good sheapheard a sunder so that Gods Church is visible that is open to the whole world to be seene and knowne and shall so continew euen til the end of the world take then this for the second most certaine marke of the true Church of God that our Catholike and visible church is of the greatest Antiquity and longest cōtinuance Wherfore none but our church is the true spouse of Christ Chap. IIII Of the third certaine note of the true Church The third most certaine note of the true church is vnity and consent in all matters of Religion For as there is on God as I sayed in the beginning so one onlie truth proceedeth from him hee is not the author of dissention but of peace as therefore there is one God so is there but on Church his only spouse For thus hee saieth in his Canticles Vna est Columba mea c. My doue is Cont. c. 6. one as shee is one so is shee not nor cannot possiblye bee deuided into diuers sectes factions and opinions in faith and Religion forso shee shoulde not bee one but manye and so not of God which is one and hath chosen her for his onely spouse and euer according to his promise guideth her with his holye spirite saying Her◠Heb. 13. 8 hodie ipse in secula who is one and the same yesterday to day and for euer heereupon it commeth that by the guiding of Christes holye spirite euer resident and directing his Church that therein is not preached one faith this daye another that nowe this yeare one thing an other yeare an other as Heretikes doe that can neuer agree among themselues in opinions but the same faith that was taught in the beginning by christ his Apostles in matters of Faith Religion the Church of God euer most soundly keepeth pure vndesiled as we be able to proue by authority of Gods wordes and all auncient Fathers and the same Faith that we Catholikes holde here in England the same they holde in Fraunce Scotlande Irelande Germany Poland Dalmatia Italy Spaine the East and West Indians and so to the vttermost coastes of the worlde not differing a iotte in points of religion and due administration of the Sacraments But if you see howe finely heretikes accord you shall see them like Samsons foxes with sire tyed in their Iud. 15. tayles together readye and of one accord to burne vppe the good corne of Christ but their heads quite contrarye from each one another readye to bite one another in peeces neuer agreing in opinyons but sharpely vvriting against one another condemning one another to the bottomelesse pitte of Hell For Luther that was their sirst father and broke downe the walles and so was fallen with pronde Lucifer from the kingdome of heauen frō Gods holye Church did hee long continue thinke you in one opinion with himselfe No for besides that in one and the same matter in some one booke he is contrary to him self he changed his opinions dayly to worse and that diuerse times For first of pride and couetousnes he founde fault at the manner of dispensing of pardons and in the ende denied the Pope pardons and all what said I Pardones Saints Sacraments to espeacially priuate Masse as he termed it and the most pure and vnbloudy Sacrifice of the Altar propitiatory both for the quicke and the dead and
same if we be not able to keepe them which to thinke or speake as heretiks doe of God which is all good and iust is most horrible blasphemie But one other kind of sinne there is which we call Veniall sinne as a light thought vaine worde and the like that deserueth not damnation nor is so grieuous in Gods sight and in such small sinnes the best commonly offende some more some lesse and as we oft diuerse waies fall therein so be there diuerse waies for our remedy as oft saying the Pater noster with sorrow and purpose to amend knocking vpoÌ„ the breast sprinckling our selues with Holy-water taking Holy-bread geuing Almes Fasting with many such charitable workes and the like yet we must abstaine from such little sinnes to as much as we may for feare of falling into greater yea and Christ saieth Of euery Math. 12. 36. idle word at the day of Iudgement we must make accompt therefore we had need flie all sinne as much as we may for the least sinne though it damneth not yet it darkeneth mans soule hindreth Gods grace and deuotion and if we doe not satisfie for it in this life we must be purged for it in the next before we can attaine the sight of God in that clensing fire of purgatorye thâ—t farre exceedeth all the payne and punishment in this world But for those great sinnes which be deadly neither Pater noster knocking knâ—eling nor any other ceremonies of the Church will serue without the holye Sacramente of Penance of which sins cheifly our sauiour spake Vnlesse Luc. 13. 5. you doe Penance you shall all perish Wherefore as I saied euerye deadlye sinne must needes be opened in confession with sorow of hart and full purpose to amend * Which confession before a We ought to be diligent to confesse all great sinnes for euen as a wound not well searched to the bottom though outwardly â—â—aled yet corrupteth the whole member or body so doth deadly sinne by dissimulation not opened in Confession infect destroy the whole soul 1. Cor. 11. 13. Preist ought to be breife simple plaine in humble sort entire or whole sorowful prepared to obey First breife it ought to be not with many wordes but necessary accusing no body but our selues in no sortexcusing ourfaults but plainly telling the truth and no more then the trueth In hnmble sort remembring that what we tell to the Preist wee speake as to God which confession must bee entire or whole that we tell not one sinne leaue another vnconfessed but confesse all as farre as our memoâ—y serueth for God forgiueth all or else none and therefore as we remember them we be bound to confesse and then God will forgiue that the rest And withall in ConfessioÌ„ euery one ought to be prepared to doe that is enioyned him to doe by his ghostly-father and for so iudging a mans selfe heere in this world a man at the day of iudgemeÌ„t shal not be iudged But if he wil not confesse himselfe to one man here theÌ„ at the last day shal his sins before God the whole world be laide before him to his vtter shame confusion endlesse daÌ„natioÌ„ therfore as S. Paul exhorteth vs. Let vs iudge our selues here that is by humble Confession and we shall not be iudged at the last day For God hath left a iudgement seat here of mercy in his Church before which if a man iudge him-selfe hee shall escape that straight iudgement at the last day if first he be losed quit here neither needeth a man feare to confesse for the Preist may not reueale or disclose any thing vttered in Confession no not for his life nor to saue or loose the whole worlde therfore if any man should be so vngracious to vtter any thing heard in Confession besides his perpetuall infamy and shame he should be suspended and degraded euer after from al Preistly office and function Wherefore none needeth to feare that his Confession shall be vttered Chap. XX Of whom the Sacrament of Penance was ordained that Preistâ— haue authority giuen them by Christ to forgiue sinnes and of the matter forme and effect of Penance THis Sacrament of Penance theÌ„ wherof lowly Confession is one cheife part was ordained by Christ wheÌ„ he gaue to his Church authoritie to binde and loose saying to his Apostles and Disciples and their lawefull successours to the worldes end Whosâ— sinnes you forgiue they be forgiuen Ioh. 20. 23 For that hee saied to them he saied to all as not suffering for their age only but for all persons in all ages to the worldes end saying to them and vs and the Pastors of his whole Church Euen as my father Ioh. 20 hath sent mee also I send yon So that his power that his father gaue him hee left to his Church the heads chiefly as namely to Saint Peter who when he first confessed Christ to bee the sonne of God in reward of his glorious confessioÌ„ he promised him first and chiefly authority to binde and loose sinnes as appeareth by the veâ—y wordes of the Ghospell saying Thou art Peter and vppon this Math. 16 18. 19. rockâ— will I build my Church and to thee will I giue the kâ—ies of the kingdome of heauen and whatsoeuer tâ—ou shalt binde in earth shal be bounde in heauen and whatsoeuer thou shalt loose in earth shal be loosed in heauen And then after his resurrection as appeareth by Saint Iohns gospell hee performed his promise saying to his Apostles when hee breathed vppon them Receiue you the holy Ghost Whose Ioh. 20. 23 sinnes you forgiue they be forgiuen and whose sinnes you hold they bee holden By which plaine wordes of Christ you seâ— in both places he hath giuen authority to his Church to bind loose sinnes as al holy fathers vpon these places do vnderstand But you must vnderstand that Preists as they be men doe not forgiue sinnes but as they be the ministers of Christ that is by his holy worde and vertue of the holy Sacrament as you see in Baptisme the Priest speaketh Godeâ— worde and sayeth I baptize thee in the name of the Father c. And so then by the power of Gods worde with water in that holy Sacrament the soule of the childe is washed and clensed from all sinne So when the humble penitent sinner commeth to the Preist and confesseth his sinne the Preist then vseth the word of God and saieth I absolue thee and so by the power of Godes worde and authority giuen him from Christ hee looseth the sinner from sin So that he which can beleeue his sinnes be forgiuen him in Baptisme I see no reason but hee may aswell beleeue his sinnes by Penance in confession and absolutioÌ„ be forgiueÌ„ him Neither ought any to doubt as some vnlearned foolishe Idiots some times doe whether Preists Bishops the lawfull successors of the Apostles and disciples of Christ haue
ful authority to forgiue sin as they had For euen as the lawful heire vpoÌ„ his fathers death hath the same power authority ouer his land people if he be a king that his father had EueÌ„ so to the worlds end the words of the holy Prophet be fulfilled in the Catholike Church the true inheritance land of the liuing Pro Psal 44. patribus tuis nati sunt tibi filii To these true sonnes and heires of the Apostles in the house of God which shall continew to the worldes end be giuen Apostolike power and authoritye to the same end which the Apostles had it Ad consummation Ephes 4. 12. sanctorum in opus ministerii To the edifying perfectioÌ„ of the Church of God which shall not wante her pastores and gouernours to the end As therefore God said once Increase and Gen. 1. multiply all things haue done so since as he said once to his Apost Go teach Mat. 28. 19. all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost and by those wordes Priestes to this daye haue had authoritye to teach and Baptize Euen so saying to his Apostles Whose sinnes you forgiue they be forgiuen hee gaue in those wordes authority to lawful Priestes to the worldes end to doe the same Thus you see by the plaine wordes of the holye Gospell Preists haue power giuen them to forgiue sinne by vertue of the Sacrament of Penance but they cannot knowe as lawfull Iudges in Gods stead what sins to forgiue and what penance to enioyne vnlesse the sinner confesse his sinne For no maÌ„ knoweth the secrets of mans hart but God alone therefore that a mans sins may be forgiueÌ„ he must confesse theÌ„ plainly to the Preist The minister then of this sacrament is a lawfull Preist with iurisdiction the forme is I absolue thee the matter called Remotior or the out ward matter belonging to this sacrameÌ„t be sins as wood is matter to the fire the matter of this Sacrament called Vicinâ—or or the inward matter is the sorowe of the penitent Contrition Confession and Satisfaction manye other thinges appertaine to this holye Sacrament of Confession that I cannot stand to reckon the fruites whereof bee many and vnspeakeable as that thereby wee be deliuered from damnation and to vs therby is opened the gates of Saluation thereby followeth purenes and ioye of soule and hart and to be briefe whereas before by sinne a man was the limme of the Diuell now by Penaunce he is made a member of Christ and childe of Saluation Those that bee Masters and haue charge of house-hold and children by experience know what the want of Confession bringeth a number vnto For in times past when the discipline of holy Church in Confession tooke place here in our countrey seruants children were affraid to offend God and that for confcience-sake did their labours as for God Hard it was to heare of a fellon executed a foure-score yeares ago at an Assise but now a number for want of due instruction feare of God make conscience of nothing so they may escape the halter Chap. XXI Of the most Blessed Sacrament and Sacrifice of Christs Bodie Blood substantially really truly vpon the Altar THe fourth Sacrament which is in the middest of the seauen Sacraments is the most high noble most excellent and worthy Sacrament that is the Sacrament of the Alter and as the sonne in the middest of the Plannets giueth light to the other starres and plannets and exceedeth the same in glorie So the blessed Eucharist wherin is Christ himself the fountaine of all grace excelleth the other Sacraments in dignity and is farre more excellent then any other Sacrament by how much the fountain exceedeth any litle riuer that proceedeth from it for in this most blessed Sacrament I say is contained the fountaine and wellspring of all grace and goodnes our Lorde Sauiour Christ Iesus himselfe his Blessed Body and Bloud who at his last supper when he was to depart this worlde the night before his Death Passion deuised the wayes meanes according to his promise to remain with vs stil leauing vs vnder the forme or likenesse of bread wine his very Body Blood in perfect memorie of his death and Passion Protestants other heretikes o monstrous blasphemous heresy holde teach you that this Sacrament is but only a bare signe figure remembrance of Christs Body and his death But we most stedfastly according to Christs words the gospel do holde beleeue as sure as Gods worde and the trueth cannot fail that the very selfe same Body Blood which was borne of the B Virgin Mary suffered death vpoÌ„ the Crosse is giuen vs in this B. Sacrament that it is not a bare peece of bread as it seemeth to the eye outwardly or is in the mouth by tast but far aboue reason contrary to our sensuall feeling wheÌ„ the preist in Christs persoÌ„ hath once spoken Christs words ouer that creature which before was bread it is theÌ„ wholy really substaÌ„tially turned into the very body blood of our redeemer christ by his mighty vvorde vvhich made all thinges of nothing and to vvhome nothing is impossible and this vvhosoeuer vvill bee saued barke the heretikes neuer so much to the contrary must stedfastly beleeue for vve proue it by Gods vvorde that cannot faile the Apostolike doctrine so to be First theÌ„ the foure Euangelists be plaine The sixt Chapter of S. Iohn hath so many plaine places vvhereby this holy Sacrament was promised that I cannot haue time to reckon them as in one place Christ there saith The bread which I will giue is my flesh for the health of the worlde for my flesh is verily meat my bloode is verily drinke he that eateth my fleshe drinketh my blood dwelleth in me I in him I will raise him vp againe at the last day vnlesse you eate the flesh of the sonne of man drinke his blood you shall not haue life in you Lo heare no figure or remembrance only is named as heretikes say I know not truly how our Sauiour coulde vse any plainer vvords againe in the other three Euangelists in as plain Mat. 26. Mar. 14. Luc. 22. vvordes is mention made hovve our Sauiour instituted or ordained this holy Sacrament in this manner the night before he suffred after he had made anend of the Paschal lamb and olde Testament hee tooke bread blessed and gaue to his desciples saying Take and eate for 1. Cor. 11. this is my Body likewise when he had blessed the Chalice he said This is my Blood Likewise Saint Paul affirmeth that that which he receiued of our Lorde heâ— gaue to the Corinthians for our Lorde Iesus saieth hee the same night hee was betraied tooke breade and giuing thankes brake and gaue to his disciples saying This is my
Body which shal be betrayed or deliuered vp for you so likewise he spake of the cup calling it his blood And both the Euangelists Saint Paul doe agree that Christ bad his Apostles sacrifice or doe that which he had donne in memorie of his death and Passion not to offer a peece of bread in memorie of his death and Passion for that should be to base and slender a memorie as the heretikes your ministers be-lie the truth but to consecrate sacrifice and receiue after an vnbloody maner the very self-same body that the day after was bloudely once for all offered on the Crosse there as a full price of our redemption and here as a mean to make vs pertakers of that high price and ransome there once bloudely offered here the very selfe same flesh and bloude that there once bloudely was offred but here after an vnbloudy maner not deuided or not cut in peeces as the Iewes vnderstoode and the heretikes doe blaspheme but whole Christ though reallye and substanciallye here present yet after a spirituall and deuine maner that cannot be sufficiently expressed in wordes not one Christ here other there or in heauen not one to day a nother to morow but one and the self same which was offred vpon the Crosse and now sitteth at the right hand of his father is daily offred vp here in the Church in diuers places at once that by the mighty power of his Godhead which is al in al * In saying vnited to his sacred Body Videtur praeposte ra locutio For his sacred Body is vnited to his Godhead not confounded but knit and ioyned together o insigne miraculum two natures in one person vnited to his sacred body to whome nothing is impossible Wee doe not substitute then or ordeyne many * There is but one Sacrifice though daily yea oft euerie day in the Catholike Church renued by the ministrie of Preists .. 1. Cor. 11. 26. Sacrifices of Christ as the heretikes be-ly vs for so we might be iniurious to his Passion but one and the selfe same sacrifice though different in the maner with that vpon the Crosse is daily here offered vnto God there once bloudely here vnbloudely by the ministrye of Preistes heere in earth to appease Gods wrath renue in vs the fruit of his death and Passion wrought by that sacrifice once all bloudy vpon the Crosse for all Doe this that I haue donne saith Christ in memorie of me that is you shal represet or shew by this sacrifice the death of our Lord as sayeth S. Paul to his comming againe By which wordes of Christ Doe this that I haue donne he gaue his Apostles and Priests authority to consecrate his Body by vertue of his holy word For what did Christ He tooke bread blessed gaue to his Disciples said This is my Body and wine saying This is my Bloud And bad them doe that he had donne that is by power of his mightye worde to consecrate his blessed Body So by those verye wordes that heretickes abuse when hee saide Doe this in memorie of mee to make the holye Sacrament to bee but a bare figure and remembrance of Christ by those verye wordes I saye you see by uery reason and as holye doctors euer vnderstood Christ gaue authority to the Apostles and to all Preists and Bishopps their lawfull successors to offer vp daily that pure and vnbloodye sacrifice in consecrating his body and blood to represent and renue in vs his death and Passion till his comming to Iudgement againe And therefore at the holy Sacrifice of the Masse euery ornament and action of the Preist reduceth to our memory some thing Christ said or did during his life bitter death and Passion Chap. XXII That heretickes which deny Christs body in the Sacrament euacuate the fruites of Christs death and Passion in mens soules and prepare the way to Antechrist THe heretiks therfore that do blasphem haue abolished the holy most blessed dread full pure most honorable Sacrament sacrifice of the Masse doe as much as lieth in them to put out of mens minds the Passion of Christ and make voide in our soules the fruit thereof wherefore they in deed be very forerunners of Antechrist that shall denye Christ and all and yet like shamelesse blasphemous wolues and deceiuers are not affraid to call the high Preist of God Christes Vicar here in earth the Pope Antechrist who is in deede the cheife piller head of the Church here next to Christ spreading and vphoulding Christs faith against Turkes Iewes Heretickes and all Infidles throughout the whole worlde But these impostors call the Vicar of Christ Antechrist that they Antechristians and their Master Antechrist the vessell of Satan when hee commeth may be the lesse suspected so pull downe Christianity But Gods Church Christes kingdome shall not faile though we are to feare now in the later ende of the worlde Antechriste is neare hand as these certainlie bee his forerunners whoe at his comming shall raise a greater persecution against the Church then euer was before For hee shall deny Christ and God and also exalt himselfe aboue God with such false deceits and wordes that if it were possible the very elect should be deceaued and the holye and continuall sacrifice of the Masse shall in his time cease to be offered openly as the holy prophet Daniell foretould What other thing then Dan. 12. Heb. 7. 12 The turks though perhaps sometimes they baue some voluntary externall superstitious sacrifice yet no ordinarye set sacrifice-publike for as much as euer I red or heard do these hereticks but prepare a way for Antechrist whoe denying the blessed Masse ordained and first said or celebrated by christ at his last supper would leaue vs neuer an externall Sacrifice to worship God withall like very Turkes to whome being without externall sacrifice they bee most like Translato enim according to the Apostles doctrine Sacerdotio necesse est vt legis translatio fiat So that take away Preisthood take a waye sacrifice and so consequentlye God and all For that by externall sacrifice God is chiefely knowne and worshipped the want and honor most due vnto which sacrifice maketh vs you se so many Atheists that now a daies make a scoffing against Christ God to But Lorde be mercifull vnto this Countrey whether is it fallen for sinne and blinde heresy the worste weede that euer was sowne To be briefe you see here how in an eleuen plaine places in the fower Euangelistes and Saint Paul Christ calleth that most blessed Sacrament he ordained at his last supper his very bodye and blood Caluin Beza and the Protestantes and other heretickes of this time say it is but a figure shadowe or bare remembrance In a peece of bread of his body and blood must we beleeue Christes and Saint Paul then or your wise ministers and new vpstart heretikes of this time O Christ if I should forsake
is a soolishe dreame to talke howe his deedes be set before our eies by bread wine the apparance of bread is the token that Châ—istes bodye is here to be eaten and the similitude of wine doth shew that his bloud is here to be druncken but the true shewing of his death life and resurrection ariseth of that truth vvhich is vnder those formes When I eate that body that died I shewe the death of it because no sacrisiced fleshe was euer eaten before the Host was ofrâ—d but we eate really the body of christ therefore our facte crieth that Chirst is dead we eate the body aliue hauing the bloud and soule in it therefore our fact cryeth he is risen againe Thus the Catholickes reason let him that hath common sence iudge who goeth nearer the truth of the Gospell in presenting and shewing Christes death the Protestant that hath but bread or the Catholicke that hath the very body So that as you may partly gather by that which I haue already said the necessary meane of necessary remembrance of his death consisteth in the reall presence of him that died For who caÌ„forget his death whose body is daily made worshiped and eaten to the end the death may be remeÌ„bred but I may right well eate bread drinke wine not yet remembring thereby that Christ is dead for me S. Iohn Chrysostome Homil. 52. vpon S. Mathew saith We receiue Christ as well in our hand as in our hart Vide saith he quid manu capias This blessed Sacrament then Aug. de ciuit Dei lib. 10. ca. 6. lib. 9. con ca. 13. was not called bare bread or figuratiue bread of olde but the Sacrament of the Altar because of Christs table by Malachy called rightly an Altar the pure Sacrifice of his body is prepared for vs. Parasti in conspectu meo mensam Thou hast prepared a table in my sight sayeth that deuine Psalmist and in the ninth of the Prouerbes it is written Wisedome hath proposed a table and the tenth of the first Epistle to the Corinthians S. Paul saieth You cannot bee pertakers of the table of our Lorde and the table of Diuells So that wee receiue Christ of his table to our mouthes as into our hartes prepared by him not by the baker which can giue nothing but bread S. Cyrill said Christes body eaten shall raise our bodie Lib. 10. Cap. 13. in Iohn Tertullian confessed that not only our soule Tertul. lib de resurr carn but also our body feedeth vpon the Bodye and Bloud of Christ to the intent our soules may be made fatte of God Likewise Ireneus writeth our flesh is nourished of the Ireneus aduers heres lib. 4 cap. 34. Bodâ—e and Bloud of our Lorde Wee may see nowe by this what error they fall into who call Christes supper only a figure of his bodye yea who assigne the bodye and bloud of Christ to our soules and bread and wine to our bodies whereas there is no substance left of bread and wine but euen our bodies feede vpon Christes body as Ireneus Cyrillus and Tertullian haue said that as our soules be fed with grace so by eating Christes flesh our bodies may rise to glorie Hauing then such firme authorities of Christ the Apostles and the most auncient and learned Fathers wee litle acount of the wordes of Protestants who haue rather brought Christs supper in contempt by bare tearmes theÌ„ by any sound authority or aleadging of scriptures As for Caluins supper nothing is wrought therein because bread and wine in it remaineth still neither is any newe thing wrought in Christ impassible or possibly can be whom they say they eate by faith therefore their supper is nothing but bread In Christs supper wee teach the substance of bread and wine to be made the substance of Christs Body Bloud and that is the true worke made in the supper of Christ where the mutable creatures are turned into the immutable substance of Christ Which worke since the Protestants deny babble what they will they teach nothing to be wrought in the supper of Christ yet this shift the Protestants haue to couer their falshood because they see the Scriptures Fathers and Councels so plaine for Christs reall presence therefore they vse tearmes very smooth of putting on Christ in Baptisme and of eating his body bloud to the ende their deniall of the thing it self may be lesse of the vnlearned espied For it is to be noted that to make it euident to vs that Christ gaue vs his very body not a figure therof or the effect of the grace of his godhead only he said not I giue my owne selfe as Protestants say we receiue him which may be vnderstood of his diuinity as well as humanity in one person and so selfe maketh for the receiuing of Christ by grace spirit only But Iesus foreseing the drifts of Satan what heresies woulde arise named expreslie how he gaue his body couered vnder the formes of bread wine which wheÌ„ we touch we touch his very body for euen as kissing the hose vnder which the Kings knee is conteyned we are said to kisse the kings knee eueÌ„ so in touching the accidents of bread wine we touch the body bloud of Christ vnder theÌ„ For as I said as S. Tho. touching Christs flesh confessed him to be God because the godhead lay hid in that flesh right so wheÌ„ we touch with teeth mouth the forme of bread in the holy misteries we confes that we touch therby the flesh that lieth hid vnder that forme Therfore to speak of his B. body nowe risen againe which after a spiritual supernatural maner sort though really truly the very body of Christ we receiue in the B. Sacrament it is I say both the true very body of Christ yet the figure signe of his body once in an other quality conditioÌ„ theÌ„ now it is in that is a most liuely representatioÌ„ to our seules memories that the very body we receiue once suffred shed his bloud vpoÌ„ the Crosse it is also a signe of the vnion coniunctioÌ„ betwixt him Christ our head giueÌ„ vs therin vs his meÌ„bers the holy Cath. Church which by means of this sacrameÌ„t are vnited incorporate knit togither or made one body with Christ therefore the B. SacrameÌ„t is consecrated of such matter giuen vs vnder such formes likenes of such things that is bread wine which doe not only represent vnto vs most liuely the shedding of Christs bloud and offering of his body vpon the Crosse but also signifie vnto vs the vnion of Christ and his Church For euen as you see of many cornes one loafe is made So of many members in Christ knit togither in perfect loue and charity by meanes of this most B. Sacrament the most perfect pleadge of Christs infinite loue all we thereby be made one body in and with him our head and in
Saint Iohn Baptist is expressed by readinge the Epistle then Christs preaching is represented by singing of the Gospell then the faith of his Apostles and Disciples is betokened in pronouncing the Creede or Articles of the faith Then the supper of CHRIST is made with no lesse authority then himselfe instituted it then his Crosse is shewed by making the signe thereof vpon the holy misteries then his death is inuisibly wrought vnder the formes of breade wine by turning their substances into himselfe and shewing them as if the very body were deuided froÌ„ the bloud Then the fruite thereof is sowen in the hearts of the faithfull people by giuing them the grace to feare him to loue him to come peniteÌ„tly to him to be made one with him then the resurrection is outwardly shewed because the seuerall formes of bread and wine each of them conteine whole Christ vnder them then the body is eleuated and adored that suffered for vs then Christ is glorified for the redemption of all mankind then thankes bee giuen to God blessing to the people and prayer is made for al the world But the incredulous heretike still obiecteth is bread turned into Christs flesh yea by his infinite power and vnspeakeable humility whereby hee foâ— our loue disdayned not to take fleshe of our earthly substance which things considered bread seemed vnto his wisdome the most fitte matter where of hee would make this Sacrament For bread was vsually turned into Christs bodye whilst hee liued in earth for his bodye was nourished with bread the which bread was turned into his flesh Wherefore now also Wee beleeue well saith Nissenus Nissen in orat catech Luc. 24. Aug. ex-Ser deverbis Euaug apud Bed brother to S. Basill the bread which is sanctified with the worde of God to bee changed into the bodye of God the worde Nouerunt fideles the faith full know what I say they kâ—owe Christ in the breaking of bread for not euery bread but that which receaueâ—h the blessing of Christ is made the bodye of Christ Let vs once deny the flesh of Christ to bee really in the blessed Sacrament of the Altar and here is no perfect building toward the flesh of Christ and consequently no reason why wee shoulde bee called Ephes 4. 5. his misticall bodye or flesh of his flesh and bone of his bones For as if Euâ— had not been taken really out of the naturall bodye of Adam shee shoulde not haue beene in truth bone of his bones so vve are not fleshe of Christs fleshe in trueth it selfe except the fleshe of CHRIST in the naturall substance thereof bee the meane by our naturall coniunction to it that vvee are framed and vvrought into a spirituall man And our fleshe is I meanâ— not into a mere spirituall substance turned vvith out losse of his owne substance or propriety into the nature of Christs flesh because it being the fleshe that is dwelt in by the Godhead is stronger then our nature yet although the vnvvorthy receauers doe verely receaue the body of Christ we must conforme our liues to the example of christ that by receauing this Sacrament wee may not procure to our selues damnation but for euer liue in and vvith Christ For as Saint Augustine haueing spoken of Iudas whoe gaue himselfe to the Diuell right worthely said Non malum accipiendo sed male accipiendo De bap contra do na cap. 5. 8. c. Not in receauing an euill thinge but in receauing euilly For it was the body and bloud of our Lorde Yea to them to whome the Apostle said hee that eateth vnworthely eateth and drinketh Iudgement to him selfe as the Apostles and other Saints did eate the body of Christ as Saint Hierome affirmeth to their Saluation Hiero. in psal 21. The manner of eating this diuine mistery carnall men cannot attaine to all corporall natures stande of an inuisible substance and of a visible forme the forme of Christes body was that the Caphernaites sawe and coulde not eate but the substance of Christes body is that wee eate in mistery Hereof said Saint Augustine you shall not eate the body you see Viz. in visibili forma That is to saye In a visible forme Yet in another place touching the veritye of the thing in this Sacrament hee said Euerie man Aug. in psal 98. ought to adore earth or the fleash of Christ before hee did eate it Did not likewise Saint Ambrose saye To this daye Amb. de spir sanct lib. 3. cap. 12. we adore the fleash of CHRIST in the misterieâ— So you see diuine honor is due to this diuine Sacrament But Heretickes in steede of due worshippe doe worshippe theyr owne inuentions and opinyons like to GODS as Saint Hierome vpon Zacharie the thirteene Chapter well noteth Sicut Idola fiunt manu artificis c. Euen as Idolls saith hee are made with the hande of the artificer So the peruerse Doctrine of Heretickes whatsoeuer it faineth it turneth into an Idoll and maketh Antechrist to bee adored for CHRIST Saint Chrisostome exhorting to come to this Sacrament with Zeale and most vehement loue writeth Hoc corpus in presepe Chris in 1 Cor hom 24. Hoc reueriti sunt Magi c. The wise men commonly called the three kings reuerenced this body in the Manger and being men without good religion and barbarous they worshipped it with feare much trembling after a long iorney taken Let vs therefore who are the Citizens of heauen at the least wise followe those barbarous men for when they sawe the Manger and Cottage only and not any of those thinges which thou nowe seest they came with most great reuerence and quakmge but thou seest that thing not in the Manger but on the Altar not a woman which might holde it in her armes but the Preist present and the hely Ghost copiously spred vpon the Sacrifice which is sett forth neither thou lookest barely vpon the body as they did but thou knowest the power os it and all the order of dispencing things and thou art ignorant of none of those things which were done by him and thou hast beene diligenly instructed in all things Let vs be stirred vp therefore lett vs quake lett vs professe openly a greater deuotion then those barbarous men least if we come barely and coldly we â—eopard our head into a more vehement fire Hitherto S. Chrisostome hee said before Quando c. When thou seest it set before thee say with thy selfe for this body I am no more earth and ashes This body which is himself Christ then gaue his twelue disciples at his last supper vnder the forme of twelue fragments or peeces of bread bidding euery one of them take and eate in which deede hee sheweth himselfe to make the substance of his bodye present vnder the formes of bread in diuers places at one tyme althoughe not after the manner of locall scituation because his body hath not in the B.
members go that way The feete bidds not the hand doe this neither any of the inferior members haue domination ouer the higher but euery one vseth his office and function and is gouerned by the head that is Christs Vicar and cheife Pastor of our soules S. Peters successor whose faith Christ promised should euer holde and neuer faile and therefore when tribute was to be paid for heads of houses our Sauiour bad S. Peter goe to the water and take a fish in whose mouth hee shoulde finde a peece of mony and that he bad Math. 17. 27. him pay for them both for me and theo said Christ marke here for whome this tribute was paid for Heads of houses only not for the rest of Christs disciples but for Cephas only that is S. Peter the rock and head of Gods house vnder Christ tribute was paid Thus you see what vnity peace charity is in Gods Church by reason of one heade vnder Christ the Pope Whereby you see how the citty of Gods Church by this order in what sweete disposition it is as that citty Ierusalem well built and noe maruaile for as we read Saba hearing of 3. Reg. 10 the wisdome and worthines of Salomon comming out of the vttermost coastes of the earth to see him when shee harde his wisedome saw the temple of God which he had built the princely Palace wherin he dwelt the godly order and disposition of his seruants the varietie of dishes the goodly seruice at his tables with great admiration burst out saying Beati serui qui astant coram te audiunt sapientiam tuam Blessed be thy seruants that wait in thy presence and hearing thy wisedome minister at thy table If Salomon then which was but a shadow or figure of Christ the eternall wisedome of his father coulde so dispose his house no meruaile then though Christ the truth and wisedome it selfe in most noble decent and wise order could dispose his holy Church which S. Paul calleth the 1. Tim. 3. house of God the pillar and foundation of the truth this is done especially by the Sacrament of Order for want wherof all discord and confusion is amongst heretikes whose rude company like the proud builders of the tower of Babilon confound one another and lifting their mouthes to heauen to pul God from his throne be deuided into innumerable sects without all order Wherefore the conuenticle of heretiks for her miserable confusioÌ„ is properly called in holy Scripture the strumpet of BabiloÌ„ drinking of the cup of Gods wrath iustly forsaken of him as destitute of his spirit for want of peace vnity and concorde and the Church of the malignant whereof that terrene bloudy Cain was the first builder as Abell that innocent Martir was the first builder of the citty of God Chap. XXXV Wherein is more at large described the Babilonicall confusion of sinne and heresy how God hath blessed this Country of olde for honour and obedience to the Church Priesthood THerefore in heresy this Sinagogue of Satan is such a discord and disorder that it is a very figure of hell vbi nullus ordo c. where as testifieth holy Iob there is no order but euerlasting horrâ—r dwelleth therein What biting is there of one another neuer agreeing with them selues nor their followers what bitter inuectiues euery one braggeth of the spirit of God euery one would be a teacher an other Paul as it were numquid omnes Apostoli numquid omnes Doctores The Apostle teacheth the Church of Christ that euery one should not take vpon him to haue the office of an Apostle or Doctor but with heretikes it is quite contrary euery one looketh amongst them to be a teacher at least to expound the word euery one thinketh himselfe a Priest though neuer called to that function by any lawfull authoritie they would seme to haue Scripture for theÌ„ but falsely wrested Al we Christians in deed in holy Scripture be called genus sacerdotale a priestly stock generation or kindred but what then So we be called al kinges in the scripture or a princely generation As therefore wee bee not all properly kings but in some respect it is that wee bee so called for that we by Gods grace liue well and raigne in Christ well rule our inordinate passions and motions and well gouerne our selues that it is which is a greater matter then for some loosely to gouerne a kingdome So and no otherwise aâ—l lay Christians be called Priests not for that they bee properly Priestes which none can be but those which by order are lawfully chosen and ordeined but because they offer vpon their harts spirituall sacrifice of prayses prayers thanksgiuing to God which be not properly sacrifice but metaphorically no more be all Christians Priests properly but figuratiuely as we be not al properly Kings but vnproperly and in signification But heretickes like vncleane beastes and vnreasonable creatures out of all order make no distinction of any thing but confounde all therefore no meruaile though amongst them the feete stand where the head shoulde and the head in steede of the feete Euery maide amongst them by Luthers opinioÌ„ is a Priest and euery Minister amongst the Puritanes woulde bee heade of the Church euery one may start vp into the Pulpit and say what the spirit moueth him the man controleth his Master woemen men for not preaching the worde sincerely if there be any forme of order at this day in England amongst Protestants as wearing of Surplices Rochets square Caps and keeping Belles and Churches and the like all these ceremonies that beare a laudable shewe they haue and steale from the Catholike Church insomuch that Whitgift their chiefe Superintendent of Canterbury coulde not defende such ceremonies as appeareth by his booke against Puritanes but only by Catholike arguments Wherefore they though vnworthely call him Pope of Lambeth But in deed as heretickes tearme them those bee but Popes ragges in deede The Diuell careth not to leaue amongst heretickes a a fewe ceremonies of Catholickes to deceaue the simple in making a shewe so the Sacraments that is the things them selues wherby men should receaue gods grace be taken away so they take the shell leaue out the kernell take but only our ragges as it were if I might so tearme such laudable ceremonies when they be well vsed in Gods Church and all to cloth with all and couer the vncleane filth and abhomination of their ragged heretical flock which be deuided almost into as many superstitious heresies contray opinions as they be men yet would imitate vs catholikes in their outward ceremonies as apes do meÌ„ In so much but that it hath pleased God to leaue some seed of catholiks yet in EnglaÌ„d that kepeth theÌ„ in some awe they before this I may iustly thinke had all become Turkes or worse openly denying Christ God and all as many of them alreadye by the relation of some that be of their secrets
his holy waies yea so louing bountifull and gratious is God and so desirous of mans saluation that it is not the worst person in the world but somtimes he shall haue good motions and holy inspirations to amend his life and the more a man hath and yet followeth them not but is hardened and dyeth in sinne the greater shall bee his damnation Marke then O man whosoeuer the motions and stirrings of thy hart and noli contristare spirituns doe not as it were make sadde the holy Ghost by ingratefully repelling his most blessed and holy instincts beware you put not backe Gods holy motions nothing falleth on the earth without Gods will and holy disposition no not the very bird neither can any thing bee done without his permission whereof if we may make good and therefore nothing can happen to vs in this life good nor ill but if we will we may take occasion thereof to remember our ende and and dispose our selues more and more to our saluation and therefore I say to you especially for whome I haue taken this labour to write this treatise it ought to be a more euident and effectuall motiue and sufficient warning for the perfect amendment of your life by your reconciliation to GOD vvho because it is he that as hee straightly commandeth vs to keepe his commandements and followe his holy waies so without his grace and helpe wee cannot fruitfully doe nor execute the same For whether Paul or Apollo plant or water yet Deus incrementum dèdit God is he that euer hath and must giue the increase And therefore seing vpon this ground S. Augustine said vnto GOD good Lord giue that which thou commandest and command what thou wilt Let vs then followe his counsaile who said Aske and you shall haue seeke and you shall finde knocke it shall be opened vnto you Let vs therefore not cease to knocke humbly and instantly to craue grace and mercy at his hands that the sweete and seasonable raine of his gratious fountaine may bee plentifully instilled into our harts yea let vs make instance at least to obtaine one droppe of grace to mollifie and strengthen our hard weake harts Open then the eies of our soules O Lord and they shall be opened water them with the dewe of thy heaueuly grace strike our harts vvith thy feare and loue that wee euer may be so watchfull ouer our soules that we neuer preferre any pleasure of the flesh any worldly riches credit or honour before thy true seruice and euerlasting glory Let vs then worke busely our saluation as the matter of greatest importance whilst this life indureth for as saith our Sauiour the night will come when no man can worke from which darke night of sinne hell death and eternall damnation CHRIST the euerlasting truth of his infinite mercy deliuer you and vs all conuert all heretickes and poore deceaued soules make vs all members of one body his deare spouse the Catholicke Church that as heretofore by diuersity of minds a number haue beene deuided from Christ so knitting our selues altogither in the knot of peace vnity and charity in Christs holy Catholicke Church here on earth wee may then once enioy his endlesse glory altogither in his triumphant and most glorious Church in heauen where all errors sadnesse sorrowes paynes lamentations and mournefull teares shall quite cease and passe away where more ioy felicity and true happie blessednesse then euer eie hath seene eare hath heard or mans hart can imagine or conceaue whereunto hespeedely bring vs our Lord and Sauiour CHRIST IESVS To whome with the Father and the holy Ghost bee all honour and glory A SHORT TREATISE AGAINST ADIAPHORISTS NEVTERS SVCH AS SAY THEY MAY be saued in any sect or religion would make of many diuers sects one Church AMongst many shiftes of Heretickes and Schismatikes which by the example of their Master that old wily Serpent be commonly versipelles one is that they would beare Catholikes in hand they be of one Church with them still that so more easely they may draw the simple into their nettes perdition For the Maiesty of the church is so great that the very name thereof maketh the enemy appalled either to seeme to resist it or to liue with out it for though oftentimes in their pulpittes writinges especially amōgst themselues heretiks wil not stick most impudētly to affirme the visible Church especially was decayed for a thowsand yeeres and more glory that they be the men sent from God to restore it againe Yet when they be pressed by the learned to shew their vocation who sent them because as I declared before they haue neither extraordinary vocation by miracle nor ordinary by succession as is plaine and so euidently to all learned men shew thēselues false Prophets not sent of god for no man according to the Apostles doctrine ought to preach vnlesse he be sent by lawfull authority which the Heretikes perceiuing so plaine by Scriptures they cannot deny diuers shiftes they haue vsed some to shewe their vocation like the Apostles extraordinarie by miracle As Luther that by miracle would haue expelled the Diuell out of one possessed but in his exorcismes was driuen to such hard shiftes as hardly he could get honestly out of the place himselfe cleane a merry iest but scarce honest to be reported so Caluin killed a man which he hyred to faine himself dead and to rise at his call to confirme his Apostleshippe who by GODS iudgement falling dead indeede his wife bewrayed with exclamation the matter therefore these two new Apostles hauing no better successe for their mission and extraordinary calling Beza Caluins successor deuised another shift for his lawfull embassage and ordinarie calling and election For in that great and solemne meeting and most famous dispute in Fraunce betwixt Catholickes and Hugonots at Poissee Cardinall Guise being In conuētu Poissiaceno lib. 1. de stat religionis in Gallia sub Carolo 9. part 1. lib. 3. moderator himselfe asked Beza who sent him from whence come you but Beza being not able to answere he fell to this shift and most seely refuge that hee was lawfully called and chosen of those people that chose him to bee their Pastor leauing so Luther and Caluin his forefathers in the lurtch who were chosen neither of the Clergie nor people to preach hauing none to preach to and therefore intruded themselues first not sent like theeues that by violēce enter into another mans house or the adulterer that by stealth ascending another mans bedde corrupteth his wife so corrupteth these false Apostles Luther and Calum the Churches they inuaded the seely poore people the flock and spouse of Christ in some particular countries and citties with adulterous and false doctrine so sending themselues before they could be chosen and receiued of the people which Beza Calums honest successor said he was called of But such a calling as this is both Marcion Ebion Arrius Photinus Sabellius Pelagius